A Very Thoughtful Look Into Inner City Violence And The...

Part biography, part social view, a very thoughtful look into inner-city violence and the rules surrounding it. This book describes how his personal history with violence influenced his work with youth and the programs that he has started to support youth. Geoffrey Canada describes the progression of violence that had happened in his lifetime. He also points out that there is a disturbing difference between what the streets were like in the 1960s compared to those of today. Mr. Canada is a great storyteller and is thoroughly convincing. His Book Fist Stick Knife Gun, is a great explanation of violence and poverty in late 20th century here in America. His story of how he changed from a timid and frightened child into a young man who could hold his own in a fight in the streets is written in a believable way. Canada actually learned the way of the streets because he grew up in the streets It first started when he was a child when he and his friends used their fists to settle disputes and to gain a reputation that would bring respect from the other kids in the neighborhood. Sometimes those disputes would escalate with other weapons like a knife. Mr. Canada grew up in the South Bronx in the 1960s, when violence was ever-present but guns were not. There were a very few adult men in the neighborhood, and the police were of very little assistance. When he was not even old enough to be in first grade he was mugged on multiple times by older, bigger kids. He wasShow MoreRelatedAnalysis Of The Book Fist Stick Knife Gun By Geoffrey Canada Essay2179 Words   |  9 PagesGeoffrey Canada pens a book that is part biography, part social view, a very thoughtful look into inner-city violence and the rules surrounding it. The book describes how his personal history with violence influenced his work with youth and the programs that he has started to support them. Geoffrey Canada describes the progression of violence that had happened in his lifetime. He also points out that th ere is a disturbing difference between what the streets were like in the 1960s compared to thoseRead MoreAnita Desai, A Modern Indo English Writer Essay3158 Words   |  13 Pageson the highly debatable contemporary issues. Anita Desai is a keen observer of the society and the position of the women in the contemporary society draws her special attention. The novels of Anita Desai are noted for the profound probing into the inner life and feelings of the women, bounded by the shackles of the middle class. They are the explorations of the family problems, which perhaps is the chief cause behind the estrangement of the women from their family. Literature for her is not a meansRead MoreImpact of Print Media on Society10439 Words   |  42 Pagesdedicated to the glory of God (1 Corinthians 10:31). iv ACKNOWLEDGMENTS I am grateful for my committee members: Dr. Cynthia Hutchinson, for her excellent coaching as my major professor through the doctoral program; Dr. David Boote, for his thorough, thoughtful and timely feedback over the course of the program; Dr. Eleanor Witta for her patience in dealing with the statistically challenged, and Dr. Rufus Barfield, a researcher and brother in Christ, who literally took me by the hand and prayed with meRead MoreComparison Between Japan and Russia13811 Words   |  56 Pagesanthem because of its association with militarism and worship of the emperor Tsunami Devastates Japan Japan was hit by a massive earthquake on March 11, 2011, that triggered a deadly 23-foot tsunami in the countrys north. The giant waves deluged cities and rural areas alike, sweeping away cars, homes, buildings, a train, and boats, leaving a path of death and devastation in its wake. Video footage showed cars racing away from surging waves. The United States Geological Survey reported the earthquakeRead MoreGp Essay Mainpoints24643 Words   |  99 Pagesis predicated on the belief of the general ability of the public to discern between what is beneficial for them and what is not †¢ Censorship by and within the mass media itself. E.g. US: news agencies like CNN do not broadcast pornography and violence on a daily basis; the former perhaps not at all. Demonstration of their belief that society at large is not fundamentally concerned with and interested in such material †¦ manifestation of the maturity of society at large (profit motive: will notRead MoreLogical Reasoning189930 Words   |  760 Pages....................... 165 Abusing Rules of Grammar .............................................................................................................. 167 Using and Over-Using Euphemisms .............................................................................................. 169 Unintended Innuendo ....................................................................................................................... 172 Disobeying Rules of Discourse........................Read MoreMethods of Qualitative of Data Collection19658 Words   |  79 Pagesrelative to the participants: Does she view herself as distant and objective or intimately involved in their lives? Third, what is the â€Å"direction of her ‘gaze’†: Is it outward, toward others—externalizing the research problem—or does it include explicit inner contemplation? Fourth, what is the purpose of the research: Does she assume that the primary purpose of the study is professional and essentially private (e.g., promoting her career), or is it intended to be useful and informative to the participantsRead MoreOrganisational Theory230255 Words   |  922 PagesMcAuley, Duberley and Johnson have provided. They have done some sterling service in bringing together the very diverse strands of work that today qualify as constituting the subject of organisational theory. Whilst their writing is accessible and engaging, their approach is scholarly and serious. It is so easy for students (and indeed others who should know better) to trivialize this very problematic and challenging subject. This is not the case with the present book. This is a book that deservesRead MoreDeveloping Management Skills404131 Words   |  1617 PagesWhetten BRIGHAM YOUNG UNIVERSITY Kim S. Cameron UNIVERSITY OF MICHIGAN Prentice Hall Boston Columbus Indianapolis New York San Francisco Upper Saddle River Amsterdam Cape Town Dubai London Madrid Milan Munich Paris Montreal Toronto Delhi Mexico City Sao Paulo Sydney Hong Kong Seoul Singapore Taipei Tokyo Editorial Director: Sally Yagan Editor in Chief: Eric Svendsen Acquisitions Editor: Kim Norbuta Editorial Project Manager: Claudia Fernandes Director of Marketing: Patrice Lumumba Jones MarketingRead MoreSda Manual Essay101191 Words   |  405 Pages................ Authority of the Church ............................................................ Church Responsible for Dealing With Sin ............................... Unconsecrated Resist Church Discipline ................................. Rules and Regulations Necessary ............................................ 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Hamlet Would of Made a Good King Essay - 1068 Words

When a little boy is born an heir to the throne, the correct process is to grow up and take the place as king. For Hamlet, the protagonist in Hamlet by William Shakespeare, that process is shockingly interrupted. For he was likely, had he been put on, / To have proved most royal (V.ii.390-391). This quote was said by Frontinbras saying if Hamlet had lived he would of proved to be a great king. Throughout the play, Hamlet has shown that he had all the qualities that would have made him a remarkable king. Hamlet was an intelligent, rational, clever person who had good morals. His intelligence lead him to outwit his enemy, his rationality lead him to make good decisions, his cleverness lead him to seek the truth and his morals kept him†¦show more content†¦Hamlet had the chance to kill Claudius and seek his revenge but he stopped and thought rationally about what would happen if he did. Now might I do it pat. Now he is a-praying./And now I’ll do ’t. And so he goes to heaven./And so am I revenged.—That would be scanned./A villain kills my father, and, for that,/I, his sole son, do this same villain send/To heaven./Oh, this is hire and salary, not revenge./He took my father grossly, full of bread,/With all his crimes broad blown, as flush as May./And how his audit stands who knows save heaven?/But in our circumstance and course of thought/Tis heavy with him. And am I then revenged/To take him in the purging of his soul/When he is fit and seasoned for his passage?/No./Up, sword, and know thou a more horrid hent./When he is drunk asleep, or in his rage,/Or in th incestuous pleasure of his bed,/At game a-swearing, or about some act/ That has no relish of salvation in ’t—/Then trip him, that his heels may kick at heaven,/And that his soul may be as damned and black/As hell, whereto it goes. My mother stays/This physic but prolongs thy sickly days(III.iii.74-96). This quotation displays how Hamlet used his rationality in making the decision to either kill Claudius or not. Hamlet thought carefully about what would happen if Claudius died. If Claudius died, he would go to heaven while Hamlets father would still be in between. That would not be revenging his father death, that would only make Claudius go toShow MoreRelatedBetrayal In Shakespeares Hamlet1395 Words   |  6 Pagestrust for anything. Right? However in the William Shakespeare s tragedy, Hamlet, he exposes the few wicked relationships within different character s transactions. This essay expresses how without support or a backbone in a relationship can be detriment to any self growth for the future. Shakespeare devotes his scripting to narrate the hideous ironic death of each main character from the act of betrayal. Some traits that Hamlet possesses which people inaccurately diagnosed him with insanity. SignsRead MoreThe Tragedy Of Prince Hamlet1611 Words   |  7 Pages3/16/15 ERWC Mr. Howes The Tragedy of Prince Hamlet King Hamlet’s death left a mark on everyone in the castle, after a while that all began to change when Claudius married Hamlet’s mother. Hamlet felt that everybody should be mourning his father’s death, and he felt betrayed by the sudden marriage. Hamlet becomes mad once he sees his father as a ghost and seeks to avenge his father’s death, not knowing that this would lead to his death. The grief of King Hamlet’s death and the reactions of his lovedRead More Appearance Vs. Reality Essay1619 Words   |  7 Pages In Hamlet, one of Shakespeares greatest plays, the young prince of Denmark must uncover the truth about his fathers death. Hamlet shows a play that tells the story of a young prince whose father recently died. Hamlets uncle Claudius marries his mother the queen and takes the throne. As the play is told Hamlet finds out his father was murdered by the recently crowned king. The theme that remains constant throughout the play is appearance vers us reality. Things within the play appear to be true andRead MoreReflection Of The Lion King1692 Words   |  7 Pagesone of his first plays I was introduced to was Hamlet; I just didn’t know it. I was sitting in my living room one day when I heard â€Å"Naaaaaansagonya† (or however it’s spelled) come from the tv, I looked up and I saw animals all around and there was music, I loved it. This movie that was playing turned out to be The Lion King, and without knowing it I would be learning the basic story amid Hamlet at about 4 or 5. For those who don’t know the Lion King follows the story of a young lion Simba on hisRead MoreHamlet Prevailing Themes Act One1055 Words   |  5 PagesAnguish and Frustration Hamlet is the only character in act one that seems to be deeply affected by the passing of the last king. In fact, Queen Gertrude and King Claudius are quite jubilant because of their new found love and power together. This greatly contributes to the Anguish Hamlet feels because nobody else can identify with his loss. Hamlet’s anguish and frustration is clearly highlighted when he says this to himself, â€Å"O God! a beast that wants discourse of reason, Would have mourn’d longerRead MoreWilliam Shakespeare s Hamlet - Hamlet And The Ghost Essay1550 Words   |  7 PagesAlthough written over 400 hundred years ago, Hamlet remains a puzzling and complex play, partially due to the ambiguous Queen Gertrude. The Queen is a puzzling character as her motives are unclear and readers question her intentions throughout the play. Townsend and Pace in The Many Faces Of Gertrude: Opening And Closing Possibilities In Classroom Talk view her â€Å"as a simple-minded, shallow woman...who has no self beyond a sexual one† while Harmonie Loberg in Queen Gertrude: Monarch, Mother, MurdererRead MoreImportant Elements Of Secrecy In Hamlet1085 Words   |  5 Pagesextent would you agree with this statement? In Shakespeare’s play Hamlet, there are elements of secrecy and I would argue that secrecy is not necessarily the most important characteristic because there are lots of moments of spying within the play too. However, I agree that Claudius’ secret of murdering King Hamlet defines the play and drives the plot because everything that happens seems to be caused because of it. Firstly, we are made aware and included with Claudius’ secret (killing King Hamlet)Read MoreThe Characters Traits of Hamlet Essay813 Words   |  4 PagesHamlet is a Shakespearian tragedy that takes place in the kingdom of Denmark. The plot consists of murder, betrayal, revenge, suicide and insanity. Hamlet the prince of Denmark, main character of Hamlet, has many character traits which are contrasted by other figures in the play. Hamlet’s personality is especially contrasted by three other main male figures of the play being Horatio, Claudius, and Laertes. Horatio is Hamlet’s best friend in the play whom is let into the mind and secretsRead MoreWilliam Shakespeares Hamlet1284 Words   |  5 Pagesretaliation. Shakespeare’s Hamlet contemplates revenge throughout the story. Madness and revenge are similar themes in the movie, The Lion King, where the main character, Simba, is faced with the death of his father, leading him to do whatever it takes to seek revenge. This is where madness usually is introduced as a problem within a character, and this problem leads to the character doing things that they don’t usually do, sometimes dangerous things. The fathers of both Hamlet and Simba die, and theRead MoreIs Hamlet Mad Research Essay971 Words   |  4 PagesIs Hamlet Mad Research Essay Although he is depressed, Hamlet is a sane man pretending to be mad for a very specific purpose, to solve the murder of his father. The beginning of the play Hamlet gives the impression he is insane. Anytime he interacts with the characters he acts out of control and mad. On the other hand, when Hamlet has his alone time or with Horatio he is composed and sane. Furthermore, Hamlet is not mad, he is acting as though he is mad to formulate his feelings, new plans, and

Aspects of Creative Work Free Essays

string(64) " the beams matched with the back of a fallen rhododendron leaf\." Aspects of creative work: Fallingwater by Frank Lloyd Wright A creative work is a manifestation of creative effort such as artwork, literature, music, paintings, and software. Creative works have in common a degree of arbitrariness, such that it is improbable that two people would independently create the same work. Creative works are part of property rights. We will write a custom essay sample on Aspects of Creative Work or any similar topic only for you Order Now A creative work depends on how you look at that particular art. Every art or craft is not creative for us or for everyone. When we say something is creative we always have some reference. If one says a building is creative we always compare it with all principles of design whether it is in harmony or contrast with the surroundings or if it is balanced or the whole building is in unity or not. I have tried to understand aspects of creative work by studying Frank Lloyd Wright’s Fallingwater. In 1933, Kaufmann’s asked Frank Lloyd Wright to design a new weekend house in Bear Run, a stream which flows at 1298 feet above sea level and then breaks to fall about 20 feet. Kaufmann’s needed a year round weekend house, with all modern conveniences, away from the highway and closer to the waterfalls. Instead of designing a house which overlooks waterfalls, Wright designed a house on the waterfalls. Wright says,† I think you can hear the waterfall when you look at the design. 1 When Wright first drew sketch of the house he imagined a house with series of terraces or ledged which would appear to be mere extension to the cliff. These reinforced 1 Wright, in a conversation with Hugh Downs at Taliesin, copyright 1953 by the National Broadcasting Company. Aspects of creative work: Theory of Conservation Submitted by: Manasi Pundlik, Code: AC-0212 Page 1 concrete cantilevered terraces were anchored to the rock and thus it was placed between the rocky outcrop and the stream, parallel to an old wooden bridge. The house was conceived as a living space projecting above the falls and into the forest, similar to the ledges of rock along the cliffs, and beneath the stream. 2 Initial sketches of the house 2 Frank Lloyd Wright’s Fallingwater, the house and its history, copyright 1993 by Dover Publications, Inc. Aspects of creative work: Theory of Conservation Submitted by: Manasi Pundlik, Code: AC-0212 Page 2 First floor plan Second floor Plan Aspects of creative work: Theory of Conservation Submitted by: Manasi Pundlik, Code: AC-0212 Page 3 Third floor plan There were four boulders on northern side of the stream, Wright placed living room floor above one of the boulder. Spaces inside the house were framed by five nearly equal bays. West bay defined the kitchen and two bed rooms above. Two middle bays after that formed the central space of the living room. Mrs. Kauffmann’s room was on first floor and a long gallery at the third level was provided above the living room in the middle bay. The Fourth bay or east bay defined sky lighted study area, principle entrance and stairs, while guest room was built over the eastern bay above the main entry and staircase. The fifth and the last bay encompassed the east living room terrace and the entrance loggia. South Elevation Aspects of creative work: Theory of Conservation Submitted by: Manasi Pundlik, Code: AC-0212 Page 4 West Elevation The terrace besides the west living was cantilevered past the line of the west kitchen wall and thus the monotonous and simplistic expression of the bay module was avoided, enhancing the drama of cantilever. On the ground floor a pool kind of space was created this can be accessed by floating staircase. The pool was constructed as per clients wish, it could have been constructed anywhere, but Wright placed it in such a way that as if it is part of the stream. Floating staircase adds to the feeling of one big flowing space from where you cannot separate nature from the building. The cantilevers in the house already appeared everywhere at Bear Run, not just in the rock ledges, but in the long green leaves of the laurel and rhododendron. 3 Wright said that he saw them as a profoundly natural principle. With little sense of its latent poetry or expressive potential and with imagination the cantilever could be turned into the most romantic and free of all structural principles. These cantilevers appear as if they are the driving boards, their one end is anchored to the boulder and other end extends out into space with no vertical support underneath its free end. These series of cantilevers rest on three bolsters and they rise from the edge of the stream as if on tiptoe in support of the cantilevered slab of the first floor. Even if the house has an overriding strong horizontal force expressed through series of terraces it never feels out of place and it never tries to empower itself from the nature. The series of terraces appear as if they are floating on the stream. Even the material used for construction is justified in every sense. Sandstone used gels with the surroundings which was quarried about 500 feet west of the waterfalls and due to the rough shifting manner it appeared as if they are coming out of the rocky outcrop. Wright was inspired from nature and by using glass in windows and walls he created a space which is inseparable from its surroundings. Glass gave different perspectives form inside as well as from outside. In the daytime it becomes very reflective and appears as mirror like surface created by still and clear pond water, while in the night glass appears as if it disappeared. The bold projecting cantilevers are made of reinforced concrete but they echo the rocky landscape. New material helped Wright to build large floating terraces. Even the colours which were used like the pale ochre colour given to the beams matched with the back of a fallen rhododendron leaf. You read "Aspects of Creative Work" in category "Papers" 3 Frank Lloyd Wright’s Fallingwater, the house and its history, copyright 1993 by Dover Publications, Inc. Aspects of creative work: Theory of Conservation Submitted by: Manasi Pundlik, Code: AC-0212 Page 5 When Wright visited the site for first time every aspect of the building to be constructed was clear to him. He imagined and designed the house then and there itself in his mind. Every little detail in the house adds to the exquisite designing. The whole idea to live around the stream and not just look at it from a distance is fascinating. Mr. Kauffman loved the stream but no one ever thought of building a house there. Wright very modestly says that â€Å"by way of concentrated thought, the idea is likely to spring into life all at once and be completed eventually with the unity of a living organism. 4 Thus when I studied the architectural and structural aspects of Fallingwater I realized how the architect was inspired from the setting and how he imagined the building in first site visit and he never deviated from that imagination. His principle of organic architecture can be seen in every aspect of the building from choosing the site, designing flowing spaces which follow function too, to choosing right materials to express it. Use of natural material like sandstone so that the building becomes part of the landscape, and use of modern material like reinforced concrete for structural stability and strong and bold form of terrace. Entrance to the site was so thoughtful that while crossing the wooden bridge and approaching the entrance of the house you get a feeling of uphill journey into a private territory, even though the entrance was at an elevation only six inches higher than the bridge roadway. By understanding all these aspects one can realize the cultural significance of the building. After industrial evolution and emergence of modern architecture, concepts of cultural significance are changed. It doesn’t mean that we don’t respect our cultural heritage, but it forces us to understand significance in different erspective. These examples we study in Indigenous traditional architecture and that we study in modern architecture have very different significance. Modern architecture like Fallingwater has cultural significance because it shows us how lifestyle of India as well as whole world has changed over time. How architecture changed over time. How our culture and architecture evolved due to British rule and also due to exchange of ideas and culture. When we are studying about conservation all these aspects are very important to understand a building. Wright, in the Architectural Forum, 94 (Jan. 1951), p. 93 Aspects of creative work: Theory of Conservation Submitted by: Manasi Pundlik, Code: AC-0212 Page 6 Replica and memory: Frank Lloyd Wright’s Fallingwater Frank Lloyd Wright was an American architect, born in Richland Center, Wisconsin. His mother, Anna Lloyd Wright had a great influence in shaping of his life.. Things which he learned on his uncle’s farm helped him to relate to nature. The architectural style which he developed has a strong belongingness to nature. In initial practice Wright worked with Louis Sullivan and his principle of Form follows function is also seen in Wright’s work. Inspired from principles of Sullivan he created his own style inspired from nature i. e. Organic Architecture, an American style in architecture that even influenced the best European builders of the 20th century. For Wright, organic architecture should incorporate: †¢ †¢ †¢ Designs based on nature Natural building materials and, Architectural plans that integrate buildings with nature A classic example of organic architecture, Fallingwater, created in 1936, at Bear Run, Pennsylvania, showcases Wright’s skills and his command on his imagination. The client Mr. Kauffman wanted to build a weekend country house near Bear Run stream where he and his family can enjoy the fall. When Wright visited the site he had something different in mind. He knew that the Kauffmann’s loved the stream, so instead of designing a house which overlooks the stream he designed a house where you can live in the stream and enjoy every bit of it. The whole structure is built such that it never tries to empower itself from nature. It sits quietly on the rocks as if it belongs there. This dynamic building is suspended over a fall, which pours down from underneath one of Wright’s bold projecting terraces. The building seems to grow out of the landscape. Flowing spaces, extended terraces besides the living and dining rooms brought nature into the house. Even though a modern material like reinforced concrete was used for constructing terraces it merged with the surroundings as if they were part of the rocky site. Glass used for walls and windows, pale ochre coloured sandstone used all added belongingness. Sandstone used for construction was queried from nearby site Fallingwater is both integrated into the landscape and designed to echo the shapes of the landscape where it is nestled. Wright allows a boulder from the site to penetrate the floor of the house, so that the natural rock foundation actually merges with the interior of the house. This boulder forms the living room fireplace. With this design element, Wright blends rock, fire and water. Aspects of creative work: Theory of Conservation Submitted by: Manasi Pundlik, Code: AC-0212 Page 7 Wright embeds his building supports into solid rock and even manages to build around nature, totally integrating his structure into the natural landscape. For instance, Wright actually built around a tree, incorporating the tree into the design of his building. The extreme union of human habitat and natural world is visible in the stairs that are suspended directly over the falls. These stairs go nowhere they simply allow people to experience the falls and be in direct contact with nature. Glass windows in the living room , extended beams on the second floor which act as trellis beams for first floor and all such small details emerge from Wrights inspiration of bringing nature into the building, so that the building is part of nature and the people living inside should also feel the same way. That is what organic architecture is. Replica – Dictionary Meaning: : an exact copy or model of something Memory: the faculty by which the mind stores and remembers information, a person or thing remembered, the length of time over which one can remember things. Every artist tries to interpret nature in its own way. Some get inspired from some form of flower or any form which exists in nature, some understand nature and try to relate their understanding of nature by reinterpreting it. Some try to interpret on paper, some by composing music, some by building, but basic concept is same to understand nature. In terms of architecture, Frank Lloyd Wright felt the need of relatin g his structures with the nature. He tried to interpret nature by evolving his architectural style which was close to nature. Replica means a model which is inspired from something which belongs to nature and had gone through a process of evolution. It can never be exactly same as the inspiration but the essence remains. When a model lacks spirit, essence and inspiration it is merely a copy. Replica cannot be studied in isolation of its context. Context, cultural significance is very important to understand from where the artist got its inspiration. 5 Ed. Catherine Soanes, Oxford dictionary thesaurus, Oxford university press, New York (2005) Aspects of creative work: Theory of Conservation Submitted by: Manasi Pundlik, Code: AC-0212 Page 8 How to cite Aspects of Creative Work, Papers

Contract Law Text - Cases - and Materials

Question: Discuss about the Contract Law for Text, Cases, and Materials. Answer: Introduction Every valid contract should have the element of consideration, which is the benefit that the parties receive by entering into the agreement. Different situations have been provided and it is asked whether consideration is present and if the agreement is enforceable by law. Further a situation has been provided where one party uses pressure tactics to make the other party enter into a business transaction which requires it to make a payment in excess of what was agreed in an earlier contract between them. The party which makes the excess payment takes steps to recover it in the court. It is asked whether the party would be able to recover this amount in the court of law. Consideration is the crucial element to the validity of every contract. It is a type of benefit that each party gets or expects from the deal. It increases the bargaining power of two parties in exchange for return promises and performance of other parties (Miller, 2016). It is very important for every valid contract which is enforceable by law. If there is the absence of any one condition that not satisfies the consideration terms the agreement becomes void. Every valid contract must have consideration. Consideration refers that the one party buys the other party promise with a specific In the given scenario Jane offers her sports car to Jack and the market value is around $25,000 and Jack accepts. As per the terms of the valid contract, the consideration is not taken because as per the Australian court laws consideration refers that the offeror pays money to offeree for goods or services and receives nothing in return. So in the above case, it can be seen that Jane offers her car t o Jack but Jack would not give any price in return to her. So the consideration is not in the contract and it is void by nature. Consideration has some monetary and non-monetary value and it is enforceable by law (Vagts et. al 2015). In the given case it not fulfills the condition of consideration aspect in the agreement because it lacks the promises and benefits conditions in the agreement. Lack of consideration element exists in the agreement between the two parties in the above case. As per the study of this case, it is analyzed that the due to missing aspect of consideration in agreement it is void according to the Australian court and it is not enforceable by the court (Smith et. al 2012). In this scenario, it can be seen that the Jane sells her car to Jake for $25,000.In this situation, consideration is exists in agreement (Latimer, 2012). Because it has a monetary value i.e. $25000.So it is considered as valid consideration between the two parties. Furthermore, the agreement between two parties indicates that there is a mutual benefit to the parties in exchange for promise and price. The mutual consent of two parties with exchange benefits leads to consideration is valid in agreement. In the given scenario contract between Jane and Jack buys and sells the promise and performance with specified price i.e. $25,000 that results in the agreement consideration in present (Kopel, 2012). Similarly, the deal between the Jane and Jack reveals the offer and acceptance conditions with agreed price that makes an agreement enforceable by an Australian court of law. The agreement is valid because it has some monetary value and it is enforceable by the mutual understanding of two parties (Nolo, 2016). Hence this agreement is valid because both the parties perform their actions according to their commitments like selling and buying of activities and consideration exists in the contract and it is valid and enforceable by the law of court (USLegal, 2016). In this scenario, consideration is existing with the mutual consent of two parties but it is an inadequate consideration but the agreement is not void because it has some value and it is bind by the rules and regulations of the contract. In this contract, Jane offers her car to Jack for $2500. But the market value of the car in good condition is $25000. So as per the common laws and regulations of the Australian court this consideration has some specific price or value (Lawstuff, 2016). So it is sufficient consideration due to its monetary value. Apart from the legal part, it is not an adequate consideration because it has very less value like the sale of a car in $2500 instead of $25000.In the given situation Jane and Jack not enters into the agreement with good consideration but according to Australian law, this is enforceable. Hereby, it can be seen that this agreement between two parties does not violate any common laws and policies. It reveals the existence of consideration in t he contract and it is enforceable by federal and state laws of Australia. In addition, it can be seen that this agreement has legal and financial aspects that make the consideration and gives full rights to the party to deny the contract legally (Hart, 2012). According to contract law, an agreement can be unenforceable due to lack of mutual consent of the parties (Weinrib, 2012). So it does not satisfy the conditions of the enforcement of an agreement. As per the analysis of above situation, it can be seen that the agreement between both the parties is not a good offer due to inadequate price. The market value of the car is $25000 but Jane sells the car at $2500 i.e., not an adequate offer that makes the agreement unenforceable. In this case, Jack can use the effective approach to defense to unenforce the agreement (Schwenzer et. al 2012). The effective approach helps in the situation when the consideration is not good. The effective approach helps to reduce the problems in adequate contract. Similarly, it can be analyzed from the above situation that the Australian court of law considers the main aspects in the agreement such as mutual consent of the parties, Offer and acceptance of the parties which is valid and consideration. In the de al of Jack and Jane which is legally right because it follows all the terms and conditions of the contract and follows the law procedures of Australia (McKendrick, 2014). But on the other side of the law, it can be seen that this contract is not enforceable by law due to invalid offer. The given case deals with the situation of duress as provided by the Australian law. More specifically it is about economic duress (Mckendrick and Liu, 2015). As given in the case, North Ocean Tankers had entered into a contract with a shipbuilder. According to this contract, the shipbuilder was to construct a ship for North Ocean Tankers. There was no provision in the contract regarding currency fluctuations. As it happened half way through the building of the ship the United States Of America devalued its currency by ten percent. This obviously meant that the real value of the payment that the ship builder would receive for making the ship for North Ocean Tankers would come down and the ship builder would make a loss in real terms due to devaluation of the United States Of Americas currency. The shipbuilder demanded an extra payment of three million US dollars, if not done so by the North Ocean Tankers, threatened to stop the construction work on the ship. It becomes clear from above that there was a valid contract between the shipbuilder and North Ocean Tankers. A contract is an agreement which is enforceable by law (Paterson, Robertson and Duke, 2012). But the North Ocean Tankers decided to bend to the demands of the shipbuilder as it had a charter to deliver the ship on time to some another organization. So there were economic factors that North Ocean Tankers had to consider and it took the decision to make an additional payment of three million US dollars, although no such requirement was given in the original contract between the shipbuilder and North Ocean Tankers. It becomes clear that the shipbuilder was using pressure tactics against North Ocean Tankers to get the additional payment and the latter bowed to that pressure. The central question in the case is whether North Ocean Tanker would be able to recover the excess payment it made to the shipbuilder in the court of law. According to the Australian law, duress involves use of violence or threat against a person, their goods or economic interest to force them to enter into a contract against their will. In the first type of duress, there is actual or threatened violence to person, family or near relatives. In the second kind of duress, there is wrongful threat to seize, damage or destroy the goods of one of the parties to the contract. The third kind of duress is economic duress where one of the parties applies economic pressure beyond normal acceptable commercial practice. The given case between North Ocean Tanker and the shipbuilder is an instance of economic duress. In this case the shipbuilder has taken advantage of strength of its bargaining position when there was an existing contract, to force North Ocean Tanker to enter into a transaction to provide an excess payment not stipulated in the present contract. In the present case the court would see whether North Ocean Tanker had other options available like getting a ship made by some other shipbuilder. It becomes clear from the details of the given case that North Ocean Tanker had entered into an agreement with some other party to supply the ship. Therefore North Ocean Tanker could not get the ship made by some other party to deliver it on time. Moreover, the shipbuilder was not acting in good faith. The shipbuilder could have made the ship in time but was interested in excess payment. If the shipbuilder had been more careful, it would have provided for the currency fluctuations in the original co ntract. But the shipbuilder failed to do so. Now the shipbuilder was unfairly putting undue pressure and getting excess payments (Mckendrick and Liu, 2015). This is a clear case of economic duress and the court would make the contract between the shipbuilder and North Ocean Tanker voidable by North Ocean Tanker. In these circumstances North Ocean Tanker would be able to recover the excess payment of three million US dollars by the order of the court. There is a really good chance that the court of law would give a judgement in the favour of North Ocean tanker. But the court would also consider why North Ocean Tanker did not rescind the new agreement to provide excess payment to shipbuilder later on and took so long to apply to the court for recovering the additional payment. There is another case Austin V Loral 29 N.Y 2 d 124 (1971) involving economic duress (Miller, 2006). In this case Austin, a small gear part manufacturer supplied parts to Loral, a defense industry supplier. Loral had a contract with the United States Of America Government to supply radar sets used in Vietnam. Austin demanded higher price from Loral under revised terms for gear parts. New York Court of Appeals held Loral agreed to Austin price demands under economic distress. In relation to consumer contracts, section 50 of Australian Consumer law contained in Schedule 2 of the Competition and Consumer Act 2010 (previously section 60 of the Trade Practices Act) provides protection to the party in a contract which has been a subject of duress (Australiancontractlaw, 2016). In another case Electricity Generation Corporation t/as Verve Energy V Woodside Energy Limited (2013) the Western Australian Supreme Court of Appeal held that the essential elements of duress were satisfied (Doylesarbitrationlawyers.com.au, 2016). This case also throws light on the circumstances when the court would decide in a contract that there is case of economic duress (Andrews, 2015). In this case the parties entered into a Gas Sale Agreement under which Woodside was required to supply gas upto a maximum daily quantity to the other party to the contract. Further it was required that Woodside should make reasonable efforts to provide additional amount of gas upto a supplemental daily quantity. As it happened there was an explosion at a gas producing facility of Apache, one of the major suppliers of gas leading to rise in gas prices. Woodside refused to supply additional amount of gas to Verve Energy at the agreed prices and put pressure on the latter to enter into short term gas agreements for the supply of gas at a much higher rates. Verve agreed for the new higher rates. In this case the Australian Court decided that all conditions of economic duress were present. In the cases of pressure tactics used by one of the parties to enter into new agreements, the court would carefully look into the circumstances surrounding the case and then decide whether the pressure is illegitimate or not. The compulsions or economic needs of the party would be carefully analyzed before establishing that it was a case of economic duress (Geest, 2011). Conclusion Consideration is a very important aspect in an agreement. If there is no consideration in an agreement, it is not enforceable by law. An agreement is enforceable by law even if one of the parties feels that the consideration is inadequate. If one of the parties in a contract is in a weak position because of economic aspects of a business situation it is facing elsewhere then sometimes the stronger party in that contract would force the other party to enter into a new agreement to make excess payments which can be considered as an unfair act and a case of economic duress. It is upto the court of law to decide whether the pressure applied by the stronger party is legitimate or not. Sometimes a judgement given by a lower court is contradicted and overturned by the higher court. One court decides that it is a case of economic duress while the other court comes to the decision that it is more a case of non fulfillment of the promise made in the first agreement between the parties. References Andrews, N. (2015). Contract Law. United Kingdom: Cambridge University Press. Australiancontractlaw, (2016). Duress. Available at: https://www.australiancontractlaw.com/law/avoidance-duress.html (Accessed: 16 August 2016). Doylesarbitrationlawyers.com.au, (2016). Electricity Generation Corporation T As Verve Energy V Woodside Energy Ltd WASCA 36. Available at: https://doylesarbitrationlawyers.com.au/news-board/electricity-generation-corporation-t-as-verve-energy-v-woodside-energy-ltd-wasca-36/ (Accessed: 16 August 2016). Geest, G. (2011). Contract Law And Economics: Encyclopedia Of Law And Economics, Volume 6. 2nd (edn.) United Kingdom: Edward Elgar Publishing Limited. Hart, H.L.A., Raz, J., Green, L. and Bulloch, P.A. (2012)The concept of law. UK: Oxford University Press. Kopel, S. (2012)Guide to business law.UK: Oxford University Press Southern Africa. Latimer, P. (2012)Australian Business Law 2012. CCH Australia Limited. Lawstuff (2016) What is the difference between criminal law and civil law?[Online].Available at: https://www.lawstuff.org.au/qld_law/topics/being-sued (Accessed by: 16 August 2016) McKendrick, E. (2014)Contract law: text, cases, and materials.UK: Oxford University Press. Mckendrick, E. and Liu, Q. (2015). Contract Law: Australian Edition. United Kingdom: Palgrave Macmillan Education. Miller, M. (2006). Revisiting Austin V Loral- A Study In Economic Duress, Contract Modification And Framing, Hastings Business Law Journal, 2, pp. 357, [online]. Available at: https://papers.ssrn.com/sol3/papers.cfm?abstract_id=937372 (Accessed: 16 August 2016). Miller, R.L., (2016)Business Law Today, Comprehensive.USA: Cengage learning. Nolo (2016) Consideration: Every Contract Needs It. [Online].Available at: https://www.nolo.com/legal-encyclopedia/consideration-every-contract-needs-33361.html (Accessed: 16 August 2016) Paterson, J. , Robertson, A. and Duke, A. (2012). Principles Of Contract Law. Australia: Thomson Reuters (Professional). Schwenzer, I., Hachem, P. and Kee, C., 2012.Global sales and contract law.UK: Oxford University Press. Smith, D., Lawson, R.D. and Painter, A.A. (2012)Business law.UK: Routledge. USLegal (2016) Consideration.[Online].Available at: https://contracts.uslegal.com/consideration/ (Accessed: 16 August 2016) Vagts, D.F., Koh, H., Dodge, W.S. and Buxbaum, H.L., (2015)Transnational business problems. USA: West Academic. Weinrib, E.J. (2012)The idea of private law. UK: Oxford University Press.

The ones who walked away from Omelas free essay sample

â€Å"The Ones Who Walked Away From Omelas† by Ursula Le Guin In the short story, â€Å"The Ones Who Walked Away From Omelas†, by Ursula Le Guin, the author tells the story of the beautiful and happy city of Omelas. Everything and everyone in Omelas seems to prosper, making Omelas seem like a perfect city and Utopian society. However hidden deep down in the darkness somewhere beneath the city of Omelas is the city’s secret, a young child is kept there, starving, tortured, forbidden of any happiness, and never to see the light of day. In order for this so called â€Å"perfect city† to exist, this child must live in endless misery and woe. In Le Guin’s writing of this story, she explores various binary oppositions, toleration, and the topic and use of a scapegoat, in order to create a metaphor of social injustice, discrimination, and human rights violations, which occur all around us today. We will write a custom essay sample on The ones who walked away from Omelas or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page The people of Omelas justify the misery and torture of the one child, â€Å"they all understand that their happiness, the beauty of their city, the tenderness of their friendships, the health of their children, the wisdom of their scholars, the skill of their makers, even the abundance of their harvests and the kindly weather of their skies, depend wholly on this child’s abominable misery† (Le Guin, 5). They believe that it is a necessary evil that must exist in order for them to live their luxurious and beautiful lives. Their toleration turns from ignorance to unlawful neglect. Jovan Babic critics this point of view in his journal on ethics and his critique of the topic of toleration, â€Å"Tolerance involves absorbing the attitude that others may have and act upon a definition of â€Å"the Good† which is different from our own. † (227). According to Jovan Babic’s definition of tolerance, the people of Omelas do not possess true toleration with regards to the misery of the young child, but what do they possess? Jovan Babic answers this question as well, â€Å"it is quite easy to substitute for genuine toleration its pretend version. This so-called toleration may in fact generate very intolerant attitudes and behaviors. † (227). The people of Omelas possess this fake sense of toleration, they believe that by tolerating the suppression of one young child, that they are benefitting the entire city as a whole. They believe that â€Å"happiness is based on a just discrimination of what is necessary, what is neither necessary nor destructive, and what is destructive† (Le Guin, 2). That being said the people believe that the misery of the child is a necessary evil, a price that they are willing to pay in order to keep their false sense of happiness and well being. Do we not do this today? Are there not times when we, the human race, look away when someone faces discrimination because it would inconvenience us? If we do not stand up for these so called â€Å"child’s beneath Omelas†, then we are no different than the people of Omelas who live in luxury and prosperity whilst an innocent child is tortured deep beneath their perfect city. Throughout the short story, â€Å"The Ones Who Walked Away From Omelas†, there are various binary oppositions that Le Guin purposely buried into her writings and descriptions of the so-called perfect city of Omelas. The story is filled with them and they all point back to the greater binary opposition of good vs. evil as a whole. David L. Porter notes that the â€Å"unity and equilibrium of good and evil in human nature reflects on the individual scale the larger universal balance and interdependence of opposites in the broader natural world† (243) Without good there can exist no evil, and without evil there can exist no good, ironically the two go hand in hand. In the story of Omelas the young child involuntarily takes upon himself all the sadness, despair, failure, etc. and the people of Omelas are then blessed with a lifetime of prosperity void of the evils of life. Lee Cullen Khanna points out these binary oppositions in her essay on Ursula Le Guin’s writing, â€Å"Beyond Omelas, Utopia, and Gender†. Some examples that Khanna noted included â€Å"Utopian citizens parade, in unity and joy, into their beautiful city; dissenting citizens walk alone and sorrowfully away from it† (48), â€Å"the young flute player is†¦ juxtaposed with the suffering child of the same age† (48), and â€Å"Utopian accomplishment is suggested in the city’s glorious public buildings, even as the dark basement houses the secret sufferer† (48). The people of Omelas need to realize that with every good comes an evil, one cannot live his life without feeling of the malice’s of the world. Sometimes it is best to just embrace the bad things of the world and let them happen, not to cover them up and direct them elsewhere, as the people of Omelas did. By directing the misery and woes of the people of Omelas to the child, they turned the child into a scapegoat. With all the people that live in endless happiness and luxury in the city of Omelas, someone has to take upon himself the pain and misery. The pain and misery cannot just vanish. The young boy plays this role. He is forced to take upon himself all the sadness and misery that goes on in the city of Omelas and as such he lives a torturous life in the darkness. The young boy involuntarily plays the role of a scapegoat in this story. Yes, some good comes from it, but at what cost? How can the endless misery and torture of a young innocent boy be worth it? The people of Omelas ought to take it upon themselves to save the young child. A â€Å"perfect city† that is fundamentally built upon the torture and injustice of a young and innocent child, can in no way be considered a â€Å"perfect city†. Throughout world history a scapegoat has been used as a source to which people have channeled the negativity of the world, whether Jew, Muslim, Christian, African American, Asian, etc. etc. all have at some point been a victim of being a scapegoat. It is human nature to search for a place to put the blame, often time it ends up being a minority. Subconsciously it seems, humans have become so numb to the injustice around them that when an injustice does occur, it is often overlooked and ignored. Even today in America people face social injustice based on the basis of race, gender, religion, and most notably today, sexuality. In 29 US states there are no laws that prevent the discrimination of lesbian, gay, bisexual, or transgender people (LGBT), in the workplace. This means that these people can be fired, denied promotion, and experience harassment on the job solely based on their sexuality (Employment, 1). Numerous times throughout history, LGBT people have been a scapegoat. Even today they’re blamed for the deterioration of the institution of marriage; however the divorce rate of heterosexual couples, which is nearly 50% seems to deteriorate the institution of marriage by far more than the expansion of marriage to homosexual couples, who have a divorce rate about half that of heterosexual couples (Hertz, 1). In order to prevent the American society from becoming like unto that of Omelas, where social injustice is a norm, the American people must first become aware of the social injustices’ and discrimination that occur all around. Then they must recognize and acknowledge that something must be done, and then do something about it. One flaw of those that walked away from Omelas was simply that they walked away. If someone is facing being discriminated against, one cannot just walk away from it, one should stand up and do something about it. Le Guin wanted people to realize this when she wrote â€Å"The Ones Who Walked Away From Omelas†. She wanted people to become of aware of the social injustices that occur even today, and she wanted people to do something about it.

Mystical Experience as an Expression of the Idealizing Self object Need †Theology Paper

Mystical Experience as an Expression of the Idealizing Self object Need – Theology Paper Free Online Research Papers Mystical Experience as an Expression of the Idealizing Self object Need Theology Paper As the other in the religious conversion is perfect and infallible, the experience of merger achieves the felt quality of perfection rendering the transformed self perfect as well. The merger with God may offer the opportunity for a relationship that circumvents the demands of relationships with separate others who have wishes and needs of their own. (Ullman, 1989, p.147.) Introductory Comments about Religion and Psychology Throughout history human beings have reported experiences interpreted variously as spiritual, transcendent, religious, or mystical. Karen Armstrong (1993) called this an arresting characteristic of the human mind and a fact of life (p. xxi). Rudolph Otto (1923) referred to homo religiosus as a way of describing this uniquely human interest in the divine. Rolland challenged Freud about his omission of this aspect of religious experience in Future of an Illusion (1927). Freuds response was dismissive on two counts: first and most interesting, he had not experienced this oceanic feeling, and secondly, he thought it could be understood as a regressive phenomenon originating in infantile maternal longings. Laski (1961) wrote about the rare joy and feeling of contact with ultimate meaning of transcendent origin in ecstatic experiences. These experiences were not restricted to particular religious triggers. Maslow (1964; 1966) investigated peak experiences of contact with th e holy or sacred, the beauty of nature, and feelings of harmony with the universe. These were not rare and exotic experiences, but rather the pinnacle of his need hierarchy. And most recently, Jeffrey Rubin (1996; 1997) describes non-self-centered subjectivity: . . . a psychological-spiritual phenomenon that is implicated in a range of adaptive contexts . . . It is something many people have experienced, for example, creating art, participating in athletics or religious experiences, or in love. It is characterized by heightened attentiveness, focus, and clarity, attunement to the other as well as to self, non-self-preoccupied exercise of agency, a sense of unity and timelessness, and non-self-annulling immersion in whatever one is doing in the present (1997, p. 80) For the purpose of this chapter, I have chosen to delimit this range of experiences to particular kinds of mystical experiences in which there is an element of what Evelyn Underhill (1912) called the unitive feeling what is psychologically called a merger experience. Ellwood (1999) regards mysticism as an interpretive category and defines it as: . . . experience in a religious context that is immediately or subsequently interpreted by the experiencer as a direct, unmediated encounter with ultimate divine reality. This experience engenders a deep sense of unity and suggests that during the experience the experiencer was living on a level of being other than the ordinary. (p. 39) The attempt to understand mysticism psychologically has a history as long as psychology itself beginning with the French psychopathology tradition, continuing into German studies in psychology of religion, and on to the American psychologists of religion working at the turn of the twentieth century. James Leuba, a member of the Clark school (a program in religious psychology founded by G. Stanley Hall in the late 1800s), was convinced that religious experience lacked a transcendent object and could be explained entirely by psycho-physiological processes. He was perhaps the only American at the time to take such a strict point of view. There were many apologists. Henri Delacroix (1908) thought mystics possess a special aptitude for a rich subconscious life and that the stages of a mystics life represent new and creative existence. While not exactly an apologist, Theodore Flournoy (1903a), Swiss psychologist and friend of William James, suggested the principle of the exclusion of the transcendent as necessary for a genuine psychology of religion. He argued psychologists are not in a position to affirm or reject the independent existence of a religious object and should confine themselves to observation and understanding. The Gifford Lectures of 1901-1902 resulted in the premier psychology of religion at the time, William James The Varieties of Religious Experience. James assumed the same stance toward the religious object as Flournoy, and so have many others since. In psychoanalytic circles, Rizzutos Birth of the Living God (1979) has already become classic. She explains her position:This book is exclusively a clinical, psychoanalytical study of postulated superhuman beings as experienced by those who do and do not believe in them Questions about the actual existence of God do not pertain here. My method enables me to deal only with psychic experiences. Those among my patients who believe are unshakeable in their conviction that God is a very live person. To understand them I must accept that belief as a reality to them. (1979, pp. 3-4) More recent psychoanalytic treatments of religion, notably those of Jones (1991) and Rubin (1996; 1997) have called for a mutually (if not reciprocal) influencing relationship. Psychoanalysis is challenged by religion to examine its own idolatries, values, self-care ethic, and pathologizing tendencies. Religion is challenged to examine its uncritical self-idealization and the ways in which its practices and beliefs may promote or sustain psychopathology. Wulff calls for the principle of inclusion of the transcendent to give transcendence the prominence it deserves without reifying it or identifying it with any one tradition or set of symbols (1997, p. 645). Self psychology represents an example of a moderate position in its interpretation of religion, and suggests in contrast to the previous positions, that religious experience, belief and practice may be understood as an expression of the state of the self and its particular life-long needs for a sense of being special, a need for the experience of alikeness, and a need for affiliation with the admired. These selfobject needs for mirroring, twinship, and idealization may all be operative in mystical experiences and in experiences of the divine, as well as in adherence to particular religious beliefs and practices. Self Psychology with its developmental trajectories for each selfobject need, recognizes that the mere presence of religion does not automatically convey the meaning, function, or derivation of the experience within the personality. Clinicians countertransference or confusion about how to deal with the material, often results in religion being pathologized or ignored. Her ein lies the relevance of Meissners (1984) observation that many religious people are very anxious about exploring the unconscious dimensions of their faith, lest it be psychologized away, and the relevance of Kohuts observation that the insights of the psychology of the self enable us to shed our intolerant attitude toward religion . . . (1978). This chapter will explore certain aspects of mystical experience as an expression of the idealizing selfobject need. Kohuts developmental continuum of idealization will be reviewed with attention to optimal developmental experience and to expressions of pathological (or archaic) forms of idealization. The cases of Mr. X and Mr. U in Restoration (1977) and the implications of the idealizing selfobject need for a psychology of mystical/religious/spiritual experience are considered. The chapter concludes with the clinical vignette of Mr. S, the mystical experience he reported in light of the selfobject needs expressed inside and outside the treatment, and a series of questions for. The Idealizing Selfobject Need and Its Relation to Religious Experience In discussing the selfobject functions of religion, Kohut gave more attention to idealization than to mirroring or twinship. In some ways, idealization has the most obvious link to religion with its fundamental desire to merge with or affiliate oneself with the calming perfection and omnipotence of the selfobject. The object of mystical experience is often described with reference to power and perfection. The need or motivation for idealizing selfobject experience derives from the childs experience of the loss of his or her original sense of narcissistic perfection. The idealizing need reflects one strategy to the problem of recovering a sense of perfection. The self attempts to merge or affiliate with the perfect other sharing in the others perfection, thereby protecting oneself from an empty and depleted sense of a defective self. A more technical definition is offered in Analysis of the Self (1971):It is the state in which, after being exposed to the disturbance of the psycho logical equilibrium of primary narcissism, the psyche saves a part of the lost experience of global narcissistic perfection by assigning it to an archaic, rudimentary (transitional) self-object, the idealized parental imago. (p. 37) The idealizing experience and related inevitable disappointments in life (optimal frustrations) result in the internalization of basic values and ideals. In addition, the earliest merger experiences provide the foundation for development of the capacity to calm and soothe oneself, to manage anxiety without undue difficulty, to regulate inner tension. Eating disorders, substance abuse, compulsive sexual activity, and perhaps delinquent behavior are all evidence, at least in part, of a deficit in the capacity to soothe oneself, and by inference, of an early disturbance in the experience of the idealized selfobject. The Developmental Continuum of the Idealizing Need The earliest point on the developmental trajectory of the idealizing selfobject need is experienced by the infant as a merger with the stable, calm, non-anxious, powerful, wise, protective selfobject that possesses the qualities the self lacks (Wolf, 1988, p. 55). Kohut (1971) described the experience of the child feeling bereft and insignificant without constant union with the selfobject who possesses these idealized qualities. Development progresses toward being able to recognize details of the environment more clearly; and beyond being able to love and hate (Kohut, 1971, p.38). The later, or more mature end of the continuum is illustrated by the capacity to be sustained by and to feel secure in the empathic resonance (rather than merger) with the idealized selfobject. The calming functions and ideals of the selfobject have been internalized and assimilated, becoming psychological structures within the self. Imperfections are observed in (reality) without resorting to splittin g defenses in which everything is either all good or all bad. The self learns to recognize and accept that the ideal is not ideal (Kohut in Elson, 1987, p. 81). Merger with the idealized selfobject and the requirement of perfection in the other gradually give way to a clearer and more realistic sense of the surround. This occurs through a process of de-idealization and transmuting internalization in which the child experiences incremental disappointments in an empathic environment and becomes increasingly realistic about the idealized parent imago. Kohut suggested, for example, that the experience of a childs undetected lie by the parents introduces the fact that the parents are not omniscient. Kohut also speculated that a maturational readiness to perform the function, as well as some withdrawal of the function by the selfobject would enhance the more mature development of the idealizing need (Kohut in Elson, 1987, p.98). To summarize, the developmental trajectory of the idealized selfobject experience begins in a merger with the perfect other in an effort to manage tension regulation and feelings of insignificance and imperfection. In the oedipal phase, acceptance of the childs idealizing needs plays a crucial role in superego formation and in the formation of gender identity. In adolescence and young adulthood, more advanced cognitive development permits the recognition of parental shortcomings. Often, idealization needs are directed to the peer group and popular culture until the adolescent and young adult have internalized his or her own set of ideals, values, and goals. Wolf noted the adolescents own values consist of partly parental, partly cultural, and partly a critique of both (1988, p. 58). In old age, there is a need to idealize community and to be confirmed as an especially valuable guide and model for the communitys ideals (Wolf, 1988, p. 60). Effects of Developmentally Inadequate Idealization Experience Generally speaking, insufficient empathy for the childs idealizing needs results in the continuation of archaic expressions of idealization into adulthood. Insufficient empathy may be characterized by a rejection of the childs idealizations, or by sudden loss of or extensive disappointment in the idealized selfobject, such as may occur in situations of divorce, substance abuse, domestic violence, or death. Wolf described the ideal-hungry personality as being able to experience him or herself worthwhile only by finding selfobjects to whom they can look up and by whom they can feel accepted (Wolf, 1988, p. 73). It is worth noting here that Ullman (1989) observed many converts were struggling with feelings of unworthiness and low-self-esteem prior to their religious or spiritual experiences. Excessive frustration in infancy and early childhood may result in difficulty sleeping (self-soothing) and difficulty managing anxiety. Traumatic disappointment up to and through the oedipal phase seriously interferes with the capacity to assume functions related to positive idealizing experiences (i.e., structuralization) and may result in a kind of developmental fixation, a renewed insistence on, and search for, an external object of perfection (Kohut, 1971, p. 44). There can be gross identification with the lost parent rather than an internalizing of structure (identification as a counter to the experience of mourning, Freud, 1917 E). In Restoration of the Self (1977), Kohut discussed the case of Mr. U in which there was significant failed maternal empathy and the development of a fetish. An attempt to idealize the father followed. The idealizing function the mother might have allowed Mr. U, as an infant, was a merger with her strength and calmness, thus assisting him to develop a capacity for self-soothing. Instead he resorted to stroking his own skin and the soft selfobject surrogates of his fetish. The turn to the father at this juncture is considered a secondary idealization. The father rejected Mr. Us attempts to use him as an idealized parent imago and therefore Mr. U had no opportunity to obtain self-soothing structures through this potential merger, nor any opportunity to incrementally experience de-idealizations allowing integration of the selfobjects shortcomings. This resulted in two opposite responses to the disappointment: 1) Mr. U became despairing and hopeless about an unreachable ideal, and 2 ) the ideal was regarded as worthless; he became superior to it (Kohut, 1977, pp. 56-57). The archaic grandiose self was reactivated in response to the injury of being rebuffed by the idealized parent imago. Kohuts further notation has relevance for understanding the function of religious experience. Mr. U created,. . . a psychological situation of merger with a nonhuman selfobject that he totally controlled, and thereby deprived himself of the opportunity to experience the structure-building optimal failures of a human selfobject. (1977, p.56) In a similar vein, Kohut (1984) revisited this notion of creating substitute selfobjects through visual imagery when there seemed to be no plausible selfobjects in ones environment. Specifically, he suggested a self psychology refinement of the concept of regression-in-service-of-the-ego and spoke of a positive evaluation of the capacity to conjure up the presence of individuals [in order] to carry out acts of supreme courage (Kohut, 1984, p. 76). He had in mind martyred resisters to the Nazis. In noting the selfobject transference in the treatment situation as a new edition of the relation between the self and selfobject in early life, Kohut reported several cases with religious preoccupations. In one case he was treating (during the early stages of his self psychology theory development), Kohut consistently refused the patients idealization. She became deeply religious and continued the unresolved idealizing transference in an intense religious experience (Kohut in Elson, 1987, p. 77). Regarding his work with a young man whose idealized father died when he was nine years old, and who expressed interest in the figures of Gandhi, Jesus, and Martin Luther King, Kohut concluded, There is a shift from the attempt to regain a lost personified strong ideal to a religious-like drifting attitude toward the world (Kohut in Elson, 1987, p. 286). It was Kohuts experience that when a treatment ended with an incompletely analyzed idealizing transference, the patient often became preoccupied with religion or broad religious attitudes. Kohut explicitly said he was not adverse to religion, but that in some patients he felt the religious interest was psychologically obligatory and not freely chosen. In one case, the religious interest was maintained all the time against reality resulting in a pollyannaish attitude that everyone was good, an attitude that mitigated against a more needed realism in the patients job and his hiring practices (Kohut in Elson, 1987, p. 287). In Restoration (1977), the case of Mr. X illustrates again the pathological implications of an inadequate idealized parent imago. He presented himself to Kohut with an interest in joining the Peace Corps and with a Christ-identification, both of which Kohut came to regard as the carriers of an archaic grandiose self. One aspect of his difficulties had been the mothers interference with Mr. Xs idealization of his father. The structural defects that resulted were dealt with by concretized erotic enactments. For example, Mr. X. would feel suffused with idealized masculine strength when he imagined himself crossing his penis with the penis of the priest as he was receiving the Host. Kohut understood it necessary to shift Mr. X from an addictive erotic representation to a reactivation in the transference of Mr. Xs relation to his father, the idealized selfobject. This required shedding the Christ-identification his mother had fostered in her Bible reading to him and simultaneously di sengaging the father-surrogate, God, which had represented his mothers unconscious imago of her own father (1977, p. 218). While Kohut theorized the possibility that participating in religion or spirituality could meet appropriate selfobject needs, it is clear that he also viewed involvement in things religious as potentially serving pathological or defensive functions within the personality. Implications for Religious Belief and Experience The developmental fate of the idealized parent imago, whether mature or archaically vulnerable to narcissistic injury, may find expression in some form of spirituality. Whether in particular theological beliefs or in varieties of religious experience, the need to affiliate with perfection can often be observed in both the characterizations of the divine as well as in the emotional longings which precede many conversion experiences. Ullman (1989) interviewed converts to Catholicism, Judaism, Hinduism, and the Bahai faith and concluded that the religious realities of these converts consisted primarily of the promise of unconditional love and protection by a figure perceived as infallible, rather than in an ideological search for the truth (p. 191). Kohut introduced the consideration of mystical experience and nature religion in his discussion of archaic idealizing needs and the concept of fuzzy idealism. He noted two expressions of fuzzy idealism in religious experience. The first related to what he called vague religious preoccupations which lacked focus upon a clearly delimited admired figure (1971, p. 85). As noted above, idealizing transferences deflected by the therapist that remain unengaged in the treatment sometimes resulted in the patients turn to religion or spirituality. The predisposition for such a turn related to early developmental disruptions in the idealized selfobject experience. Secondly, the early loss of or traumatic disappointment in an idealized figure sometimes resulted later in an interest in nature religion or philosophy (e.g., Thoreaus work). The appeal of these experiences is the absence of a human being experienced as selfobject who may disappoint again. The fuzziness of these idealizations p rotects the believer from a certain form of narcissistic injury while at the same time providing a needed experience of idealization. Kohut also observed the not infrequent presence of a tendency to mystical merger experiences in archaic expressions of the idealizing selfobject need. The dynamic of merger was the key focus for Kohut and suggested to him a response to earlier developmental expressions of this selfobject need. It is significant to note that he discussed both healthy and pathological forms of merger. Healthy merger must be initiated from the mature aspect of the personality, should not be the only automatic response to stress, should be controlled and controllable, should be a choice, and should be capable of tolerating delay (Kohut in Elson, 1987). In contrast, pathological merger experiences in adulthood are a response to the inadequately fulfilled, phase appropriate merger needs of childhood. Kohut noted that in actual behavior, though there is a longing for an intense archaic merger experience, the more typical protective response is a strict avoidance of circumstances and experiences that mi ght provoke a feared regression and a loss of control. In psychology of religion studies, there is basic agreement as to the major characteristics of mystical experience regardless of era or tradition (James, 1902; Underhill, 1911; Leuba, 1925; Otto, 1923; Stace, 1961; Hood, 1975, 1977, 1978; Ellwood 1999). James concluded The Varieties with an observation about mysticism: personal religious experience has its root and centre in mystical states of consciousness (p.292). He had suggested four marks that justify the name of mystical: 1) ineffability the experience is difficult to articulate (p. 292); 2) noetic quality new states and depths of insight which are ususally authoritative for the individual (p. 293); 3) transiency the experience lasts no more than one-two hours; 4) passivity . . . the mystic feels as if his [or her] own will were in abeyance, and indeed sometimes as if he [or she] were grasped and held by a superior power. (p. 293) An additional characteristic discussed is union. This overcoming of all the usual barriers between the individual and the Absolute is the great mystic achievement. In mystic states we both become one with the Absolute and we become aware of our oneness (1902, p. 321). Following a review of the literature, Ellwood concluded, . . . what the pattern finally says is simply that there is a direction toward union in the serious spiritual life. While common motifs may appear, no two advances toward union are the same (1999, p. 175). A few brief quotations illustrate this characteristic longing for union. From Catherine of Sienna, a thirteenth century mystic: My me is God (in Flinders, 1993). From Dorothy Day, founder of the Catholic Worker Movement, about her conversion to Roman Catholicism: . . . but I wanted to be poor, chaste, and obedient. I wanted to die in order to live, to put off the old man and put on the Christ. I loved, in other words, and like all women in love, I wanted to be united to my love (1952/1981, p. 149). Thomas Merton, a 20th century priest and theologian, wrote poignantly of the longing to close the distance he felt between himself and God: My God it is the gap and the distance that kills me. That is the only reason why I desire solitude to be lost to all created things, to die to them and the knowledge of them . . . For I knew it was only by leaving them that I could come to you (1948, p. 461).The experience of union or merger in mystical experience is a controversial topic in r eligious and psychological circles. Merton (1966) suggested regressive features in mystical experience are not uncommon and are even necessary to attain the earlier stages of the experience, but that deeper experiences should be beyond regressive elements. Though Mertons attitude seems open, the rejection of regressive elements in deeper, presumably more mature kinds of mystical experience suggests an equating of regression with pathology. Traditional psychoanalysis has regarded mystical experience as a regression to the narcissistic state of the infant. However, as noted earlier, Kohut recognized the narcissistic dimensions of religious experience, allowing for both archaic and mature transformations of narcissism. Self psychology brings a more complex psychological understanding to these phenomena. It appreciates how the seeking of union or merger may manifest as a psychologically regressive phenomenon, but may be in the service of the ego in utilizing religious experience to realize the nuclear program of ambitions and the actualization of certain ideals (e.g., Gandhi or Day). Or, in mystical experiences, the merger may assuage the narcissistic vulnerability of possible re-traumatization with idealizing selfobjects. As Ullman noted (1989), merger with God protects from the demands of other relationships at greater risk for disappointment and thus the possibility of increased awareness of ones imperfections. Clinical Vignette In the clinical setting it is sometimes difficult to clearly separate specific selfobject needs from one another, and in this case there are significant mirroring needs as well as the idealizing focus of this chapter. Mr. S was a single, 28 yr. old graduate student, who sought psychotherapy for a long-standing problems with anxiety. In the second hour, he reported a life-changing event that he regarded as a mystical experience. I saw him intensively for one and a half years until an external situation necessitated a move out of state. He traced the beginning of his anxiety back to seventh grade when he began wondering about the nature of the universe. Was it predominantly benevolent or not? What was real? How did he know that this life was not just a part of a dream God might be having? What was the meaning of life?. He suffered much internal anguish and in the face of being unable to resolve these questions, put them aside. In the tenth grade, Mr. S experienced another expression of anxiety in the form of an obsession about his own mortality (the father was also afraid of death and hyper-vigilant about safety and contagion). At age 22, Mr. S suffered the most intense and nearly debilitating outbreak of anxiety yet, related to beginning a practicuum following college. He was aware of panic about doing a good job. The intensity of these attacks gradually abated, though he continued to experience a fairly consistent internal sense of dis-ease and anxiety that eluded his understanding. Family History Mr. S was the youngest child in his family and throughout the therapy, Mr. S said relatively little about his siblings or his parents. Mother died several years previous to the treatment after a protracted illness that began while Mr. S was in high school. The anxiety attacks had begun shortly after she left the family home requiring institutional care. Mothers illness and death were understood as connected in a significant way to Mr. Ss feelings that he should be doing something important with his life, perhaps as a way of redeeming her suffering. He thought this feeling had motivated him earlier to pursue leadership positions and to initiate charitable activities. Mr. S reported some fairly nominal involvement in mainstream Protestantism during his childhood. He recalled that in fourth grad, he was interested in god and the Devil for three or four months, and then had little or no interest in religion for another ten years. He was confirmed in eighth grade, but said it had meant nothing to him. He described himself as an agnostic who wanted to believe, but experienced himself in his early twenties as being frightened about closing his eyes to pray. He made a few efforts to attend retreat weekends and to do some reading in psychology and religion, but found these too emotionally taxing, at least until he had a life-changing conversion experience. The Religious Experience In the second session and with a great deal of hesitance about my response, Mr. S related a very significant experience, the details of which were more fully disclosed over the following months. He had been out with his girlfriend and was driving them back to her house. They had not been getting along very well and were in the midst of an argument when she turned to him and said, You are so self-centered. Before Mr. S could respond, he felt something coming into him and had to pull the car over because he could not concentrate on driving. He felt pervaded with an unconditional love that he had never before experienced, a sort of cosmic orgasm. He experience adoration for the Godhead and a presence within him. Mr. S felt that God had communicated with him and, in effect, had reassured him about the benevolent nature of the universe. There was nothing for him to fear. He described a vague visual element toward the end of this experience that seemed to be something like a slowl y swirling galaxy. The most intense part of the experience lasted about an hour. Mr. S was left convinced of the reality of God and that his life pursuit should be related in some way to disseminating the truth he had learned. This experience was a critical turning point for Mr. S. Subsequently, he felt a greater tolerance for his anxiety and felt that it had diminished. An earlier sense of needing to do something important with his life in a public arena was reinforced, as well as, confirming a sense of being special. More specifically, Mr. S seemed to identify himself with figures like Martin Luther and Abraham Lincoln in that perhaps like them, his internal suffering was a necessary preparation in order to do great things. Discussion Mr. Ss reactions to the therapeutic relationship seemed to follow Kohuts description of how persons with narcissistic personality disorders respond to empathic breaks, that is, instead of relying on the empathic connection with the therapist, there is a return to archaic selfobject relations. Following a feeling of greater attunement from the therapist, Mr. S would often come to the next session feeling disgruntled about therapy and feeling he expected answers from the therapist which only he could find. Only God could really understand him and I regarded this as regression to an archaic merger. Mr. Ss experiences of anxiety, the function of his religious experience, the confusion he felt about his ambition and his experience of grandiosity are difficulties illustrative of the various disturbances of a narcissistic personality disorder. He demonstrated aspects of a mirroring transference within the therapy (as evidenced by his soliciting my admiration, his vulnerability to mis-attunements, and his identifications with historically great figures). Also present was an extra-therapeutic dimension of an idealizing transference to certain male figures and to his experience of the divine. There were disturbances in at least two sectors of the self, the grandiose-exhibitionistic self and the idealized parental imago. The extent of Mr. Ss anxiety lead to the conclusion that there was a defect in the structure of the self, specifically, a deficiency in the calming structures which serve the self-soothing function of the idealized pole of the self. Kohut (1984) suggested that suc h a defect derived from either a congenital propensity to experience excessive anxiety and/or failure of empathic responses from selfobjects early in life. It can be inferred that Mr. S did indeed experience a failure of idealized maternal and paternal selfobject omnipotent calming, resulting in an adequate capacity for self-soothing. Though his anxieties had manifested in a number of ways, fundamentally it seemed that a disintegration anxiety had been stimulated early in life, a fear of destruction of the self based upon the unavailability of empathic selfobjects. This was related to mothers illness and death, and the loss of selfobject functions that she may have provided and the reactive feelings of being destined to do something great that immediately preceded her death. The emergence of archaic grandiosity could be understood as a defense against the impending loss, against the helplessness he felt as he watched his mothers condition deteriorate, against the demise of the preconscious wish in his dreams to rescue her in order to restore himself, and a retreat from the disappointment in his fathers inability to save the mother. Mr. S felt he needed to be God for himself. A vertical split was observed in his conscious fear of becoming a hamburger-flipping misfit in contrast to his feelings of being destined for great things. Healing these splits then became the underpinning for further psychological development. Mr. Ss experience contained classic mystical characteristics in the difficulty of articulating the experience; the new insight of a truth; transiency (the experience lasted about an hour); and passivity the experience came upon him. The experience may have served, initially, as a defense against a narcissistic injury and the potential fragmentation Mr. S experienced when his girlfriend made the observation of his self-centeredness. The exposure of his archaic grandiosity may have been threatened. The experience also functioned as a merger with a transcendently experienced, omnipotent and calm, idealized selfobject. This experience, and the return to it through less intense experiences of prayer and meditation for relief from anxiety, contained a schizoid quality in its avoidance of human intimacy. It may also have served as a creative adaptation through which Mr. S discovered a new selfobject and attempted to remobilize arrested development in the idealized sectors of his perso nality. The religious dimension of Mr. Ss life was not without its conflicts that expressed disturbances in the spheres of ambition and ideals. Mr. S reported having a great deal of resistance to praying and wondered why, since, There was no other feeling like it. During prayer, Mr. S observed that he had to become aware of himself as human, with difficulties and anxieties; that God was God, and he was not. On the other hand, it was during these times when Mr. S felt best about himself, when he was most real about himself. He felt okay, happy, joyful, and calm with an increased sense of self-esteem. Conclusion This chapter reviewed Kohuts concept of the idealizing selfobject need, its definitions and functions, and its developmental trajectories. The need to affiliate with perfection as a solution to the loss of ones own sense of perfection is especially relevant to a psychological understanding of mystical experience. Certain forms of mysticism function as a form of fuzzy idealism in which disappointment in the experience of human selfobjects is avoided by appealing to a vague sense of perfection. Union or merger dimensions were recognized as an aspect of mysticism, but one that does not automatically assume pathological meaning. The clinical vignette of Mr. S considered the adaptive functions of his religious experience in the consequent lessening of anxiety in his life, as well as how the experience served a protective function against the exposure of archaic grandiosity. A number of questions arise from these explorations. Does a developmental view necessarily have to imply that a merger experience is regressive in a pathological way? Postmodern perspectives challenge these linear models and the maturity morality implicit in them. Can psychological structure be accrued through experiences with a sacred other? Based on perception of the divine as empathic, are experiences of transmuting internalization possible (e.g., unanswered prayer as an optimal frustration)? Might God be viewed as a substitute selfobject created out of the absence of suitable selfobjects in ones environment (see Bacals notion of a fantasy self-object and A. Ornsteins concept of the curative fantasy)? How can the experience of self-transcendence from a self psychology perspective be understood? Are there reciprocal dimensions of influence between the spiritual experience and the therapeutic experience? How does the work in the transference affect ones spiritual experience and how might a spiritual experience affect the working through of a transference? What gender differences may be present in these experiences? Self psychology provides a helpful theoretical framework not only for a psychology of religion, but also for assisting the therapist/analyst in the clinical situation by suggesting a way to understand connections between selfobject needs, the transference, its genetic origins and developmental fate, and the relation of all this to the nature of a patients spiritual experience. Kohuts approach undeniably includes an empathic and therapeutic understanding of things spiritual and offers a deeper grasp of the role and function of this aspect of human experience. Unwittingly, he is very much in concert with that most famous psychologist of religion, William James who a century ago suggested that, To the medical mind these ecstasies signify nothing but suggested and imitated hypnoid states, on an intellectual basis of superstition, and a corporal one of degeneration and hysteria. Undoubtedly these pathological conditions have existed in many and possibly in all cases, but that tells us nothing about the value for knowledge of the consciousness which they induce. To pass a spiritual judgement upon these states, we must not content ourselves with superficial medical talk, but inquire into their fruits. (1902, p. 317) REFERENCES Armstrong, K. 1993. A history of God: the 4000 year quest of Judaism, Christianity, and Islam. New York: Alfred A. Knopf. Day, D. 1952. The long loneliness: An autobiography. San Francisco: Harper and Row, Publishers (1982). Delacroix, H. 1908. Etudes dhistoire et de psychologie du mysticisme. Les Grand mystiques chretiens. Paris: Felix Alcan. Ellwood, R. S. 1999. Mysticism and religion. Second edition. New York: Seven Bridges Press. Flinders, C.L. 1993. Enduring grace: Living portraits of seven women mystics. San Francisco: HarperSanFrancisco. Flournoy, T. 1903a. Les principesde la psychologie religieuse. Archives de psychologie, 2, 33-57. Freud, S. 1917E. Mourning and melancholia. In Freud: General psychological theory, pp. 164-179. New York: collier Books, 1963. ______. 1927. The future of an illusion. In The standard edition of the complete psychological works of Sigmund Freud (24 vols.). Vol. 21, 1961, pp. 1-56. Translated from the German under the general editorship of J. Strachey. London: Hogarth Press, 1953-1974. Goldberg, C. 1996. The privileged position of religion in the clinical dialogue. Clinical social work journal, 24, 125-136. Hood, R. 1975. The construction and preliminary validation of a measure of reported mystical experience of transcendence. Journal for the scientific study of religion, 12, 441-448. ______. 1977. Differential triggering of mystical experience as a function of self-actualization. Review of religious research, 18, 264-270. ______. 1978. Anticipatory set and setting: Stress incongruities as elicitors of mystical experience in solitary nature situations. Journal for the scientific study of religion, 17, 279-287. James, W. 1902. The varieties of religious experience. New York: Longmans Green. Jones, J. 1991. Contemporary psychoanalysis and religion: Transference and transcendence. New Haven: Yale University Press. Kohut, H. 1971. The analysis of the self: A systematic approach in psychoanalytic treatment of narcissistic personality disorders. New York: International Universities Press, Inc. ______. 1977. Restoration of the self. New York: International Universities Press, Inc. ______. 1978. The search for the self: Selected writings of Heniz Kohut: 1978-1981, Vols. I and II. Edited by Paul Ornstein. Madison, Connecticut: International Universities Press, Inc. ______. 1984. How does analysis cure? Chicago: University Press of Chicago. ______. 1987. The Kohut seminars on self psychology and psychotherapy with adolescents and young adults. Edited by Miriam Elson. New York: W.W. Norton and Co. Laski, M. 1961. Ecstasy: A study of some secular and religious experiences. London: Cresset Press. Leuba, J. 1925. The psychology of religious mysticism. New York: Harcourt Brace Jovanovich. Maslow, A.H. 1964. Religion, values, and peak experiences. Columbus: Ohio State University Press. ______. 1968. Toward a psychology of being. New York: Van Nostrand Reinhold Co. Meissner, W. 1984. Psychoanalysis and religious experience. New Haven: Yale University Press. Merton, T. 1948. The seven storey mountain. New York: Octagon books, 1978, second printing, 1983. ______. 1966. Comments on Prince and Savages Mystical states and the concept of religion. In the R. M. Bucke memorial society newsletter. Otto, R. 1917. The idea of the holy: An inquiry into the non-rational factor in the idea of the divine and its relation to the rational. Translated by J. W. Harvey. London: Oxford University Press, 1923. Rizzuto, A. 1979. Birth of the living God: A psychoanalytic study. Chicago: The University of Chicago Press. Rubin, J.B. Psychotherapy and Buddhism: Toward an integration. New York: Plenum. ______. 1997. Psychoanalysis is self-centered. In Soul on the couch: Spirituality, religion, and morality in contemporary psychoanalysis. Edited by C. Spezzano and G.J. Garguilo. Hillsdale, New Jersey: The Analytic Press, pp. 79-108. Stace, W. T. 1960. The teachings of the mystics. New York: New American Library. Ullman, C. 1989. The transformed self: The psychology of religious conversion. New York: Plenum. Underhill, E. 1911. Mysticism. London: Methuen and Co. Wolf, E. S. 1988. Treating the self: Elements of clinical self psychology. New York: John Wiley and Sons. Wulff, D.M. 1997. Psychology of religion: Classic and contemporary. Second Edition. New York: John Wiley and Sons. Inc. 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The New Yorker Research Paper Example | Topics and Well Written Essays - 1500 words

The New Yorker - Research Paper Example In 2010, the magazine employed sixteen fact checkers after sharp criticism concerning their fact checking process arose. In the following year, Adam Klasfeld in his article â€Å"Gawker Brought into New Yorker Fracas†, on the Courthouse News Service reported that the New Yorker had been sued by Peter Paul Biro for defamation on a July 2010 article. The magazine was unsuccessful in fighting for a dismissal of the case in 2012. Over the past two decades, the magazine has adopted the digital platform in its publishing and storage of material. Since the 1990s, the New Yorker published archived and the then current reports over the internet. In 2004, every cartoon printed since the inception of the magazine was published on compact discs. The magazine dà ©buted on Kindle and Nook in 2009 and went on to launch its iPad app the following year. The magazine was influential in the political scene in 2012 when it launched its online hub that centered on the coverage of the campaigns during the presidential election (New Yorker, web). This paper seeks to discuss the New Yorker’s move to go online and show why this decision is justified. The paper will also detail the application features and the benefits of this move to both the newspaper company and its audience. With technological developments, many users and organizations have favored the use of the internet for various basic functions such as communication, sales and advertising. As such, the use of smartphones and tablets has increasingly become a common occurrence among many people. These digital devices have user applications commonly referred to as â€Å"apps† that are designed to carry out a particular task. These programs are designed to run on the most common platform; android, Windows and iOS. Many businesses and organizations have adopted the use of these applications to interact with their target audience. The New Yorker is one such company (Jane, web). The magazine’s applications, known as the Goings