Tokyo Drift Essay Example for Free

Tokyo Drift Essay â€Å"The Fast and the Furious: Tokyo Drift† by Justin Lin is a film that allows viewers to attain a heightened level of understanding of the concept of belonging. It extensively explores the notions of separation, connection, displacement and acceptance throughout varying contexts to demonstrate that belonging carries different meaning to individuals. From the beginning it is evident to the audience that the main character, Sean, is no stranger to displacement as his mother states â€Å"This is our third town in two years† implying that they regularly change their location of residency. Her tone suggests that their continuous displacement is undesirable as it increases the difficulty associated with establishing connections with people and places. Sean, who is American, is then forced to move to Tokyo after repeated law infringements for street racing. A montage is shown of him travelling through the city and attending school where he is highlighted as being a single, lone, confused westerner among thousands of Japanese people living their daily lives. This montage is a visual technique which communicates the main character’s feeling of disconnection by depicting him and his actions differently to the rest of his social surrounding. Sean soon establishes a connection with the young street racing community of Tokyo which develops from a common interest in cars. This connection allows room for acceptance by his peers, however their full acceptance of him is still hindered by his many other differences. These remaining obvious differences, explored through the contexts of race, language, values and environment, lead to him being named â€Å"gaijin†, the Japanese word for ‘outsider’ by some within the street racing community. To those that befriend Sean, their acceptance is derived from his connection in the context of an interest in cars. To those that label him as an outsider, they believe he shares no connection with them as he is from a different race, country and culture. This effectively conveys the idea that the concept of belonging carries different meaning to individuals. Later in the story Sean gets to know an important female character, Neala, who appears have a well established identity within the street racing community of Tokyo and he is told that she was once also called a gaijin. Sean then says â€Å"I thought you were born here? † and she replies â€Å"Outsider can mean many different things†. While she appears to have a place in society, other contextual differences not evident in the film, cause her to feel separated; however Sean’s perception of belonging creates an image of her feeling connected with her social surroundings. Through the exploration of different components within the concept of belonging such as difference, connection, displacement and acceptance, â€Å"The Fast and the Furious: Tokyo Drift† is an excellent text in allowing viewers to develop a heightened understanding of the concept of belonging.

Punishment In Islamic Law

Punishment In Islamic Law Introduction In every society, security and stability are basic needs no less important than other needs like food and clothing. Travis Hirschi propounded a theory of social control that emphasizes on the role of society in the control of criminal behaviour  [1]  . It specifies the fact that no society can afford to denounce criminal activity without duly accepting its responsibility towards the same. In other words the theory of social control elaborates on the onus that is shared by society and devised control mechanisms to ensure a safe social arena, one that is devoid of any type of delinquency. Man have been conscious of the need for security since the beginning of life and with the formation and evolution of society, we now have what is known as the establishment of the state or government and the formation of laws. The development of these man-made laws did not come to completion except in the last few centuries after a long experience of trial and error  [2]  . On the other hand, the Law of Islam that was sent down to Muhammad in Allahs (SWT) final message to mankind has paid careful attention to this matter and has come with a complete legal system. Taking into consideration the changing circumstances of society as well as the consistency and permanence of human nature, it contains comprehensive principles and general rules suitable for dealing with all the problems and circumstances that life may bring in any time or place. Likewise it has set down punishments for certain crimes that are not affected by changing conditions and circumstances. In this way Islamic Law combines between stability, flexibility and firmness  [3]  . Punishment in general Punishment is defined as the act of punishing or the process of being punished  [4]  . Theories of punishment can be divided into two general philosophies, the utilitarian theory and the retributive theory. The utilitarian theory of punishment aims at punishing offenders to discourage or deter future wrongdoing. The purpose of punishment is to act as an example to the rest of society and put others on notice that criminal behaviour will not be tolerated and will be punished. The retributive theory on the other hand seeks to punish offenders because they deserve to be punished. Punishments under Islamic Law As with all penal systems, the Islamic law system prescribes punishments when someone is found guilty of a wrongdoing. The philosophy of punishments in Islam indicates that Islam provides punishment only as a last resort and the purpose behind it is reform brought about through a blending of human values and justice tempered with mercy. Punishments in Islam reflects its values where it puts the interest of the society before the interest of an individual  [5]  . The punishment can be severe depending on the crime but have to abide with strict rules and have prominent features  [6]  . Some of the features of punishment are as follows  [7]  :- Punishments are meant to be a last resort; Punishments are made to be examples to the public; Punishment are to reform an offender; Punishments are a form of retribution for the victim. The punishment system in Islam is aimed towards the three dimension of any crime being the criminal, society and the victim. To criminals punishment is kaffara (purification) and reforming for the re-acceptance into society. To society on the other hand, punishment is a preventive method to save society from crimes and finally to victims, punishment is a means of retribution. Punishments in Islamic Law were set down to protect and secure the ultimate five elements of peoples interests: al-dharuriyat (necessities). These are deen (belief), an-Nafis (life), al-aqil (intellect), al-mal (wealth) and an-nasil (family and lineage). The types of punishment There are four categories of punishment that criminals may be subjected to, namely, Hadd (literally meaning boundaries), Qisas (retribution) and Diyat (blood money), Tazir (chastisement) and Mukhalafat (which covers areas of the rights of the state). Hadd Hadd (plural hudud) literally means boundaries or prohibition  [8]  . It is considered to be the most severe of crimes as they go against Gods will and punishments for these crimes are fixed as they have been prescribed by Allah (SWT) in the Holy Quran  [9]  . The seven offences prescribed are zina (illicit sexual relations), qazaf (false accusation of zina), sariqah (theft), hirabah (highway robbery), shrub al-khamr (consumption of alcohol), riddah (apostasy), and baghy (rebellion against the government). These offences appear to have been selected to indicate that life, family institution, property, honour and social order have to be protected. Evidence for these crimes have to be provided by abiding to stringent rules thus, making conviction difficult  [10]  . If the crime is proven, offenders for these crimes are punished in public as a measure of deterrence  [11]  . However it is only carried out as a last resort after a thorough effort at reforming the person ha s totally failed. For example, riddah, where a Muslim renounces his or her faith, it is treated as treason. A mandatory punishment has been set for this offense. Males face beheading, while females face imprisonment until the time where they renounce their new belief and revert to the teachings of Islam. However, every effort is made to allow the male offender to revert to Islam including receiving visits of religious officials before the punishment is inflicted.  [12]   The punishments that have been set and have to be carried out if all criteria for evidence have been satisfactorily met for the rest of the offences prescribed above are  [13]  : Zina A married individual would face death by stoning while an unmarried person would face 100 lashes. Qazaf 80 lashes are mandatory for a free person while slaves face 40 lashes Sariqah A first time offender faces amputation of one hand at the wrist, a second time offender faces amputation of the second hand while a third time offender face either amputation at the ankle or imprisonment until the individual repents. Hirabah If death is caused, the offender faces death by beheading. If no death occurs, the offender faces cross-limb amputation. If the offender is arrested before commission, he is imprisoned until repentance. Shrub al-khamr 80 lashes are mandatory for a free person while 40 lashes are mandatory for slaves or those in the Shafii school Baghy Death is imposed for those who fight and are captured. However, tazir punishments are for those who are arrested or surrender. Looking at the punishments set out above, it appears as very severe and harsh but the main purpose of hudud punishments is to deter the commission of crime in the very first place. Taking the example of sariqa (theft), Allah SWT proclaims, As to the thief, male or female cut off his or her hands, a punishment by way of example, from God, for their crime: and God is Exalted in power  [14]  . Islam does not tolerate theft as it deprives a person of their hard earned money and belongings. Looking at the above verse, it is clear that the intention to punish the offender is to set an example for the rest of society that an act of stealing will not be condoned or accepted by God. What hudud seeks to bring is peace and order and disciplined behaviour as people would seriously consider their actions to do an evil deed as they know the punishment that awaits them is severe. This is the wisdom of hudud. But this is not to say that under Islamic Law, at the slightest chance available, punishment will be imposed. On the contrary, punishments would only be imposed as a last resort where all the conditions and elements of the crime have been satisfied. Qisas Diyat Another feature of Islamic Law is the right of retribution (Qisas). The concept of retribution is explained in the Holy Quran as follows: The recompense for an injury is an injury equal thereto (in degree), but if a person forgives and makes reconciliation, his reward is due from God, for (God) loveth not those who do wrong.  [15]   In simple terms, Qisas follows the doctrine of an eye for an eye, where the punishment is similar to the crime. As Qisas is usually reserved for crimes that involve homicide or bodily harm, for a crime of homicide, the punishment would be death while a crime involving bodily harm, the punishment would be to inflict an injury comparable to the harm caused. A unique feature of the punishment of these crimes is that the victim is able to request for punishment or to forgive the offender  [16]  . The victim may also request for diyat (blood money), a form of compensation paid by the offender to the victim, the amount of which has to be equal to the loss incurred and not more. In a hadith narrated by Imam Nissai it mentions that every part of the body has blood money, for example the blood money for the eyes is the equivalent of 50 camels, etc  [17]  . Tazir Tazir punishments are discretionary punishments that do not fall under the jurisdiction of hudud or qisas and cannot be used as an alternative to these punishments. Tazir can, however, be used if a crime has been committed but has not met the standards of hudud or if the offender has been pardoned by the victim. They are the most flexible type of punishment because they take into account the needs of society and changing social conditions. It is also flexible enough to realize the maximum general benefit to society, effectively reform the criminal and reduce the harm that was caused. The punishments may range from anywhere between a warning to death. One famous example happened in the time of Umar ibn al-Khattab (ra), where he punished a scholar who gave false testimony. He ordered that the scholar should have his head shaved, his face painted black, and he paraded semi-clothed in front of people while sitting backwards on a donkey  [18]  . But the punishment can be just as severe as the punishments under hudud. The power to punish is given to the judge or to the legal authorities. The purpose of tazir is to prevent an offender from repeating the offence or to incline a person to fulfil his or her duty. A number of factors go into choosing the appropriate punishment under tazir one of which is the situation of the offender where aspects such as the social status of the offender as it is believed those from the commoners require harsher punishment to reform than those in higher classes. It has to also be determined if the offender has committed similar crimes in the past, making the punishment individualized.  [19]   Mukhalafat This covers the areas of the rights of the state. A person or group contravenes a law which the state has enacted such as exceeding the speed limit or parking in no parking areas. The punishment imposed is at the discretion of the judge or the legal authorities. Kaffarah If a person who has not fulfilled their duty (such as not fasting or performing prayers), the individual is required to pay kaffarah or penance. It is not meant to be a punishment rather it is a reminder of their obligations. There are three forms of kaffarah which are offering a sacrifice, feeding six orphans or the poor and performing fast for three days.  [20]  The kaffarah that needs to be performed depends on the violation that had occurred.  [21]  It is interesting to note that the crime here is not one which is against the state or another individual but is a failure to fulfil ones duty or obligations under Islam of which there are also punishments prescribed. Punishment as a last resort Severity of punishments as a form of prevention and deterrence The ultimate aim for a Muslim society is that its citizens do not commit crimes at all and so there should be no occasion to resort to extreme punishments like the amputation of the hand in cases of theft or flogging or being stoned to death in cases of zina. The very thought of watching someone lose a hand for committing theft is definitely unpleasant and considered harsh which is why it is not surprising that hudud punishments often make the headlines in the media due to its severity. However the severity of the punishment is to serve as a prevention and deterrence from committing these crimes in the first place. It is better to be severe to one and save a thousand than to be indulgent to all and ruin many. Allah SWT is certainly a good surgeon who does not hesitate to amputate a rotten limb to save the whole body  [22]  . Just imagine if you see someone walking around with only one hand because he was punished under hudud for stealing, you would keep away from such person. Thi s indirectly causes stigmatization for the offender as society would not want to be associated with an offender. This is another motivating factor to desist from committing the crime. Further, just because punishments under Islamic Law are seen to be harsh, it does not necessarily make them unjust. According to Abdur-Rahman.Doi  [23]  , incidences of cutting off the hands are rare in an Islamic society for two reasons. Firstly, statistically speaking, the simple enforcement of hudud punishment itself has a significant deterring effect on potential offenders which inadvertently reduces the crime rate in a society administered by Shariah. He cites the example of Saudi Arabia (in spite of the distorted ideology of its government) in recent times and the era of the first generation of Muslims more than fourteen hundred years ago  [24]  . Secondly, the procedure in seeking conviction of an alleged offender is so elaborate and strict and involves a host of exceptions and conditions, as a result of which in most cases the offenders punishment is reduced from the level of Hadd to Tazir, where the judgement is left to the discretion of the judge. Fear of Allah (SWT) and accountability in the Hereafter According to Muslim jurists, punishments are designed to keep the sense of justice alive in the community by a public repudiation of the acts violating the limits set by God. They are expected to build up in the society a deep feeling of abhorrence for transgression against fellow human beings and therefore against God, a transgression which according to the Quran is the root cause of all disorders and corruption in human life  [25]  . Hence severe punishments are imposed for purposes of dissuading most people from committing crimes. For this purpose it imbues the Muslims with the fear of Allah (SWT) and inculcates the sense of accountability in the Hereafter, as it is believed that punishment should be prevented as far as possible. When it is said to him, Fear God, he is led by arrogance to (more) crime. Enough for him is Hell;- and evil bed indeed (to lie on)!- Surah Al-Baqarah 2: 206 And fear the Day when ye shall be brought back to God. Then shall every soul be paid what it earned, and none shall be dealt with unjustly- Surah Al-Baqarah 2:281 Punishment is a necessary evil Abdur-Rahman Doi, in his encyclopaedic work Shariah: The Islamic Law makes an insightful observation that the Quran generally adopts the same word for punishment (retribution) as for the original crime  [26]  . Therefore, both crime and punishment are known as Sayyiah (evil). By using the same word for both crime and punishment, it implies that punishment although justified by circumstances is truly speaking nothing but a necessary evil  [27]  . This being the case, at the first instance where a crime has been committed, Islam seeks to forgive and reform the offender wherever possible. However, where it is clear that it is unlikely for the offender to reform or to mend his or her ways punishment would then be imposed as a last resort. Waiver of punishments in the presence of doubt Any shred of evidence that is doubtful or circumstantial will prevent punishment. It is narrated in the Seerah (life) of Muhammad (saw) how he would exert himself to avert the punishment when individuals asked for punishment to be implemented upon them  [28]  . It is narrated that Muhammad (saw) said, To free someone criminal mistakenly is better than to punish someone innocent mistakenly  [29]   Aisha narrated that the Prophet (peace be upon him) said : Ward off punishment as much as you can. If you find any way out for a Muslim then set him free. If the Imam makes a mistake in granting forgiveness, it is better for him than that he should commit a mistake in imposing punishment. Hence should there be even a single iota of doubt on the evidence, hudud punishment in such circumstances should not be imposed. An example of this is in the case of adultery (zina) where the testimonies of four eye witnesses are required to prove the crime. Allah SWT says, If any of your women are guilty of lewdness, take the evidence of four (reliable) witnesses from amongst you against them; and if they testify, confine them to houses until death do claim them, or God ordain for them some (other) way  [30]  . If there is a little doubt, no Hudud penalty is given at all, instead they will then be subject to the punishment of qadhf (false accusation). Hence, Hudud punishments are waived in the presence of doubt, and that benefit of the doubt is always given to the accused. The Right of Retribution Under Islamic law, it offers the aggrieved party the right of retribution. This right of retribution belongs to the individual, and not to the society or state. This simple shift in the responsibility brings about a profound change in the whole system of implementing justice. Instead of starting an irreversible process of trial and punishment which would involve a great deal of time and costs, Islamic law leaves the ground open for settlement between individuals, without the interference by impersonal bureaucratic machinery, though under no circumstances can the individual take the law into his or her own hands  [31]  . If we compare this with a country like Malaysia which has its own Criminal Laws enshrined under the Penal Code and the Criminal Procedure Code, where a person is a victim of theft or robbery for example, the action against the accused is brought by the state and not the victim. Also where all the elements of the crime are satisfied, the accused would be either imprisoned for a period which may extend to seven years, fined or in some cases to both imprisonment and fine. Under this criminal law system, the tax payer who may include the victim themselves would be burdened with taking care of the welfare of the accused whilst in prison. Fines paid are paid to the state and not to the victim who is actually the aggrieved party. It was only recently that Malaysia introduced the concept of victim impact statements in courts. This is an avenue provided to the victims of crimes to voice their feelings in relation to the offence committed against them of which the victim impact statements will be considered when imposing sentencing or punishment. Hence what is certain from the Malaysian Criminal Law system is that unlike the Islamic legal system upon the establishment of guilt and where the accused is found guilty of the crime, the imposition of punishment is definite and as a matter of first choice. The Concept of Forgiveness The concept of forgiveness is one of the main elements under the concept of punishment under Islamic law. In Islamic Law the wishes of the victim or his family is given an important role in deciding whether or not the punishment should be carried out. The victim is allowed to pardon the perpetrator because the punishment in crimes under Qisas is considered the right of the victim and is avoidable because whoever forgives and makes amends, his reward is due from Allahà ¢Ã¢â€š ¬Ã‚ ¦Ã‚  [32]  . The ideal way is not to seek revenge at all but reconciliation and to make the offender realize the gravity of his or her offence. The Concept of Tawbah The concept of tawbah is also another element of interest. If an individual does commit crime, Islam allows the individual to repent (tawbah) as Islam believes in awarding its believers a second chance. Tawbah brings the meaning of return from sin.  [33]  The concept of tawbah can be clearly seen to be encouraged in the Holy Quran through the verse, But if the thief repents after his crime, and amends his conduct, God turneth to him in forgiveness: for God is Oft-forgiving, Most Merciful  [34]  ; and Except those who repent and make amends and openly declare (the Truth): to them I turn for I am Oft-returning, Most Merciful- Surah Al Baqarah 2:160. One is said to have repented if there is a feeling of genuine remorse, shame and resolve to not repeat the crime.  [35]  Where a person has repented before being caught or arrested, the effect of this is that it can remit the hadd punishment. Islams approach towards crime prevention Islam has looked towards crime prevention more than punishing the criminal. This is akin to the English saying Prevention is better than cure. For this purpose Islam has prescribed preventative measures that are to be taken in order to curb crime in the society. Some of the key measures that are thought to help members of the society to resist the urge to commit crimes  [36]  are as follows:- Moral Development and pre-crime reform Self purification is one of the main goals of the Prophets (peace be upon him) mission  [37]  . In Surah Al- Baqarah 2: 112 it says, Nay,- whoever submits his whole self to God and is a doer of good,- he will get his reward with his Lord; on such shall be no fear, nor shall they grieve. The teachings of Allah aim towards performing what is good and abstaining from harm. When the individuals heart is with the Almighty God, he does not allow for his ego to control his mind and its animal demands, so indirectly one abstains from committing crimes. It is also for this reason that Muslims are required to pray five times a day so as they are constantly reminded that there is an Almighty who created them and they should bow their head in total humbleness towards God. It is a collective mindful meditation that helps you not to forget who you are and where you belong. In a Muslim society Khurram Murad argued that every institution is value oriented and owes a responsibility towards the moral development of every person. Reform is therefore a pre-crime responsibility and not a post-crime syndrome  [38]  . Islamic Law makes an effort to ensure that the inducement to commit crime is minimal. This is for instance the reason behind the complete prohibition of consuming intoxicants and intense free-mixing of unrelated members of the opposite genders. Part of pre-crime reform involves development of an environment where preventive measures are already in place. Once the crime is committed however, the best place for reform is in the family and in society where a criminal is to live after the punishment and not in a prison where every inmate is a criminal  [39]  . While Shariah protects society by legislating punishments and preventative measures against crimes, it does not resort to punishment without first preparing for the individual a situation conducive to a virtuous life. It would be considered unjust from the standpoint of Shariah to allow a hazardous act, such as drinking alcohol and then punish a person for drinking while driving. Family Family is considered as the pillar of society. Children look up to their parents as the teachers of customs, practices and morality. Hence stable relationships between parents , spouses and children reduces the need for engaging in criminal activities. Research has shown that children from single parent homes, dysfunctional families, etc are usually involved in crime as a means to stay away from the problems at home or for purposes of seeking attention. Therefore a strong family bond coupled with religious and moral beliefs and teachings would not create a need for people to commit crimes. The fight against poverty This refers to the societys duty to help the poor (in the way of zakat) as poverty is said to be one of the reasons behind the occurrence of crime. The Holy Quran has introduced zakat as one of the good deeds which leads to the purification and development. In Surah Al-Baqarah 2 :110, it provides, And be steadfast in prayer and regular in charity: and whatever good ye send forth for your souls before you, ye shall find it with God: for God sees well all that ye do. In a Muslim state, every individual is entitled to social security through the public treasury where funds are collected from various sources including the obligatory annual payment of zakat. Where a citizen is driven by force of circumstances since he could not earn his living for himself or his family due to lack of employment opportunities or was not taken care of by the central treasury, the society and government will be considered at fault and no hudud punishment will be imposed on the accused. It is keeping with this principle that Umar bin-al-Khattab the second Caliph or ruler of Muslims after Prophet Muhammad (peace be upon him) did not apply the hudud punishment to those accused of theft during the period of famine in the state of Madinah  [40]  . Similarly, if a person is found stealing out of hunger or to fulfil his basic needs, then no punishment is meted out to him as it is deemed that the fault lies with society and government because it is their duty to see that no person is without means to support himself or his family with dignity. And in their wealth and possessions (was remembered) the right of the (needy), him who asked, and him who (for some reason) was prevented (from asking). Surah Al Dhariyat (51:19) In Malaysia for example, a mother who stole a tin of milk for purposes of feeding her child was sentenced to a days jail and imposed a RM500 fine in default of one months jail  [41]  . One tends to wonder looking at the sentence passed if the sentence imposed was compassionate and justified considering the circumstances that drove the mother to steal in the first place. Also if the mother had RM500, she would not need to resort to stealing in the very first place. Further being the sole breadwinner, in the event she is unable to pay the fine, then she would need to serve her one month prison sentence and risk being separated from her child. This is the implication of the stringent criminal laws in Malaysia. Conclusion To live in constant fear of being attacked or robbed is surely unacceptable state of affairs. The thoughts and ideas that are prevalent in the society around us affect the way people behave and in this society people are constantly motivated to increase their wealth and become prosperous. But when this is combined with the notion of freedom, people then put no limits for themselves on how to achieve these aims, and crime is a

Ancient Egyptian :: essays research papers

The ancient statues and pottery of the Golden Stone Age of Greece were much advanced in spectacular ways. The true facts of Zeus’s main reason for his statue. The great styles of the Kouros and the Kore. The story of The Blinding of Polphemus, along with the story of Cyclops. The Dori and Ionic column stone temples that were built in Greece that had an distinctive look. The true colors of the vase, Aryballos. The vase that carried liquids from one place to another. The Lyric Poetry that was originally a song to be sung to the accompaniment of the lyre. Zeus was considered, according to Homer, the father of the gods and of mortals. He did not create either gods or mortals; he was their father in the sense of being the protector and ruler both of the Olympian family and of the human race. He was lord of the sky, the rain god, and the cloud gatherer, who wielded the terrible thunderbolt. His breastplate was the aegis, his bird the eagle, his tree the oak. Zeus presided over the gods on Mount Olympus in Thessaly. His principal shrines were at Dodona, in Epirus, the land of the oak trees and the most ancient shrine, famous for its oracle, and at Olympia, where the Olympian Games were celebrated in his honor every fourth year. The Nemean games, held at Nemea, northwest of Argos, were also dedicated to Zeus. Zeus was the youngest son of the Titans Cronus and Rhea and the brother of the deities Poseidon, Hades, Hestia, Demeter, and Hera. According to one of the ancient myths of the birth of Zeus, Cronus, fearing that he might be dethroned by one of his children, swallowed them as they were born. Upon the birth of Zeus, Rhea wrapped a stone in swaddling clothes for Cronus to swallow and concealed the infant god in Crete, where he was fed on the milk of the goat Amalthaea and reared by nymphs. When Zeus grew to maturity, he forced Cronus to disgorge the other children, who were eager to take vengeance on their father. Zeus henceforth ruled over the sky, and his brothers Poseidon and Hades were given power over the sea and the underworld, respectively. The earth was to be ruled in common by all three. Beginning with the writings of the Greek poet Homer, Zeus is pictured in two very different ways.

The Jovian Planets Essay -- essays research papers

The Jovian Planets Far beyond Earth in the solar nebula lies an ice belt and beyond that lay the four Jovian planets. They are Jupiter, Saturn, Uranus and Neptune. Jovian means "Jupiter- like" in which the rest of the jovian planets do coincide with the name. Uranus Neptune and Saturn, all carry the same traits as Jupiter. The jovian planets are large gas giants that contain mainly a thick atmosphere of Hydrogen and helium. These planets do not have solid surfaces, rather they just get denser with depth. They contain high mass and are usually anywhere from 15 to 318 times the mass of earth. They also contain many satellites and the gravity is much stronger than that of earth. The jovian planets inner structure probably consists of a rocky core of metals, water, ammonia and methane. Usually these cores are about the same size as earth possibly a little larger. It is also possible that Uranus and Neptune’s core is a liquid instead of a solid. The Jovian planets also have about the s ame rotational characteristics and all have rings around them. Jupiter, the first of the jovian planets, reigns supreme throughout the solar system. Named after the Roman god Jove, the ruler of Olympus; Jupiter is the fifth planet from the sun and is also the largest planet in the Earth’s solar system. It is 318 times more massive than Earth and is two thirds of the planetary mass in the solar system. Jupiter’s surface, unlike earth, is gaseous and not a solid. It is about 90% hydrogen and 10% helium with traces of methane, ammonia, water and rock. Jupiter’s interior is very similar to the Sun’s interior but with a far lower temperature. However, it is still unknown but Jupiter is believed to have a core of liquid metallic hydrogen. This exotic element can only be achieved at pressure greater than 4 million bars. Jupiter radiates more energy in space than it receives from the sun. The interior of Jupiter is hot and has been estimated to be 20000 degrees Kelvin. The heat is generated by the Kelvin- Hemholtz mechanism, or the gravitational compression of a planet. It gives off about 1.5 to 2 times more energy than the sun. It is speculated that the source of this heat is due to the rapid rotation of the planet and it’s liquid metallic hydrogen core. Liquid Metallic hydrogen consists mainly of ionized protons and electrons and is the electric... ... tidal forces, which caused nitro gas volcanoes on it’s surface. Different from the terrestrial planets, the Jovian planets are basically big balls of gas. The jovian planets seemed to be formed around the same time from the solar nebula. Jupiter and Saturn are the closest in nature to each other with Neptune and Uranus taking on a few of their traits. They all carry the same characteristics in their Classification. The Jovian planets are composed mainly of helium and hydrogen. They have a liquid or small rocky core. They are usually high in mass and low in density. They have many satellites and the gravity is much stronger than Earth’s. They also all share the same banding and zoning winds. With these characteristics defined with each description given it is easy to see how the planets, Jupiter, Saturn, Uranus and Neptune are Jovian or "Jupiter - like". Bibliographies Seeds, Michael A., Foundations of Astronomy; copyright 1994, Wadsworth inc. Considine, Douglas M. ; Van Nostrands Scientific Encyclopedia, volume eight; Copyright 1995, Van Nostrand Rienholdt, NY Maran, Stephen P. , The Astronomy and Astrophysics Encyclopedia, Copyright 1992, Van Nostrand Rienholdt, NY

Ancient Egyptian Religion And The Monotheistic Religion Of Moses :: Religious History Essays

Ancient Egyptian Religion And The Monotheistic Religion Of Moses In the glorious Eighteenth Dynasty, when Egypt became for the first time a world power, a young Pharaoh ascended the throne about 1375 B.C., who first called himself Amenhotep (IV) like his father, but later on changed his name to Akhenaten (1370-1358 B.C.). This king undertook to force upon his subjects a new religion, one contrary to their ancient traditions and to all their familiar habits. It was a strict monotheism, the first attempt of its kind in the history of the world, as far as we know; and religious intolerance, which was foreign to antiquity before this and for long after, was inevitably born with the belief in one god. But Amenhotep’s reign lasted only for seventeen years; very soon after his death in 1358 B.C. the new religion was swept away and the memory of the heretic king proscribed. From the ruins of his new capital, which he had built and dedicated to his god, and from the inscription in the rock tombs belonging to it, we derive the little knowledge w e possess of him.1 This spark of monotheism can be traced back to Akhenaten’s father Amenhotep III. During his reign, ideas about the uniqueness of the sun god Re were developed in some de-tail. Some Egyptian priests conceived the possibility that all gods were part of a unique god from which all life originated and based on their experiential knowledge of nature (at least as they perceived it in Egypt) the sun was a good candidate for this universal god. 1 Freud, Sigmund. Moses and Monotheism. (New York: Vintage Books; 1934), p. 21. Political conditions at that time had begun to influence Egyptian religion as well. During the prosperous reigns of Thotmes III (1490-1436 B.C.) and Amenhotep II (1436-1412 B.C.), Egypt had expanded its frontiers in all directions and the nation was becoming increasingly difficult to govern. Egypt was the richest state in the world and Pharaoh represented the supreme power behind Egyptian prosperity. Annexed territories that belonged to Nubia and Syria were fully engaged in trade with the empire and the idea of a supreme and unique ruler was in perfect agreement with the idea of a supreme and unique god. In fact, the so-called revolution of Akhenaten is now thought to have been a political rather than a religious movement, a reaction to events outside Egypt.

Mormon Sub-Culture

The Mormon can be understood by taking a critical review on their values institution norms and artic-facts [1].   According to the Mormon their value the importance of a family, the reverence of God as well as the appearance of the teaching as taught in the book of Mormons. To the Mormons all that seems important to them is their interconnectedness to God. The Mormons value the relationships they maintain with the outside world.   According to them, it is how well they relate with the outside world that will attract more converts to their belief. The norms of the Mormons are very different from that of the mainstream churches.   The Mormons dress and carry themselves around differently.   They have very high expectations of how the society should carry out their affairs. For instance the Mormons would not attend any other religious celebration apart from those strictly recommended for in their religion. According to the Mormons they have laws, which regulate their conduct and determine what is wrong and what is right.   In other words the culture of the Mormons significantly varies from that of other cultures.   According to the Mormons, material possessions and wealth is not very important but what matters is the relationship one has with God. The Mormons have some ideological settings as well as sociological settings that are different from those other cultures.   While the Mormons do not have strong attachment to material things, they have a single way of looking at things, which is different from other cultures.   They have some symbols, which they adore and hold dear to them. for instance, they have the symbol of the cross which they value for they see it as their link to their faith. The Mormons have their kind of music, which defines their belief in worship.   For instance, they do not advocate for the use of musical instruments for they hold that as a way of distracting the attention from worship.   They have their own legacy of commitment, which leads them to view service to God as very crucial. For instance, the Mormon culture calls for a special code of dress for the men, which is aimed at separating them from common cultures.   Their distinct behaviour and belief in the Book of Mormons is a clear attribution of their special sub-culture.   The Mormons do not ascribe to nationalism and they distance themselves from political affairs. According to Mormons the way one interacts with the surrounding world goes a long way in determining the kind and quality of life one is likely to lead. Mormons have a special way of treating members of other religious beliefs.   According to them, anyone can convert to Mormon despite their colour, sex or socio-economic status.  Ã‚   Mormon culture is therefore defined by their commitment to the religion, the distinct code of dressing, the distinct way of talking as well as the distinct manner of reaching out to others. Spirituality is given prominence in Mormonism while Mysticism is less emphasized[2].   Unlike other cultures, the Mormon culture is more spiritual oriented and this makes the life of a Mormon worshipper revolve around the temple, the home and the Mormon community[3].   According to the Mormons, there is nothing wrong with the way other people carry themselves differently but the question is, whether that conduct is in line with the preaching of the Book of Mormons. The Mormons hold the view that paganism is evil and there is no room for it.   Another interesting characteristic of the Mormon sub-culture is the place women are given in the religion. According to the Mormons, women should play a less important role in the running of the church.   Mormons is largely a male-dominated religion, which holds that man is superior to the woman. To the Mormons the woman’s place in the church is considered as that of offering support to enable the spread of their faith.   It therefore emerges that Mormons differ significantly from other mainstream churches in that they have not welcomed the emancipation of the woman.   The Mormons have succeeded in advancing their way of thinking and for centuries have stood up against pressure of influence and calls for the sub-culture to conform to conventional wisdom[4].   It therefore appears that the Mormons have been marginalized as a result of their commitment to adhere to their strict culture although this marginalization has taken the perspective of religious dimension. The Mormons have also been marginalized in terms of political representation as well as in the war against gender discrimination, partly because of their high advocacy for privacy and secrecy.   However, the Mormon sub-culture has some form of freedom of its own especially considering the fact that in the previous centuries it tended to advocate for polygamy, a kind of freedom unheard of in other mainstream religious cultures.   Their efforts to lead a distinct kind of life has earned them respect in some quarters although some critics view that as suppression of fundamental human rights. Therefore Mormon sub-culture is characterized by myth, values such as commitment to the faith of Mormon, ritualism especially in terms of the dressing code, emphasis on secrecy and privacy as well as strict call for every faithful to remain true to the faith upon conversion. Work Cited A. L   Mauss, 1984.   Sociological Perspectives on the Mormon Subculture.   Annual Review of Sociology 10.   pp 436-459 Brook, John. L. 1996. The Refiner’s Fire: The Making of Mormon Osmology, 1644-1844. Cambridge University Press. Pp 78-107 Daugherty, Doe & Margaret, Toscono. 2002.   Body, Hearts and Passions: Representing the Divine Feminine in the Mormon Church. Sunstone Symposium Presentation Session, SLO2254. pp. 27 [1]Brook, John. L. 1996. The Refiner’s Fire: The Making of Mormon Osmology, 1644-1844. Cambridge University Press. Pp 78-107 [2] Daugherty, Doe & Margaret, Toscono. 2002.   Body, Hearts and Passions: Representing the Divine Feminine in the Mormon Church. Sunstone Symposium Presentation Session,   SLO2254. pp. 27 [3] Brook, John. L. 1996. The Refiner’s Fire: The Making of Mormon Osmology, 1644-1844. Cambridge University Press. Pp 89 [4] A. L   Mauss, 1984.   Sociological Perspectives on the Mormon Subculture.   Annual Review of Sociology 10.   pp 436-459

Shall I Compare Thee To A Summer’s Day Reflection

In Shakespeare’s sonnet, â€Å"Shall I Compare Thee to a Summer’s Day,† Shakespeare compares a warm summer’s day to the woman he loves. In the beginning two lines of the poem, he makes his first comparison saying â€Å"Shall I compare thee to a summer’s day? Thou art more lovely and more temperate,† meaning Shakespeare is not sure if he should compare the woman he loves to a summer’s day because she is more lovely and more constant.He explains in the next two lines about how summer has flaws like the rough winds shake the beloved buds of may and that summer is to short, and he makes the point that the woman should not be compared to a summer’s day because in his eyes, she has no flaws. After, Shakespeare also explains how everything beautiful will loose beauty eventually due to nature’s course.In the two lines following to those above, he explains how her beauty and youth will never fade because he will always find her be autiful, no matter what effects nature’s course has on her. Showing his love for this woman, Shakespeare elaborates in his poem that Death will never claim her for ‘his’ own because she will always be his. Notice how Shakespeare makes death look like another person and how he explains how no one else could ever have her.That’s a perfect example of his unique figurative language. With the final couplet, â€Å"So as long as men can breathe and eyes can see, So long lives this and gives life to thee,† Shakespeare shows his true affection and his declaration of love for the woman he loves. It changes the pace of the poem by explaining that she can never die because she will live on forever in this poem, not comparing her to a summer’s day.