The Structure of Wholeness Using a part-whole-calculus the vague concept of wholeness is rendered precisely as the structure of an atomic boolean lattice. The so-defined prototypical structure of wholeness has the status of a category, since every element of our experience may be considered as an intended application of it. This will be illustrated using examples from different ontological spheres. The hypothetical and therefore fallible character of the structure is shown in its inadequacy in
The Failure to Create Wholeness from Gnomon in The Dead There is little doubt in anyone's mind that Gabriel's speech in "The Dead" is a failure. It is harder to understand what exactly he was trying to accomplish. The almost archaic style contradicts the lighthearted content, and what we are left with is a rambling oration which seems to produce nothing. Reading through the speech, one can not help but be struck by its wondrously odd and seemingly antiquated phraseology: [Let us] still
Healing into Wholeness: Individuals Transformed into a Collective Heroic Being in Derek Walcott's Omeros "No man is an Island, entire of himself; every man is a piece of the Continent, a part of the Main." Individual heroic deeds and characteristics are the seeds upon which a culture's values are based and these define a culture while also defining each individual's identity. Ancient and modern epics define heroic behavior through mostly male heroic figures, but female characters share an equally
word"(Masunaga 36). This is the mind of one who seeks the Way. In A Primer of Soto[JS1] Zen Dogen explains the Way of the Buddha and stresses the importance of "sitting in meditation" or zazen as a means of reaching the manifestation of wholeness. The manifestation of wholeness is a state in which one abandons both mind and body and empties oneself of ignorance, delusions, and dualistic modes of thinking. One who is free from dualistic modes of being enters a world in which both subject and object exist
In such a view, the reintegration of fractured family and society that takes place in this play is at the same time a reintegration of the divided and conflicted self into health and wholeness. In Georgia Shakespeare Festival' s The Tempest, the circle on the stage floor, the Shakespearean sign of wholeness, is the Jungian symbol of the "Quaternity of the Mandala,"a square-within-a-circle that was a symbol of the resolution of opposites and a sign of the transformation of both individual
showing that our understanding and performance derive from our emotional and evaluative commitments, he challenges the cultural commonplace which construes "subjective" states as distortions of "objective" reality. In so doing, he asserts that "wholeness" or sanity may be achieved only through "passionate caring," and an awareness and acceptance of how our emotions and values shape our experiences. Further, he shows that technology, a manifestation of our values, may be controlled only through emotional
stories that help people gain a glimpse of hope in the midst of suffering. Metaphors have been used for centuries to link Christians to positive directions in life. God from the very beginning uses identifying through biblical stories to heal, provide wholeness, and liberation for the sake of others. God provides four major functions to act in our lives: to unfold, link, thicken, and twist to arrive at the final outcome of our purpose in life. In examining the Pastoral Care shared through God’s four major
A Psychoanalytic Approach to Faulkner's The Sound and the Fury In Faulkner's work, The Sound and the Fury, Caddy is never given an interior monologue of her own; she is seen only through the gaze of her brothers, and even then only in retreat, standing in doorways, running, vanishing, forever elusive, forever just out of reach. Caddy seems, then, to be simultaneously absent and present; with her, Faulkner evokes an absent presence, or the absent center of the novel, as André Bleikasten and
agency could be relied upon to ameliorate his condition, man must turn himself to make whatever he can of his life" (235), thus helping himself. This idea of self-help brought Victorians in search of mens sana in corpore sano, or total health or wholeness, in which "they adopted the well-knit body as their model for spiritual health, the harmony of the self with external principles of growth and order" (Anderson). Through this model, they attempted to identify their purest and most desirable form
considered a psychological drama. Robert B. Heilman in “The Role We Give Shakespeare” explores some of the psychological aspects of the play and concludes that it is psychologically “whole”: One of the defenders of the Shakespearean wholeness against the tendency to mistake parts for the whole, Leone Vivante, alludes particularly to the practice of modern psychology in letting some part seize preeminence. In Shakespeare, Vivante argues, “consciousness” is complete, final, self-evident
birth, life and death. Some people believe in the combination of birth, death and rebirth (meaning life after death), and in the Christian faith tradition, the number three, symbolized by the Trinity (Creator, Redeemer, Sustainer), has come to mean wholeness. Looking at sections from, the poem "The Epic" and the book Idylls of the King, specifically, "The Passing of Arthur," we discover that there is a surprising amount of Trinitarian symbolism found in Tennyson's works. Three times Arthur has to ask
being vs. becoming state. Soul Interest Class Virtue Reason Knowledge Philosophers Wisdom Spirit Honor Warriors Courage Desire Pleasures Commoners Temperance From this desire for wholeness comes the famous Platonic theory of ideas. The world about us is imperfect. It is constantly coming into being and going out of being. It seems impossible that anything, which really is, should be part of such a world. When we look at a beautiful
the book and by Clifford Geertz, I found little error and would like to expand on my opinion on their definitions. The book defined religion, if I remember correctly as, any person's reliance upon a pivotal value was that person finds essential wholeness as an individual and as a person-in-community." Well, I broke the definition down into similar terms to appreciate its meaning. I interpreted this definition as someone's dependence on an essential value where that person finds it necessary for
The story “The Darling” by Anton Chekhov, illustrates a woman that is lonely, insecure, and lacking wholeness of oneself without a man in her life. This woman, Olenka, nicknamed “Darling” is compassionate, gentle and sentimental. Olenka is portrayed for being conventional, a woman who is reliant, diligent, and idea less. Although, this story portrays that this woman, known as the Darling needs some sort of male to be emotionally dependant upon, it is as if she is a black widow, she is able to win
prominent works which express a relationship between the individual and nature are undoubtedly Walden by Henry David Thoreau and the essays written by Ralph Waldo Emerson, specifically Nature and The American Scholar. In each of these works, an idea of wholeness, "oneness," with nature is expressed. Thoreau and Emerson both believe that man, in order to live a full, happy life, must live in harmony with nature. Both writers share several ideas as to how this oneness with nature can be achieved, and its significance
Frankenstein, wrap their stories around two men whose mental and physical actions parallel one another. Both stories deal with characters, who strive to be the übermensch in their world. In Faust, the striving fellow, Faust, seeks physical and mental wholeness in knowledge and disaster in lust. In Frankenstein, Victor Frankenstein struggles for control over one aspect of nature and disastrously, through the monster, nature controls him to a much greater degree. Many powers are much too mighty for mortal
If I was to lead a group discussion on important bioethics topics, I would focus the discussion on the concepts of economy, health as wholeness, and the environment’s importance. My peers should be informed on autonomy, health as wholeness, and the environment because we need to be aware of our individual rights and responsibilities as well as our role as part of a greater whole. To begin the group discussion, I would have everybody read “Respect for Autonomy” by Beauchamp and Childress. In their
The Hidden Wholeness “The Hidden Wholeness” is the idea that in everything there is unity and integrity a fire burning in each and everything that connects things, all sorts of different and mysterious things. Palmer believes that having polarities and paradox’s is necessary. When you look at a polarity or a paradox there is a neglected pole or side, and we are trained to neglect one side. We are trained to listen to only one side instead of with both ears. He believes that this is because we
"traditional" hero, but a fragmentation between the two paired major characters, which is characteristic of Euripides' work (Arrowsmith 356). Jason and Medea, the initial lovers of the play, were antagonists by the play's end. Euripides sought to take the wholeness of the old "hero" and represent him divisively, thus diffused over several characters. Since Euripides chooses that his characters represent ideas, the paired antagonist Jason and Medea both represent the warlike modes of a divided c...
article with one of the truest statements ever saying, “The power of the Church is not a parade of flawless people, but of a flawless Christ who embraces our flaws. The Church is not made up of the whole people, rather of the broken people who find wholeness in a Christ who was broken for us.” I also really like that the authors give us reasons why unresolved sin damages us to the core. I like books that are practical and applicable and this book is definitely both. I will always remember the two room