Buddhism and Taoism a Comparison of Beliefs, Theories,...

The belief in some higher presence, other than our own, has existed since man can recollect. Religion was established from this belief, and it can survive and flourish because of this belief. In Chinese history, Taoism and Buddhism are two great philosophical and religious traditions along with Confucianism. Taoism, originated in China around the sixth century BCE and Buddhism, came to China from India around the second century of the Common Era, Together have shaped Chinese life and thought for nearly twenty-five hundred years. One dominant concept in Taoism and Buddhism is the belief in some form of reincarnation. The idea that life does not end when one dies is an integral part of these religions and the culture of the Chinese people.†¦show more content†¦Buddhists believe both life and death is an illusion, and that believing in this illusion, or Maya, causes suffering; if we can detach ourselves from Maya, then we wont cling to life, nor have any fear of death. In the w ritings of The Tao Te Ching, Tao is described as having existed before heaven and earth. Tao is formless, stands alone without change and reaches everywhere without harm. The Taoist is told to use the light that is inside to revert to the natural clearness of sight. By divesting oneself of all external distractions and desires, only then can one achieve Tao. In ancient days a Taoist that had transcended birth and death, achieved Tao, was said to have cut the Thread of Life (Schipper, 1978). The soul, or spirit, is Taoism does not die at death. The soul is not reborn it migrates to another life. This process, the Taoist version of reincarnation, is repeated until Tao is achieved. The following translation from The Tao Te Ching best summarizes the theory behind Tao and how a Taoist can achieve Tao. The Great Way is very smooth, but the people love the by-paths . . . The wearing of gay embroidered robes, the carrying of sharp swords, fastidiousness in food and drink, superabundance of property and wealth: - this I call flaunting robbery; most assuredly it is not Tao . . . He who acts in accordance with Tao, becomes one with Tao . . . Being akin to Heaven, he possesses Tao. Possessed of Tao, he endures forever . . . BeingShow MoreRelatedTaoism Buddhism2406 Words   |  10 Pagespresent in you. You can use it anyway you want. br~Lao-tzu br brTaoism and Buddhism are the two great philosophical and religious traditions that originated in China. Taoism began the sixth century BCE. Buddhism came to China from India around the second century of the Common Era. These two religions have shaped Chinese life and thought for nearly twenty-five hundred years. One dominant concept in Taoism and Buddhism is the belief in some form of reincarnation. The idea that life does not end whenRead MoreChallenges Faced By The Multinational Organizations1396 Words   |  6 Pagesthe report selects the developing country-China and highlights the challenges that the multinational organiz ations can face if they are thinking of expanding in China. NEW TRENDS OF MULTINATIONALS IN CHINA Multinational organizations as per the comparison predominance which distinctive host nation in the skilled, strength of technical skills and in the infrastructure of scientific research, arranges the scientific research association in worldwide, it elevate different nations to exchange and collaborateRead MoreCultural Challenges That Influence Multinational Operations1773 Words   |  8 Pagesthe report selects the developing country-INDIA and highlights the challenges that the multinational organizations can face if they are thinking of expanding in INDIA. 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The main branches of ethics are meta-ethics, normative ethics, and applied ethics. Meta-ethics concerns the nature of ethical thought, comparison of various ethical systems, whether there are absolute ethical truths, and how such truths could beRead MoreComparative Study of Pakistan Chinese Cultures13385 Words   |  54 Pagestolerated so long as inappropriate speech or physical contact is avoided. But clearly, they do things differently and regulate male – female social we look back in time to other â€Å" cultures † than our own. we live, rules that regulate our everyday practices and activities without our thinking about In Saudi Arabia most men who are part of the extended Saudi families that rule the them or noticing them. Culture becomes visible when we travel between â€Å" cultures † and when Culture in this sense is the

School Profile Davenport University Essay - 1024 Words

School Profile: Davenport University Davenport University is a private , not-for-profit university that offers multiple locations through the state of Michigan. The main campus is located near the city of Grand Rapids, Michigan and offers students residence halls, athletic programs and student organizations. Davenport University also has an excellent online degree program. Davenport University was founded in 1866 and only offered a limited number of degrees. Today, Davenport University offers online and on-campus diplomas, Associate s, Bachelor s and Master s degrees. They also offer post-grad certification programs in business, technology and health care. There are around 13,000 enrolled students spread throughout the 11 campuses. The goal of Davenport University is to establish a reputation as a higher learning institution that offers quality programming and experiences. They are committed to improving teaching levels, preparing graduates for employment and transforming local communities. The university s official values include serving with quality, which means that nurture students and focus on continuous quality improvement, and trustworthiness, which means that they demonstrate loyalty and maintain confidentiality. They maintain accountability though soliciting and providing feedback and they promote creativity through encouraging students to share new ideas and participate in community programs. The average student age is 21 and over 60 percent of students areShow MoreRelatedSchool Profile : Crown College Essay1023 Words   |  5 PagesSchool Profile: Crown College Crown College started in 1916 as a humble educational institution that was focused on preparing spiritual students to serve and influence the country and world. Crown College is Christian-based, so the campus is alive with religious prayers, services, ministries and supportive program. 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Indian Cuisine Free Essays

string(43) " ingredients as they are freely available\." Indian Cuisine Think of India and one of the first things that come to mind is its diversity. A large populous country divided into many states; each with its own unique traditions and gastronomic fare. Indian cooking is one of the most popular cuisines across the globe. We will write a custom essay sample on Indian Cuisine or any similar topic only for you Order Now Not only is it popular among the large Indian diaspora but also among the mainstream population of North America and Europe. For the uninitiated, Indian food may seem foreign, scary, spicy and not for the faint of heart. This paper aims to explore many of the facets that make up Indian cuisine and hopefully allay any misconceptions or fears that may exist. The chapters are categorized under the following sections: 1. The Evolution of Indian Cooking 2. Geographical Variation 3. Dietary Customs in India 4. The Story of Spices 5. Curry: What is it? 6. Indian Dining Etiquette The Evolution Of Indian Cooking Indian cuisine derives from a 4000 year timeline. It has significantly evolved as a result of the various influences introduced into the country by many travelers and rulers. Despite this evolution, it has not lost its original identity, but rather became richer with the assimilation of theses varied influences. The following historical timeline (Bhattacharya, n. d. ) of how Indian gastronomy evolved will help shape our understanding and appreciation of this cooking style. 2000 BC and earlier. Most people believe that the origins of Indian history, and therefore the cuisine, dates back to Mohenjedaro and Harrapan civilizations. It is understood that the Ayurvedic tradition of cooking, which is a complete holistic approach to cooking, evolved at this point in time. In Vedic times, a normal diet consisted of fruit, vegetables, meat, grain, dairy products and honey. Over time, some segments of the population embraced vegetarianism due to the ancient Hindu philosophy of ahimsa. 1000 BC. At this point we see the first influx of outsiders into the country. The Mohenjodaro people are believed to have been pushed to southern India and the cuisine there is still largely vegetarian. The roots of Hinduism are shaped at this point along with the Vedas and the Mahabharata. The caste system is developed dividing eating habits broadly by caste. For example; the Brahmins were mostly vegetarians while the Kshatriyas were meat eaters. 400 BC: This period saw the development of Buddhism outside India which resulted in the migration of people as well as their food and dietary requirements. 1200 AD: This period saw several north Indian dynasties rule and became known as the Golden Age of Indian Art. There were several travelers who visited India and were responsible for the introduction of tea. However, from a culinary perspective there are still no significant external influences brought into the country. 1200-1800AD: During the reign of the Moghuls we see the emergence of Moglai cuisine. It’s this type of cooking that people now associate with India. The cooking style is characterized by the addition of several seasonings like saffron and nuts. The influx of European influences into parts of southern India, such as Kerala, resulted in the beginning of the Syrian Christian cuisine. 1800 – 1947 AD: The age of British colonial rule saw the start of the English love affair with Indian food. It was hardly a glorified period in Indian history, but the British loved the elaborate way of eating and adapted several of the food choices to their taste. They developed the curry as a simple spice to help them cook Indian meals. Geographical Variation The cuisines of India are as richly diverse and varied as its culture, ethnic makeup and geography. According to Sarakar (n. d. ), the common characteristic of all Indian cooking is the tremendous use and blending of a variety of wonderfully exotic spices. As a land that has experienced extensive immigration and intermingling over the centuries, India’s cuisine has benefited from numerous food influences. The diverse climate which ranges from tropical to alpine has also helped broaden the set of ingredients available for cooking. Northern India North Indian cuisine is distinguished by a proportionally high use of dairy products. The tawa, or griddle, is used extensively for baking flat breads like roti and paratha. A tandoor oven is also frequently used to cook main courses like chicken. Goat and lamb are favored ingredients of many northern Indian recipes. The samosa, a common appetizer on all Indian restaurant menus, has its roots in northern India. The staple food of most of north Indians are a variety of lentils, vegetables, and roti. Common north Indian foods such as kebabs and meat dishes originated with the Muslim incursions into the country. The influence of Europeans is also apparent with the creation of new dishes like chicken tikka masala which is actually a British invention during colonial times. Eastern India In the eastern part of India there is a large Oriental influence resulting from an influx of movement from Tibet and Nepal. All of these influences helped form the dietary customs in eastern India. Popular food is this region is a unique blend of vegetarian meals prepared in the traditional Chinese cooking style. Rice and fish are the staple foods because most of the towns and fishing villages are located on the coast. Southern India Southern Indian cuisine is distinguished by a greater emphasis on rice and the liberal use of coconut, coconut oil and curry leaves. Before Christianity came to India in the early 52 AD, Kerala was strictly vegetarian as regulated by Hinduism. However, after the visit of St. Thomas, Christianity quickly spread throughout Kerala and thus the diet evolved to also include meat. Western India The geography of the landscape and the culture of the people definitely influenced the region’s cuisine. Rajasthan and Gujarat have hot, dry climates so the relatively smaller varieties of vegetables available are preserved as pickles and chutneys. Culturally these states are largely Hindu and vegetarian. Peanuts and coconut are prominent ingredients as they are freely available. You read "Indian Cuisine" in category "Papers" Goa, with its lush green coastline, has an abundance of fresh fish and seafood. Local dishes like Vindaloo are testament to the fact that Goa was a Portuguese colony until the 1960s. This region probably has the most diverse styles of food in India. Food from the Rajasthan area is spicy and largely vegetarian but includes many meat dishes. Gujarat’s cuisine is know for its slightly sweet taste (at least a pinch of sugar is added to most dishes) and is traditionally entirely vegetarian. Dietary customs in India As you would expect from a country as large and diverse as India, there are a variety of different dietary customs. Religion is a significant contributing factor to the diets of Indians. Hinduism is the dominant religion in India making up about 80% of the population while Muslims, Sikhs, Christians and Buddhists make up a sizeable minority. Some religions impose dietary restrictions which prohibit the eating of beef or pork. The most commonly served dishes at Indian dinner parties and public functions tend to comprise of chicken, lamb or fish as this avoids any potential difficulties with restricted diets for meat eaters. Here is a general guide to the dietary customs of the three major religious groups in India: Hindus Most Hindus follow a balanced vegetarian diet. Some do eat meat occasionally but Hindus do not eat beef out of reverence for the cow as a sacred animal. Strict Hindus will also avoid garlic, onions and mushrooms. Mushrooms are thought to promote ignorance, whilst garlic and onions are thought to invoke passion. Muslims Muslims cannot eat pork, lard or any other porcine derivatives. Islam prohibits eating meat that is not slaughtered in the correct Islamic way. Muslims recite the name of God before and after eating, eat with the right hand and find it desirable to always eat in the company of others. Sikhs Sikhs do not believe in ritual killing and are instructed to avoid meat slaughtered in this way. Although in many aspects Sikhism is less prescriptive than some other religions, most Sikhs do not eat beef or pork. Many Sikhs are vegetarian and in observance of such a variety of dietary habits, all food served in Sikh places of worship is vegetarian. Sikhism is probably the only major organized religion which does not encourage fasting as it is viewed as having no spiritual benefit. The Story Of Spices Spices are the jewels of Indian cooking. Their flavors are meant to be savored and should not be overpowered by the burning sensation resulting from the liberal use of hot chilies. Parbhoo (1985) suggests that authentic Indian food should generally not be too hot and recommends that spices be used lavishly in the same way cheese or wine is used in French cuisine. Chilies in themselves have very little flavor but contribute to the dish by providing a sensation of heat which can be regulated to the cook’s preference. Spices have three traditional functions: medicinal, preservative and seasoning. Early Indian literature written in Sanskrit and dating back 3000 years to the Vedic period emphasizes the importance of spices for preserving food. The Ayurveda, an ancient Hindu treatise on medicine, places special emphasis on the medicinal properties of spices. A few of examples of commonly used spices and their additional medicinal benefits are listed below: |Name |Uses in cooking |Medicinal Benefit | |Chilies |Prime ingredient of masalas and provides the heat and |Used to neutralize poison and relieve hypothermia in cases of cholera. | |flavor. | | |Cinnamon |Used for aroma in meat, rice and pickles. Ground cinnamon |Has anti-inflammatory that can lessen joint and muscle pain. | | |used in sweet dishes. | | |Anis Seed |Used in savory dishes to provide flavor. |Used to aid digestion and act as a breath freshener. | |Fenugreek Seeds |Provides a bitter flavor in savory dishes. |Provides relief from coughs, asthma and rheumatism. |Cloves |Used for aromatic qualities in meat and rice dishes. Also |Used as a local anesthetic. | | |an essential ingredient in masalas. | | Curry: What is it? Curry is a generic description used throug hout European and American culture to describe a general variety of spiced dishes. The word curry is an anglicized version of the Tamil word kari. Several articles (Sarkar, n. d. ; Smith, 1998) suggest it is usually understood to mean gravy or sauce, rather than spices. Curry’s popularity in recent decades has spread outward from the Indian subcontinent to figure prominently in international cuisine. While many people think that curry is a particular spice, it is actually a mixture of spices commonly referred to as curry powder. This powder is versatile in both taste and flavor and varies widely depending on the region it comes from. Most people associate curry with a bright yellow color. This color is caused by the spice turmeric that is a common ingredient. However, not all curry powder mixtures contain turmeric and, in fact, curry powders can be as individual as the person making them. Some spices you might find in this mixture include chilies, cinnamon, cardamom, cumin, nutmeg, cloves, coriander, mace, fenugreek, sesame seeds, red pepper, black pepper, poppy seeds, tamarind and saffron. Oftentimes the curry powder mixture recipe is passed down from one generation to the next and is a safely guarded secret. Indian Dining Etiquette Though Indian cooking uses an extensive array of specialized utensils for various purposes, Indians traditionally do not use much cutlery for eating as many foods are best enjoyed when eating with the hand. It is a technique that is clean and easy when done correctly. Cook (2008) suggests the reason for using the hands is that it adds an additional element of enjoyment to the taste because it helps with blending the food. In many parts of India, when eating curry, the gravy must not be allowed to stain your finger only the fingertips. The left hand is not used and kept clean to facilitate the passing of dishes along the table. These variations are further compounded and increased by the diversity of the population India, leading to regional differences in the way people dine. In Janjira’s (2009) article on Indian Dining Etiquette, he explains that in North India it is common to be seated at a dining table to eat. While in south India, especially is Kerala, it is as common to see people sitting down and eating on banana leaves. The entire meal will be placed and served on banana leaves and eaten with the hand. The concept of courses at mealtime does not exist in India. Most Indian homes will serve the food all at once and then keep filling the dishes as dinner progresses. Everything cooked will be made available on the table with the exception of the dessert which will follow once most guests are done eating. While general etiquette rules might suggest that everything should be tried, it is more in theory than in practice and it is perfectly fine to skip something which might not suit your taste. Desserts on the other hand more often than not require the use of utensils. Unlike the western world where dessert may also be followed by coffee or liquor; the serving of the dessert would often indicate that dinner is almost over. Conclusion As evident in the above chapters, Indian cuisine has a long history of being influenced by the unique needs and tastes of its indigenous people, invaders and explorers. The food, cooking techniques and ingredients have evolved based on peoples’ religious needs or influenced by the availability of ingredients across India’s vast and varied landscape. But even after all this; Indian cuisine manages to retain its unique heritage and identity in a global gastronomic landscape that tends to be fickled and faddish. Indian food is enjoyed by commoners and royalty alike and it is hoped that this paper will enlighten the reader and allay any fears or misconceptions that may have previously prevented the sampling of Indian cooking. References Bhattacharya , R (n. d) History of Indian Cooking: A Historical Perspective on Indian Cooking. Retrieved November 25, 2009, from http://www. inmamaskitchen. com/Indian_Cooking/history_Indian_food_cooking. html Cook, S (2008). Indian Eating Etiquette. Retrieved September 28, 2009 from http://www. india-travel-suite101. com/article. cfm/eating_in_indian_style Curry. Retrieved October 15, 2009 from http://en. wikipedia. org/wiki/curry Indian Cuisine – Origins and Indian Culinary History. Retrieved November 10, 2009, from http://www. ndianfoodsco. com/Classes/CulinayHistory. htm Indian Cuisine. Retrieved October 25, 2009, from http://en. wikipedia. org/wiki/Indian_cuisine Janjira, M (2009). Indian Dining Etiquette. Retrieved September 22, 2009 from http://www. indianmusings. wordpress. com/2009/02/020indian-dining-etiquette Leong, K (n. d). The Health Benefits of Indian Food. Retrieved October 15, 2009 from http://www. associatedcontent. com/pop_print. shtml? content_ty pe=articlecontent_typeid=1829365 Parbhoo, R. (1985). Indian Coookery for South Africa. Cape Town, South Africa: Printpak Books. Purdue University Online Writing Lab (OWL) (September 30th 2008). APA Formatting and Style Guide. Retrieved November 17, 2009, from http://owl. english. purdue. edu/owl/resource/560/01/ Sarkar, P (n. d). The Cuisine Of East India: An Introduction to Eastern Indian Food. Retrieved September 29, 2009 from http://indianfood. about. com/old/thebasics/p/eastindia. htm Smith, D (1998). Definition and History of Curry. Retrieved September 24, 2009 from http://www. curryhouse. co. uk/faq/define. htm How to cite Indian Cuisine, Papers

Lord Of The Flies Civilization S Control free essay sample

Lord Of The Flies- Civilization S Control Over Man Essay, Research Paper Civilization s Control Over Man The Lord of the Flies shows that, in the absence of civilisation, people lose the sense of being civilized and the dark and barbarous side of themselves surfaces out. This happens to a group of childs stuck on an island. William Golding, the writer of the novel, expresses his sentiment on savageness, an act of inhuman treatment or force, in this book. He makes it rather clear that savageness is an indispensable character of adult male and that it exists in all of all, but civilisation keeps it under control. This has been shown in history legion times, some instances have shown the antonym ; that civilisation can non command them, or it can maintain them in control merely to an extent. We all have the capableness of savagery interior of us. Everyone has gotten in a physical battle before or hit his brother of sister, haven # 8217 ; t you? That is an act of force. So so, you are barbarous, and so am I, and everyone else in this universe, but civilisation keeps us under control but, merely to an extent. If it maintained entire control, one wouldn # 8217 ; t acquire in a battle without something awful go oning to him/her as a penalty. The universe would hold entire peace. But so, how could we hold peace without war? We merely wouldn # 8217 ; t cognize what it is. So, civilisation can t keep maximal control over us. Civilization does keep control, but merely to an extent. It can merely partially command you. One does what he/she wants depending on his/her beliefs, values, and ethical motives. Of class, civilisation does hold ordinances and effects for those who break them, and this is why it maintains control. One would be afraid to perpetrate a offense because he knows he/she might acquire caught and he ll/she ll travel to imprison or worse. But mundane or so on the intelligence, in newspapers, and other beginnings of information, we find studies about self-destructions, slayings, drug and intoxicant usage, and other offenses. This is why it merely maintains command to an extent. No 1 can halt it, non even the jurisprudence. The jurisprudence and civilisation merely command us merely to a certain grade. Towards the terminal of this book, a stone crushes Piggy, one of the chief characters, and breaks the conch, a symbol of civilisation of regulation and order. When he dies, the sense of a civilisation is lost because he is the symbol of ground and civilisation in the book and all that is gone. Piggy kept on reasoning that they are human and nil else. What are we? Humans? Or animate beings? Or barbarians? ( p. 40 ) . He wanted a civilisation to be established throughout their whole stay on the isl and, even while Roger threw stones all around him and so killed him. He was besides the lone 1 at the terminal who still wanted a civilisation. Ralph did desire one, but he kept on burying everything he wanted to state and Piggy ever reminding him. Before Roger killed him, he tried to remind them of how they needed a civilisation and how they acted doltishly and egotistically and how they should act more moderately. â€Å"Which is better- to be a battalion of painted Indians like you are, or to be reasonable like Ralph is? Which is better- to hold regulations and agree, or Hunt and kill? Which is better, jurisprudence and deliverance, or runing and interrupting things up? † ( p. 164 ) . He and Ralph did desire to get down the rudimentss of a civilisation but Jack wanted to run and they couldn’t accomplish anything with merely four people. Ralph, Piggy, Simon, and Samneric didn’t kill anyone or anything and there wasn’t any civilisation to state them non to . Simon died because Jack got so wrapped up in his hunting that anything he saw traveling and didn’t know what it was, he wanted to kill it. Peoples get killed irrespective of the factor whether there is civilisation or non. Peoples strap bombs to themselves or works one someplace and explode them in topographic points with elephantine crowds, killing and/or injuring a batch of people. Civilization does non wholly command these people. They are no afraid of the jurisprudence or they are certain that they will non acquire caught although most of them acquire caught finally. These people are non bound by civilisation. If civilisation keeps us under control and we all have the capableness of savageness to be in us, so how did civilization start in the first topographic point? If the people who started civilisation or its rudimentss were all barbarian, what could hold made them believe of it? They couldn # 8217 ; t start doing regulations because how could they obey them if we still don # 8217 ; T. I really think that Golding believes that civilisation maintains control over adult male up to a magnitude. All of the male childs show a mark of savageness except for a few. They all become barbarous all of a sudden, although when they got at that place they all felt that civilisation still surrounded them, stating them what to make and what non to make. After a piece, that sense or feeling of civilisation was non grasped any longer and most of the male childs turned into barbarians. Still, some of the male childs did hold that sense of civilisation, so that s why I think Golding might hold that sentiment as he shows it in the book. Civilization does keep control over adult male but merely up to a certain point. We all have capableness for savageness in us although some of us might non demo it.

Romeo Juliet How Does Shakespeare Engage Essay Example

Romeo Juliet: How Does Shakespeare Engage Essay She falls in love with Romeo and has her heart set on him as her husband; after meeting him once briefly. This shows she Is very easy led; she also believes anything she Is told. Juliet was only attending the party to see Paris: the man her parents had chosen to be her betrothed, but once she sees Romeo, Paris Just does not seem good enough. This is a tragedy play of Shakespearean as it describes a series of unfortunate events that lead to the deaths of the foes children, this is a way of keeping the audiences attention. The audience may come to wonder whether these Incidents were Just fate r the faults of the characters and If there could have been anyway their untimely death could have been avoided. I think these incidents were the faults of the characters. If Romeo had received the letter from the priest before killing himself, he would understand what was going on and would have waited for Juliet to awake. Shakespeare engages the audiences attention by changing the atmosphere of the scene a lot. The beginning Is cheerful and excited, but very busy. As everyone prepares for the party, the servants are busy rushing around making sure everything s in place. The atmosphere is then angry and violent as Table realizes it is Romeo disguised who has came to the party. Table thinks Romeo has come in spite and decides to kill him, Now by the stock and honor of my kin, to strike him dead and hold it not a sin, but Old Caplet tells him to be patient because he does not want such actions taking place In front of his guests. Straight after that, Roomers first encounter with Juliet takes place; making the atmosphere very loving and pleasant. We will write a custom essay sample on Romeo Juliet: How Does Shakespeare Engage specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on Romeo Juliet: How Does Shakespeare Engage specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on Romeo Juliet: How Does Shakespeare Engage specifically for you FOR ONLY $16.38 $13.9/page Hire Writer He quickly decides she is perfect and that he simply must have her. Juliet would not be used to this kind of treatment, being such a sheltered child; she quickly falls in love with Romeo. She is upset when she finds out his true identity, but decides it does not matter because she loves him. The structure of these changes keeps the audience on their toes, they never quite Know want Is going to napped next . One moment tenure expecting a nappy, yet Tort the most part, calm party; then they are lead to believe Romeo may be killed or hurt that very night. Afterwards everything is perfect; Romeo is happy he has found omen who he believes to be within reach of his expectations; he convinces Juliet that he is honorable and they fall in love. They then find out who the other is, and the atmosphere is gloomy again; leaving the audience wondering what comes next in this reallocates of emotion. The audience are more aware of the difference between characters in this scene. They are shown how volatile Tables temper is, how easily Romeo convinces himself he is in love and how calm and accepting Old Caplet is. This difference in attitudes shows the potentially fatal mix for what it is; a recipe for disaster. The audience are likely to see Romeo as the hero or victim of the story along with Juliet. Leaving Table known as traditional villain. The way old Caplet speaks to Table at the party shows the difference in the characters attitude; it also shows how wise a man old Caplet is and how much influence he has over his family. He speaks to Table calmly and cheerily at first; then when Table disagrees. Caplet tells him off in a demeaning manor. What, Goodman boy, I say he shall, go to! Am I the master here, or you? Go to! Youll not endure him? God shall mend my soul, youll make a mutiny among my guests! This shows Old Caplet to have more power in the family than Table does. This could either be because of Old Caplets age compared to Tables or be because they are inside Caplets mansion. He is the master of the house and therefore of anyone in it; including his own relatives, this would make the audience wonder how he would react if he knew about Romeo and Gullets love. Old Caplet uses this speech to show he is fair, but will be forceful if necessary. In reply to this Table says Patience reformer with willful choler, meeting makes my flesh tremble in their different greeting: I will with draw, but this intrusion shall, now seeming sweet, convert to bitterest gall, this shows that Table is not going to forget about tonights events and will act on his anger at a later time in the play. In Shakespearean theatre; there was very little space. A large room, crowded with party guests would somehow have to be an illusion. Shakespeare may have accomplished this by having painted backgrounds where there may have been painted figures dancing in the back drop. Creating the feeling of a large room, the atmosphere of a party also may have been created by one or two pairs of dancers waltzing behind the actors who are speaking. Music may also have been used to help add to the atmosphere of this. Also Shakespeare uses the actors dialogue to suggest things are happening, Old Caplet says Welcome gentlemen! Ladies that have their toes unplanned with corns will walk a bout with you, this suggests he was speaking to a large group of people. In conclusion this is a very crucial scene to the play, because it makes the recipe for disaster more obvious. This is the start of the chain; without this scene the others Toweling It could not nave taken place I . Nils Is Decease tens Is ten scene winner Romeo not only first meets Juliet but it is also when he is spotted by Table; which causes all the later drama because in killing Table, Romeo is banish from Verona. At the end of this scene the audience would be excited to see what happens next; but also worried and nervous as to what becomes of Romeo and Juliet. Does Table kill Romeo, like he says he will? Or does something else happen? The audioonce has to wait and see.

Assumption of Mary Essays

Assumption of Mary Essays Assumption of Mary Essay Assumption of Mary Essay Giving Voice to Our Values the thought experiment Fundamental premise of many Eastern philosophies and martial arts is to move with ones momentum and energy, rather than fight against them. The approach to voicing and acting on our values described in these pages a attempts to build on that same principle. Rather than taking a preaching stance wherein we might try to count- term temptations with all the moral reasons why we should behave ethically, or taking a persuasive stance wherein we might counter those same temptations with all the Para- tactical arguments for ethical behavior, the approach here is to take an enabling stance. We try to identify both the times when we already want to act in accordance with our highest moral values and also the reasons why we feel that way, and then we focus on building the iconic- dance and skills and the scripts that enable us to do so effectively and with the least amount of angst. Rather than pushing or pulling ourselves into values-based AC- Zion, we try to grease the skids that might carry us there. One way that we try to work with personal omen- Tums, rather than fight against it, is by framing our disc- 1 Copyrighted Material Giving Voice to Our Values cushion here as a thought experiment. We are invited to consider how we might voice and act on our values if we were going to do so. In this way, we sidestep all the pre- emotive arguments and rationalizations that pop up naturally, about how difficult or even impossible it may be to do so. We create a safe and enabling space, if you will, for experimentation and creative thinking. In the service of creating that safe space, we try to be explicit about as many of the working assumptions that underlie this approach to enabling values-based AC- Zion as possible. These assumptions are intended as the foundation for an exploratory rather than coercive stance. This explicit naming of our assumptions allows for a kind of informed consent at best, or at least for a Provo- signal consent as we embark upon this experiment. Even if we are not entirely certain that we accept all of the as- assumptions, this provisional consent provides room for us to act as if we did, and to see where they might take us, thereby freeing us up to create scripts and implemental- Zion plans for values-driven actions that we might never otherwise develop. Then when we are faced with the AC- tall excision to act on our values, we will at least have a well-developed strategy to consider. In this way, the De- fault of non-action, or of Just going along with the course of least resistance, will have a worthy counter position. So in the service of this informed or provisional consent, lets consider the starting assumptions for Give- inning Voice to Values. These are twelve assumptions, or give- Copyrighted Material Giving Voice to Our Values 3 ens, that form the story line behind this approach to values-driven action. Assumption One: I want to voice and act upon my values. As discussed in the Introduction, the fundamental as- assumption is that most of us want to find ways to voice and act on our values in the workplace, and to do so fee- get stuck on the idea that even if we want to act ethically, we assume that many others do not. Therefore we conclude that our efforts will be for naught and, whats more, that we will likely pay a price for trying. But why do we always focus on the folks who do not want to behave ethically? If we start instead from the premise that most of us would like to behave in accordance with our values, then it becomes less important whether everyone does so. Instead we only need Just enough folks to share this position; it becomes simply a matter of critical mass. It is a glass-half- empty or half-full kind of issue. By starting from the assumption that most folks do want to voice and act on their best values, we begin to create that very possibility, because we eliminate one of the conclusions that prevent us from Joining this group. (We are putting aside for a moment the question of Copyrighted Material 4 Giving Voice to Our Values which values we, or others, want to voice and act upon. That question is addressed in Chapter 2. Another objection to this first assumption may be the protestation: But I might not want to act on my highest values in all situations! However, Just because an idea may not always be true does not mean it is never true. For the purpose of this thought experiment, we suppose that there are many times when we would in- deed like to voice and act on our values, and by enabling that choice and learning to do so effectively, we are likely to expand the frequency of this choice. It becomes a gene- nine and even a realistic option for us. Assumption Two: I have voiced my values , at some points in my past. Even though research and our own experiences reveal many individual and organizational inhibitors, most Poe- pile have in fact chosen to voice and act on their values on some occasions. In conversations and interviews with managers at all levels of organizations and in the class- rooms where this approach has been discussed, we have yet to find anyone who cannot think of times both when they have and when they have not done so. Typically this realization leads to a conclusion that no one is truly teeth- cal. What if, as part of our thought experiment, we turned this around and concluded that no one is truly unethical? This conclusion can then be the foundation for building Copyrighted Material Giving Voice to Our Values 5 the muscle for more frequent and more effective values- driven actions. Assumption Three: I can voice my values more often and more effectively. We have the potential to expand our capacity, our effect- tipsiness, and our likelihood to voice and act on our vale- uses by acknowledging that we have such a choice, and by practicing what we would say and do if we made that choice. The working metaphor for the Giving Voice to Vale- uses approach to values conflicts is that of an individual learning a new hysterical skill or sport. Not being an tat- Leticia type myself, I did once take a class in self-defense a number of years ago. The course was called Model Mug- king, and the idea was that instead of simply learning the basic self-defense moves (fist to bridge of nose, heel to instep, knee to groin, and so on), we would also have the opportunity to experience the feel of a full-on blow did- erected at an instructor who was dressed in an entirely padded suit, like the Michelin Man. In this way, the stub- dents could practice delivering the various self-defensive moves full force, rather than simply alkali about what action was called for or miming the moves in the air without the in a support- Eve environment, we would have a chance to practice AP- Copyrighted Material 6 Giving Voice to Our Values plying them during a simulated full-speed attack as well, with the same padded instructor. The thinking and research behind this several-stage approach was that muscle memory is linked to both the experience of full-force contact as well as the heightened emotional state of the simulated engagement, and there- fore, even if our brains are frozen or reacting slowly, our bodies would remember how to respond if e encounter- tired that same emotional state again in an actual real- time situation. There are several interesting aspects to this AP- approach. Before engaging in the simulated attack, we first had to master the actual physical movements by breaking them down into their components and practicing them repeatedly, with full-force impact and with encourage- meet and feedback on our form. This is similar to the way a student of tennis or golf or any other sport might learn and practice the different strokes and positions and build the requisite muscle groups, as preparation or put- ting them together in actual play, or the way a musician practices playing or singing scales before attempting a complex musical composition. Switch,thepremiseisthatvalues-transcripts and actions are a competency that can be learned, and that it is learned by both breaking it down into its com- opponent parts and by practicing the application of those componentsscripts and action plansin cooperative and lower-stress situations. Both the cognitive aspects of the processanalyzing the arguments and creating fee- Copyrighted Material Giving Voice to Our Values 7 active scriptsas well as the experiential aspectsactually saying the words in concert with peers who stand in as prop- sees for eventual workplace colleaguesare essential. In this way, we build the muscle and the muscle memory so that the approach will come more naturally and skillfully when we encounter actual values conflicts in real time. Some might argue that this is simply an example of traditional role playing in the service of learning. On the contrary, although there is a value in the use of role playing, if we are immediately placed in a situation where we must ice our values in the face of an adversary who is primed to argue vehemently against our position, we may find ourselves unintentionally reinforcing those same anxieties and that same pessimism about our chances at success that we are trying to counter. For example, too often participants in a role play of a values conflict will demonstrate their political astuteness, their savvy, and their experience with the so- called real world of business by assuming a skeptical, if not cynical, stance, pointing out all the reasons why a defense of ethical values is not realistic or practical. Such ole plays tend to send the signal that values-based actions are naive, at best. However, if instead of adversarial role plays, we Cree- ate opportunities to practice our arguments in front of peers who assume the role of coaches, we can work co- operatively and constructively to simultaneously rein- force the best of our arguments, to revise the weakest of our arguments, and to experience the physical and memo- action act of voicing these arguments in public. Copyrighted Material 8 Giving Voice to Our Values unintended negative rein- forewomen of our own best intentions, they would be used only after we have first taken the time to craft and actually practice speaking our positions in a collaborator- dive context. Assumption Four: It is easier for me to voice my values in some contexts than others. Developing the muscle for voicing our values does not diminish the importance of selecting and developing or- generational cultures and policies and incentives that en- courage such choices. In fact, our effort to promote the development of such cultures, policies, and incentives is, in itself, an instance of voicing values. And the more such organizational enablers are in place, he more likely it is that individuals will choose to voice their values. It is a kind of virtuous circle. This is an important part of the puzzle, for there is much research that examines the impact for good or ill of organizational contexts that enable or disable dissent and that focus on narrowly defined versus broadly De- fined performance goals. We will discuss examples of this in subsequent chapters, but the important point here is to recognize that although the emphasis of the GO AP- approach is on the individual and his or her abilities and choices, the organization and its impact are not over- Copyrighted Material Giving Voice to Our Values 9 looked. Although GO is an individual strategy, individual- LULAS operate within organizations that can limit or en- hence the options available to address values conflicts. Focusing on organizational pressures and norms is, again, not a reason to avoid voicing our values but rather another opportunity to airframe our choices and act on our values, this time by actually addressing the organize- action context itself. As we will see, sometimes individual- alas can more effectively address values conflicts in the workplace by talking about what discourages ethical AC- Zion and engaging leagues in addressing those factors than by tackling the issue head-on. This becomes a kind of Jujitsu move, where colleagues are engaged in fixing the organization in such a fashion that, by the way, ad- dresses the values conflict itself. An example of this is when individuals focus on changing financial incentives and reporting systems that may not only enable, but also encourage, distortions in an organizations internal AU- dining. Looking for ways to fix the system in the service of more accurate planning and forecasting, along the way, addresses the distortions in reporting integrity. Assumption Five: I am more likely to voice my values if I have practiced how to respond to frequently encountered conflicts. There are certain frequently heard reasons and rational- actions for not voicing and acting on our values. But Copyrighted Material 10 Giving Voice to Our Values there are also possible responses or reframing that we can use to counter these reasons and rationalizations. If we familiarize ourselves with these responses in advance, we are more likely to be able to access them when needed and potentially shift a conversation or change a mind. This is especially true when we begin to see hat the types of reasons that we hearand even offer ourselvesfor not voicing our values tend to fall into a set of recognize- able and limited categories, and therefore the levers for responding to them, or entirely recasting them, are Simi- Larry recognizable and consequently learnable. Prior reflection on responses to values given decision situation. That is, if we be- come fluent in ways to address the defenses of less than ethical behaviors, we will find ourselves more easily and more automatically doing so. Rather than experiencing that deer-in-headlights feeling hen we confront values conflicts, our muscle memory can kick in and the memo- seasonality of the moment is reduced. I learned this lesson firsthand a number of years ago. While teaching at the Harvard Business School, I launched a research and course development project on Managing Diversity in the mid-sass. There was no other course on the subject at the school then, but I had both an intellectual as well as a personal interest in purr- suing this work. For a variety of reasons having to do with my own experiences and those of people I knew, I had always experienced significant discomfort when I Copyrighted Material Giving Voice to Our Values 11 witnessed unfairness or undeserved bias toward school or professional colleagues. Rather than anger toward the offender, however, I would tend to feel guilty and angry at myself for not being confident enough or skillful enough to counter the situation. At some level, I believe I felt that the experience of researching, constructing, and teaching a course on diversity might enable me to learn how to handle such situations myself, even as I was try- inning to teach others. Although teaching the course was a very positive experience for me, at the end of the two years I felt that, sadly, I as no closer to that elusive sense of bulletproof confidence and skill that I believed I needed to be able to speak up when I witnessed unfairness in my professional life. I moved on to other projects. Less than a year later, however, while working as a consultant, I was led to areas- sees the impact of the diversity research and teaching I had done. Two situations in particular caught me up short. In the first instance, my team was presenting a new piece of work to a potential client. The representative from the clients firm was making small talk at the start of our meeting, and he engaged to make several Joking but disparaging comments based on ethnic and class stereotypes. Although the comments were not specific- calla directed at me or any of my team memberswho were racially diverse and included my boss as well as seven- real more Junior managersI was concerned about the tone that we set for our ongoing working relationship. I Copyrighted Material 12 Giving Voice to Our Values didnt really think about it but I Just heard myself sue- getting, with calm but pointed good humor, that perhaps we should turn to topics about which we all were more informed. There was a palpable sense of relief among my colleagues, especially the more Junior ones, and the CLC- .NET, unfounded, good-naturally turned to a more AP- appropriate topic. I was relieved, both because I did not want to lose the client but also because I did not want to bond with him on the basis of discriminatory humor. In the second instance, I recognized that the senior member of my consulting team had made some incorrect and negative assumptions about the writing ability of the sole African-American Junior member of our group. I dont believe this manager was intentionally biased, but his unconscious conclusion was barring the Junior cool- league from a plum assignment. I found myself in a car with this senior manager, and when the subject came up, I simply explained how impressed I was with the result, the Junior consultant received an attractive writing project, and I had the opportunity to work closely with him and benefit personally and profess- signally from the association. I mention these two examples neither because I be- live I handled them flawlessly nor to argue that I always counter bias when I see it. I still struggle tit my desire to avoid conflict and with a certain natural reticence. However, I did manage to shift the behaviors and IM- pacts on my peers in these two situations (not that I have Copyrighted Material Giving Voice to Our Values 13 any illusions that I actually changed the attitudes of the client in the first example). And I did so with a mini- mum of stress and hand-wringing on my own part. In fact, in both instances, I heard myself making comments that I would never have made prior to my diversity course. In fact, in the past, I would have felt horrible about both situations but would have likely remained tongue-tied. I have concluded that the experience of researching and talking about the many ways that discrimination and bias can occur in professional contexts, and especially the identification of the many arguments against this type of bias and the many ways of responding to these situations, had had a profound impact on me. Not only had I seen how common such situations are, but I had also Para- diced, unwittingly, all the ways that one might respond. I was not shaken or put off my game when the circus- stances arose. I was able to react calmly, thereby without signaling to my audiences that this was a difficult situ- action or that they were somehow bad people. The re- sponges were fact-based, good-natured, and appropriate to the context. Had I been taken off guard or less pre- pared, I would likely have telegraphed more stress, memo- Zion, and blame. But the funny part was, I had not known that I was so prepared until I was in these situations! So I revisited my assessment of the value of my research and discussions of diversity. I believe it was more effect- dive than I had recognized. It was, in fact, a kind of pre- scripting. Copyrighted Material 14 Giving Voice to Our Values Assumption Six: My example is powerful. Just as we ourselves would like to be able to voice and act on our values, we can assume that many of our colleagues would as well. If we can demonstrate credible responses to frequently heard reasons for not voicing and acting on our values, we may encourage and empower others to Join us. An undergraduate business student I interviewed was working in a plum internship doing research for a consulting firm. When her boss told her to lie about who she was to gain intelligence from a competitor, she ex- planned that she didnt want to do so but that she would work to gather comparable information in other ways. Her boss, unconvinced by her ethical arguments, never- toeless indulged her alternative plan, and through hard work, the intern was able to generate a credible report without misrepresenting herself. It might be argued that she had had a very limited impact on the firm; after all, her boss was not likely to change his behavior going for- ward. However, the intern reported that later she was surprised and pleased to see that other interns began coming to her, asking how she managed to complete her task without deception because they, too, wanted to take that road. Whether the organization was changed example. Additionally, rather than walking away from this internship with only a sense of distill- sentiment at what she had learned about how this rep- Copyrighted Giving Voice to Our Values 15 table firm did business, she gained a sense of efficacy and greater confidence in her own options. In fact, she was offered an ongoing position with the firm. Assumption Seven: Although mastering and delivering responses to frequently heard rationalizations can empower others who share my views to act, I cannot assume I know who those folks will be. The responses we develop and practice to frequently eared reasons and rationalizations for unethical behave- IRS are intended to strengthen our own confidence in voicing and acting on our values. Additionally, this Para- twice can influence others who share our values conflict but are unable to find a way to explain their reluctance. However, we cannot assume we know who feels the con- flick and who does not simply by observing their behave- ROR because, as we have already acknowledged, we all have chosen to suppress these felt conflicts at some points in our past. Thus, in the example above, the business student intern might eve thought she had failed if her goal had been only to change her bosss behavior. However, Unix- affectedly and without her conscious intention, her be- having was noticed by some of her peers and they were influenced by her. This is important because often we can become discouraged from trying to voice our values 16 Giving Voice to Our Values because we are not certain of our ability to influence our intended audience. The thing is, we will experience more satisfaction from our efforts to voice our values if we re- main open to the possibility of unintended positive IM- pacts. This is not to say hat we do not design our scripts and action plans with a careful eye to having a hoped-for impact on a particular audience; rather it is simply to acknowledge and value the additional or alternative POS- dive impacts we may have. The only real and ultimate control we have is over ourselves, which leads us directly to the importance of the next assumption. Assumption Eight: The better I know myself, the more I can prepare to play to my strengths and, when necessary, protect myself from my weaknesses. The greater our self-knowledge, the more likely we are to be able to anticipate and manage our responses to values conflicts. Prior reflection on our own personalities and behavioral tendencies under pressure enables us to play to our strengths: that is, to frame the challenge we face in such a way that it draws on the skills and arguments with which we feel most adept and confident. Rather than AC- accepting the challenge as it is put before us, we can take an active role in reshaping it. This kind of self-assessment is not your typical values- Giving Voice to Our Values 17 clarification process. It is not about figuring out what is important to us; the Giving Voice to Values approach starts from the moment our values kick in. Instead this self- assessment is based on the observation that people who do act on their values often have found ways to describe the situation that give them power rather than ways as a prepare- Zion and trigger to consciously put mechanisms in place to protect us from our own weaknesses. However, re- search tells us that often these mechanisms need to go beyond mere self-knowledge and become external tools (incentives, deterrents, automatic review processes, transparency requirements, practicalities networks of sounding boards, et cetera). Our own internal awareness of our biases and tendencies is important but not enough to prevent us from falling ere to them: we need to go beyond awareness to active preparation for values- based decision making, a preparation that includes the script- inning and action planning that GO encourages. Assumption Nine: I am not alone. When we encounter values conflicts in the workplace, often we feel isolated and personally at risk. We may assume that our peers will not share our concern, or that to raise the issue will polarize our colleagues or expose us to greater pressure and vulnerability. This may actually be true. How- Copyrighted Material 18 Giving Voice to Our Values ever, interviews with individuals who have voiced their vale- uses in such situations veal that, in most cases, they did find and rely upon some form of external support system. The challenge is to identify whom to speak with and for which purposes. There are many different sources of support, both inside and outside organizations, and there are many ways of gathering support, some more direct than others. We can utilize our personal support networks (family, friends outside the organization) as sounding boards; we can reach out to our colleagues in the firm to build a coalition of allies or to gather sup- porting information; and we can engage in strategic use of the managerial hierarchy. However, we must consider carefully which approach is most appropriate in a par- testicular situation, keeping in mind the implications not only for ourselves and the challenge we face, but also for the individuals we engage. The examples discussed here show different ways that individuals countered the ten- Denny to feel isolated. Assumption Ten: Although I may not always succeed, voicing and acting on my values is worth doing. When pursuing our values, Just as with any other man- serial action, we do not always succeed at what we set out to achieve, et that does not necessarily prevent us and others from taking action. There are no guarantees or Copyrighted Material Giving Voice to Our Values 19 reckless action plans, around voicing values or anything else, and GO does not claim that there are. Rather than backing off from our values because we cant muster the words or the strategies in the moment, and rather than rashly voicing values in ways that belie the management sophistication and interpersonal insight we would exhibit in a less charged situation, GO is about providing the pop- opportunity to hone and reactive our approach, such that we feel greater confidence and can behave more skillfully. In this way, the goal is to increase the likelihood of success. Additionally, we are more likely to voice our values if we have decided that the costs of not doing so, and the benefits of trying, are important enough to us that we would pursue them even though we cannot be certain of success in advance. In order to get to this place of clarity, we need to spend some serious time thinking about our own identity, our personal and professional purpose, and our definition of success and failure. We will fleet clear-eyed upon the risks associated with voicing our values, so that we can be prepared to handle the possible implications. Assumption Eleven: Voicing my values leads to better decisions. It is often difficult to be certain that a specific course of action is right or wrong, but we are more likely to Copyrighted Material 20 Giving Voice to Our Values come to the best decision if we feel empowered to voice our concerns about values conflicts and discuss them with others. In fact, one of the most common objections to the idea of voicing and acting on our values is the con- CERN that we may be wrong, hat our values might spring from a place of self-righteousness or incomplete under- standing. And of course, this is a valid concern. Unfortunately, too often this concern serves to is- lance us, preventing us from sharing our perspectives be- cause we assume that they are not valid. If, however, we learn to examine our values-based position in depth and from multiple perspectives, as the GO approach out- lines, we not only will become more adept at presenting our values-based position, but we will also be testing it against the views of others and supporting it with the necessary information. Our own position will become richer. In addition, even if in the end we conclude that our going-in position was incorrect, the process of analyzing and sharing our concerns can improve our organize- action decision-making process. In fact, one of the less- sons shared by the individuals interviewed for GO is that decisions are often improved if we do not assume that managerial directives are final and unquestionable, but rather view them as simply opening hypotheses. Take- inning this view can also help us to present our views with the calm confidence that comes room the belief that we are adding value by doing so. Copyrighted Material Giving Voice to Our Values 21 Assumption Twelve: The more I believe its possible to voice and act on my values, the more likely I will be to do so. We are more likely to voice and act on our values when we believe it is possible to do so, and to do so effectively. If we pay attention to positive examples of such voice and action and spend time developing support Mecca- minims and practicing the development and delivery of responses to frequently heard reasons and rationalize- actions for unethical actions, we can expand our sense of whats possibleanother virtuous circle. On the other hand, if we focus most of our time and attention identifying and bemoaning all the ways in which we are discouraged from voicing our values, we will be reinforcing that process. This is not only common sense; increasingly it is a phenomenon supported by re- search in the fields of positive psychology as well as the cognitive neuroscience. L In fact, the GO approach described in these pages is more than a set of insights and tools that we can learn to apply; the very act of reading and reflecting upon all the ways that looks have voiced and can act on their vale- uses can change the way we experience reality. That is, rather than proving that we can act on our values, we are simply making it true. And we do this by reframing the question from whether to voice our values to how can we voice our values? Copyrighted Material 22 Giving Voice to Our Values Having now familiarized ourselves with the work- inning assumptions behind the GO thought experiment, it becomes important to ask: What are our reactions to these informed, or at least a Provo- signal, consent to the GO project, then it becomes IM- orator not only to name and define these underlying assumptions, but also to reflect on both our resonances with them as well as our reservations or objections to them. We might consider: A

St. Padre Pio Research Paper Example | Topics and Well Written Essays - 1000 words - 1

St. Padre Pio - Research Paper Example When Padre Pio reached the age of 15, he was admitted into the Capuchin Order and took the name of Pio, celebrating Saint Pius. While Pio was recognized to be a pious and highly spiritual being, he had frequent trouble continuing his studies because of his suffering health. Doctors were unable to properly diagnose the illness, yet Pio was often suffering from prolonged periods of ill health and a fear of a premature death. He was given the title of priest in the year 1910, but was made to stay at home to either improve upon his health or go to his deathbed. He then returned to the friary to begin his charitable works and his spiritual mission (Ruffin, pg 16-19). On an occasion when Pio was lost in prayer in front of the crucifix, he was blessed with a vision. Pio claimed that an unknown person had appeared in front of his eyes and the person’s hands, feet, and the sides of his body were all pouring blood. As soon as the image vanished, Pio noticed that his own hands, feet, and the side of his body were pouring blood. This was known as Pio’s visible Stigmata, which was the cause for his initial popularity amongst the Christian community and the reason that people began to come to the Saint for cures to their problems and illnesses. Pio bore the marks of the Stigmata for 50 years of his life. The Stigmata represents the wounds and bearings of Christ upon crucifixion and are a Holy mark and symbol of suffering, which was also borne by St. Francis before Pio. The blood pouring from the wounds was said to have an odor like perfume and flowers which is also known as the â€Å"odor of sanctity†. Pio’s wounds only closed a few hours before his death (Thomas, pg 43-45). During his life, Pio was said to have suffered from multiple illnesses and was constantly suffering from ill health. Amongst some of the illnesses he suffered was typhoid fever, constant vomiting, loss of sleep, and migraine attacks.