Winston’s argument used all repetition and pathos whereas O’Briens argument contained a wide variety of strategies and appeals. Although O’Brien used more fallacies, he still had the more effective argument because he had more concrete details to back his argument up. I believe that truth and reality lie in our past individual memories, just as Winston was trying to argue. Both used different rhetorical strategies and appeals in order to convey their own beliefs about truth and
The Epic of Gilgamesh and the Hebrew Bible both arose from a strong oral tradition during the same time and area. I argue that The Epic of Gilgamesh, particularly the flood scene, heavily influenced the story of Noah’s ark in the Hebrew Bible. While the exact origins of these stories may never be known, it can be assumed that they arose from the same source. The texts themselves, their origin stories, and physical historical evidence will all be analyzed. Furthermore, the writings and findings of prominent scholars will be used to support my arguments.
Matthew begins with “The Genealogy of Jesus”. Similarly Luke’s Gospel contains Jesus’ Genealogy as well. But, unlike Matthew, Luke includes the genealogy in the third chapter of Luke’s Gospel. The Genealogy is perhaps more important to Matthew because it serves as evidence of who Jesus is and why he would be significant. The genealogy is specifically placed before any of the miracle events.
Unfortunately the size more than the scope of this topic limited the use of theories and Conceptual Analysis as used for example by Mieke Bal (Bal, 2009) will not be used in this research. This research will also not cover any theories related to education, audience or participation. Even though education and audience are important aspects of museums, the focus of this research would be too broad to include these features as well. Therefore, the knowledge transfer theory by Eileen Hooper-Greenhill will not be used as well but is certainly a point of interest for further research as some museum professionals of Islamic art are working with this theory (Weber, A Concert of Things: Thoughts on Objects of Islamic Art in the Museum Context, 2012a, p.
I am aware of the gospels that we have which are Mark, Matthew, John, and Luke, but just like the manner of how God reveals himself in other religions outside Christianity, the other divisions of the gospels came across as a another shocker for me. Although I am aware of the Gnostic Gospel of Mary Magdalene, but that is merely because of the film The Da Vinci Code, and I did not really know the entire extent of the Gnostic Gospels, which further escalated my curiosity for this topic. Anyhow, I believe by having these kind of divisions for the Gospel is good, because it helps people know and understand the truth about our faith. The way I see it, if the Gnostic Gospels were not classified as it is then there would be disunity and confusion around us in our religion. If it were not for the Canonical Gospels, the official gospels of the bible as they were written out of devotional and evangelical purpose, no one would be then certain of what our faith is really about and who Jesus Christ truly is to us.
Indeed, it is true that this book is based on a true account, but Capote’s descriptions seem too detailed to be true. How is he fully confident to include conversations between Nancy and Kenyon Clutter when he never met them? How is it possible that Capote knows that Perry and Dick’s confessions are true? To conclude that his book is nonfiction lacks plausible evidences. Even though, books need to contain factual evidences for the writing to be nonfiction, but Capote’s writing style is too detailed to be accurate.
While his approach to ethnography provides the reader with a coherent narrative, it neglects to show how the information was gathered or an evaluation of the reliability of the sources. As readers, we must be skeptical of the storyteller’s motives for, as in the nature of storytelling, information is manipulated to convey a certain meaning to the reader; to trust a writer to communicate objectively is dangerous as with explication important information can
That won't make you see higher or further or differently. You want a flat story. An immobile story. You want dry, yeastless factuality” (Chapter 99). In addition, the occurrences that happened in this version of Pi’s story make it very difficult for Mr. Okamoto and Mr. Chiba to believe.
Landes, George M. “The Kerygma of the Book of Jonah: The Contextual Interpretation of the Jonah Psalm.” Interpretation, 21 no.1 (January 1967): 3-31 Scholars have debated on whether the Jonah psalm in Jonah 2:2-9 was originally a part of the book or a later insertion. George Landes in The Kerygma of the Book of Jonah: The Contextual Interpretation of the Jonah Psalm argues persuasively that the psalm fits contextually into the prose narrative and therefore is a feasible part of the original work, and not inevitably an interpolation from a later editor. He explains that we have no textual evidence that the book “ever circulated without the psalm” (10), though he admits that the earliest known text (from the late third century B.C.) still permits sufficient time for interpolation to occur. He then brings to our attention the unifying function of the psalm: that it includes two prayers, rather than one, allows it not only to “describe Jonah's anguish after having been cast into the sea” and his “plea for deliverance” but also his “grateful praise for a past deliverance” (15).
However, despite the frequency with which they were paired, scholars have tended to ignore these connections, for there is an unwritten assumption that the so called white Highlanders could not possibly have been paired, in any serious way, with dark Indians of the subcontinent. Yet it is increasingly clear that such conceptual binaries are inadequate to understand the ideologies and institutions of imperial social formations. This thesis undertakes above all, to demonstrate that the historically specific context in which martial race ideology became dominant was neither a metropolitan nor an imperial matter but one that transcended both. I argue that understanding martial race ideology requires an approach that goes beyond national history, that seeks to complicate divisions between home and empire, and between European self and foreign other. For the racial and gendered conceptions that underlined the ideology of martial races, were framed and produced in relation to conditions in Britain, India and even outside the Empire altogether.
St. Bernard did not forewarn Afonso of an invasion by Crusaders. Furthermore, he states, the letters is cryptic and imprecise, as it does not show any evidence of St. Bernard’s intentions towards an invasion of Lisbon or his intentions of sending a second crusade to aid Afonso extract Muslim invaders from
As an approach to arrange Faysal both religiously and politically, Jackson makes various contentions. In the first place, he calls attention to that sin was not generally "synonymous with unfaithfulness or abandonment" in traditional Islam on the grounds that researchers separated in the middle of formal and material sin; it therefore hinted "a few classifications of religious aberrance," including kufr. For al-Ghazali, kufr is "absolutely a matter of dismissing the honesty of the Prophet Muhammad [pbuh]. Past this, it uncovers, all by itself, practically nothing around a man 's ethical or religious constitution." Thus, "a kafir (qua kafir) is neither unethical, skeptical, nor absolved from accepting acknowledgment—in this world—for the great
As a way to situate Faysal both theologically and politically, Jackson makes a number of arguments. First, he points out that heresy was not always “synonymous with infidelity or apostasy” in classical Islam because scholars differentiated between formal and material heresy; it thus connoted “several categories of theological deviance,” including kufr. For al-Ghazali, kufr is “purely a matter of rejecting the truthfulness of the Prophet Muhammad [pbuh]. Beyond this, it reveals, in and of itself, virtually nothing about a person’s moral or religious constitution.” Thus, “a kafir (qua kafir) is neither immoral, irreligious, nor exempt from receiving recognition—in this world—for the good he or she commits” (which is why, says Jackson, to use
Walton explained that God may be the same, but we are not or the world as a whole is not the same. We are often faced with challenges, like technology or moral matters, that would not have mattered or even existed back when the scriptures and the Bible were created, so there was no possible way for the authors to realize what knowledge we have gained or the events that have happened, so the world has evolved and changed. With that, it means that we cannot always to the Bible and the scriptures to it’s literal level like going around and cutting peoples heads off because that’s what the ancient ancestors of Israel did because that is not right or legal today. With just those few topics/examples, I really feel as though Dr. Walton was a great speaker and really made my mind open up to new ideas and thought about the Bible and the meanings of God’s
Understandably, Rahner, as a Catholic, may be obliged to the Magisterium, however, he hardly quotes directly from Scripture. Concerning Rahner’s argument with regards to the term ‘persons’ is commendable. However, Rahner’s alternative to replace ‘persons’ with ‘distinct manner of subsisting’ seems, likewise, ambiguous. The fact that Rahner deems it necessary to justify his alternative through painstaking explanation leaves one wondering whether his explanation is, in fact, clearer (109-113). As a concluding critique of part two, and in essence the book as a whole, Rahner presupposes an expansive amount of knowledge in German philosophy as well as scholastic and catholic teachings upon his readers.