Globalization Impact on Public Services in Egypt Research Proposal

Globalization Impact on Public Services in Egypt - Research Proposal Example 5.1.2. The Importance of Globalization for the Civil Society Chapter 1 INTRODUCTION This chapter intends to present to the reader a general introduction to the subject of research as well as the related topics of research such as the impact of International Trade Organization rules and regulations on the public service of Egypt as a developing country. 1.1. The Research Problem Globalization is synonymous to international trade liberalization which has become a by-word among importers and exporters in the world of business economics yet there is still a need for categorizing its impact on regional public services especially in Egypt. Specifically, the investigator will be directed to answer the following questions: 1. What is the significant relationship between globalisation and public service 2. What are the rules of the ITO for internationalizing the provision of Public Service 3. What are the effects of internationalizing the main public service such as education, health, and infrastructure projects 4. What are the impacts of globalization on public services of Egypt 1.2. Objectives of the Study In view of the preceding discussions, this study then broadly aims to provide a perspective of the impact of globalization on public services in Egypt. To facilitate the achievement of this objective, this research will attempt to attain the following specific operational objectives: To determine the significant relationship between globalisation and public service. To state the rules of the ITO for internationalizing the provision of Public Service. To investigate the effects of internationalizing the main public service such as education sector, health sector and infrastructure... The data of this study will be collected from the online data series such as http://stats.oecd.org/OECD Stat _Metadata, GATT, WTO and ITO. This will be collected to investigate effect of globalization to the public services (health sector, education, and infrastructure) in Egypt. The General Agreement on Tariffs and Trade has evolved into what is now World Trade Organization. Practically, the major factor for the realization of globalization is the recently developed WTO. World trade organization broke all the barriers of international trade. It liberalized traffic of goods and services import ad exports. Globalization increased the number of economic sectors, allowing the activities of trans-national entities, and reducing tariffs on merchandize (Landau 2004). It now includes services and intellectual properties. Also it enhanced the strengthening of individual member country's economic policies. The World Trade Organization members who are considered as the vector of globalization failed to draft a new policy as to international trade. But, this has been considered to be a minimal threat to spontaneous bubbles in protectionism which usually results to economic collapse (Deutsch and Speyer 2001). The different sectors of the society's participation in the globalization process would largely be dependent on many factors like profession, nature of trade, whether in terms of services or in goods.

Religious Education Coursework Assignment Essay Example for Free

Religious Education Coursework Assignment Essay COURSEWORK QUESTION: a) (i) What is Hajj? (ii) Describe and explain why a Muslim would take part in Hajj and what this involves [40] b) (i) Explain the meaning and significance of the events of Hajj for a Muslim. (ii) What difficulties might there be for a Muslim performing Hajj? (iii) How might participating in Hajj affect the life of a believer? [35] c) â€Å"A true pilgrimage is really a journey within.† Do you agree with this statement? Give reasons to support your answer and show that you have thought about different points of view. You must refer to Islam in your answer. [25] A (i)Hajj is the pilgrimage to Makkah, a Muslim-only city. Tourists aren’t welcome to Makkah; Hajj is for Muslims to get closer to God and isn’t meant to be a tourist attraction. It is the duty of every healthy and financially stable Muslim to complete Hajj once in their lifetime. It is a deeply spiritual journey for the millions of Muslims who complete Hajj every Muslim year, between 8 and 13 Dhul-Hijjah – the final month. Some Muslims may prefer to visit Makkah on a pilgrimage at another time in the year, but this is not considered as important as Hajj, and is called Umrah. Because so many Muslims want to experience Hajj for the first time, those who have done it before often do Umrah instead. Hajj is the fifth of the five pillars of Islam; the basis of the religion. It is meant for the sane and mature Muslim mind, and it is usually considered an honour to die during one’s Hajj, as it is widely believed burial in the city of Makkah will bring Muslims clo ser to their God, and is a good indication of their dedication to Islam. A (ii)Hajj is widely considered essential in order to be a devout Muslim. It is one of the five pillars of Islam which are the biggest and main requirements of the religion. It is considered that Hajj is something of a ticket to heaven in the afterlife. The pilgrimage is to show ones self to Allah, and let him be the judge of character. With a good Hajj comes a peaceful afterlife and paradise. It is not just a physical practice, for true meaning a pilgrim must enter a whole new mindset and way of living, at least for the days of Hajj. This was of living is called Ihram, and is the first obligatory rite of Hajj. All men must wear two white unhemmed sheets so that all look alike, and wealth, age and status in general is not even considered. Whilst in Ihram, Muslims should not argue, swear, kill (even insects!) or participate in a sexual relationship even accompanied by husband or wife. Ihram creates an equilibrium and purity for Hajj. It unites every pilgrim and crates a pure mental canvas solely ready to think about nothing but God. The physical part of Hajj is all about recreating significant and very old events in Islam. First the pilgrims all run or walk quickly around the Ka’bah seven times, if close enough they will touch or kiss it. They then pray close to the Ka’bah, near Maqam Ibrahim. Next the Muslims rush between Marwah and Safa, two hills; seven times. The hills are linked now by a corridor for convenience and safety. After doing this, the pilgrims must make their way to the plain of Arafat, around 20km from Makkah. The pilgrims stand under the sun from midday until sunset praying to Allah, and asking for forgiveness. After this the pilgrims go to Muzdalifah to pray, collect stones and camp overnight. In the morning the pilgrims go to Mina to throw seven stones at three walls. After stoning the walls pilgrims make a sacrifice, often through companies nowadays. The sacrificed animal is the either frozen for future use or given to the poor Muslim community to eat. Men then shave their heads, and women cut off a lock of hair, usually a small amount; a few centimetres or a quarter. Muslims are then allowed to exit Ihram, changing into their normal clothes. They camp at Mina for three nights, and then return to Makkah to walk around the Kabah once again. They then drink water from the ZamZam well and their Hajj is complete. They are then a male Hajji, or a female Hajjah. B (i)Carrying out the actions of Hajj is not meaningful without a proper understanding for the ideas behind each procedure. It is all about representing the past and having empathy for Muhammad (PBUH), Ibrahim his son Ismah’il and others. The Kabah is a cube-shaped building supposedly first constructed for God by the first man Adam. It was washed away in Noah’s time, but Ibrahim and his son Ismahil rebuilt it. It is covered in a black cloth called kiswah with verses of the Qu’ran stitched into it. The Kabah is rebuilt on the same foundations by the same method when it needs to be, and the cover is re-made every year, after it is cut up and given to some lucky pilgrims as a memento of their journey. The Ka’bah is the very first house of God and many prophets have visited it. It is for this reason that pilgrims feel such closeness and representation to God when they visit it during Hajj. Tawaf is the circling of the Ka’bah seven times. To begin, the pilgrims can kiss the Black Stone al-hajar-al-aswad or just raise their hands towards it (on the east corner of the courtyard) and recite a prayer. After this the Pilgrims rush around the Ka’bah seven times to represent the fact that their lives revolve around God. It is the first thing that the pilgrims do when they arrive in Makkah. Tawaf is the second rite of Hajj, after Ihram, mentioned earlier. The second event is called the sa’i, where pilgrims rush between the hills Marwah and Safa, to show perseverance and patience. This is what Ibrahim’s wife Hajar did as she desperately searched for aid as her and her thirsty son came close to death in the desert. This part of Hajj can be very tiring and difficult under the blazing sun, despite there being a modern corridor built especially for sa’i. Hajar’s patience was rewarded by God with a spring of water that appeared at her son Ismahil’s feet, which was named the ZamZam well; today it is in the courtyard of the great Mosque in Makkah. Sa’i is not a compulsory part of Hajj but is usually included in the pilgrimage, and has a deep meaning. The pilgrims travel to Mina, a city of tents near the plain of Arafat. In Ihram, the Muslims are united and equal; they sleep side by side often grouped only by language if anything. All of the pilgrims sleep in tents in their Ihram clothes, poor and rich sleep aside each other as the devout, proud and fellow Muslims of Hajj. The following day the pilgrims travel to Mount Arafat for the most important part of Hajj, where they stand before Allah and ask forgiveness for all of their sins. This is the third obligatory rite of Haj j. Mount Arafat is also known as the ‘Mount of Mercy’ and is supposed to be where God forgave Adam and Eve for their sins and reunited them, after previously separating them for wrongdoing. Here the Muslims stand before God, the wuquf. The pilgrims stand from midday to sunset praying, weeping and meditating, all under the searing Saudi sun. The afternoon of wuquf is purely concentrated on Allah, and some pilgrims have to rush to make the stand, as without it their Hajj is invalid. Everyone is expected to stand alone and analyse every wrong doing individually, and pray to Allah for forgiveness for their sins. In this rite, repent is essential, and if pilgrims are truly sorry for their sins, it is said they will be completely purified and forgiven by Allah, and can start again, as pure as the day they were born. It is an unforgettable experience and is savoured by every pilgrim. After wuquf, pilgrims travel to camp in Muzdalifah in time for prayers in the evening. Here they usually collect 49 pebbles for the ramy al-jamarat (stoning of the devil) the following day. In 2004 Saudi authorities got rid of the pillars and replaced them with long walls, to make the stoning the devil process easier and therefore safer. Hund reds of people have died in the large crowds all trying to get a good shot at the pillars. On the first day of the process, after a night in Muzdalifah, the first wall is stoned 7 times. The following days each of the three walls has to be stoned 7 times for two consecutive days. This means 49 pebbles are required, but if the pilgrims miss any shots they may need at least 21 extra pebbles to stone all three walls 7 times the following day. This seems like a strange ritual when no background is supporting it, but there is good meaning. Ibrahim was told by God one day he had to sacrifice his son Ismah’il. Ibrahim made his way to the place of sacrifice, abiding Allah’s instruction, after consulting his son who told him to do what he had to. On the way the devil appeared before him first to try and tempt him not to sacrifice his son, and the angel Gabriel, the messenger of God told him to â€Å"pelt him†. Ibrahim threw 7 pebbles at the devil and it disappeared. It soon reappeared along the way, this time representing the temptation of Hajar to stop her husband sacrificing her son to God, and Gabriel told Ibrahim to â€Å"pelt him† again. He did what he was told and threw 7 stones at the devil who once again disappeared. The devil appeared a third time along the road, to tempt Ismahil to avoid being sacrificed. Gabriel’s order to â€Å"pelt him† was followed by Ibrahim, and the devil then disappeared for the final time. Ibrahim’s loyalty and resistance to the devil was rewarded by God when Ibrahim was told to stop as he prepared to kill his son. He was told by God to sacrifice a ram instead, and Ibrahim’s resistance to temptation paid off. Ramy al-jamarat shows the pilgrim’ s dedication to God’s wishes, and rejection to the temptations of the devil. Most Muslims make a sacrifice after stoning the devil, to recreate Ibrahim’s experience as closely as possible. Because there are so many pilgrims who want to make a sacrifice, there are special companies, who make it on their behalf and feed the poor. What cannot be used immediately to feed the poor Muslim community is frozen and used later. After making a sacrifice, male pilgrims have their heads shaven by a person who is not in Ihram and women have usually around an inch cut off. Pilgrims usually change into their normal clothes and do a single Tawaf; this is the fourth obligatory rite of Hajj. After doing this single Tawaf the Muslims are now officially Hajjis or Hajjahs as a female. They can then return home but most choose to stay and visit other places such as Medina, where the prophet Muhammad (PBUH) was buried. B (ii)There are many factors to prevent Muslims going to Hajj. It is said Allah excuses these factors. It is intention or niyyah that counts with the pilgrimage, and when there is something to prevent Muslims from attending it, they will be excused by Allah. The most common circumstance is poverty. There are around 1.4 billion Muslims in the world, and many live in poverty. Lots of Muslims will save up most of their life to do Hajj, and by the time they have enough money to go, they are of old age and aren’t physically able. In this case the Muslim can pay another existing Hajji to attend on their behalf, or donate their savings for Hajj to charity. If they do this they will be blessed as fully as if they had completed Hajj themselves. For those who can’t afford Hajj, they can donate their available savings for Hajj to charity. They will receive the full Hajj benefits also. If a Muslim passes away on their way to carry out Hajj, they will receive the full blessing also, they have died making a commitment to their religion, this shows devotion and niyyah if anything does! Of course there are difficulties that could occur during Hajj. Because around two million pilgrims undergo Hajj every year, and are all dressed in near identical garments, it is very likely that groups will be separated for the period of Hajj. This may seem like a panicking time but Muslims in Ihram will be very sympathetic and helpful with each other in such circumstances, and probably take on new members into their travel groups. The overwhelming feeling of closeness to God on Hajj is enough to eliminate any feelings of worry for the meantime anyhow, so separation doesn’t cause much of a fright. Those unfortunate enough to die during Hajj are proud. It is a blessing to be buried in or near Makkah, close to God. Passing away making commitments to Islam is an honour, and a will is usually written before leaving for Hajj anyway. For those who fear the physical strain of Hajj, or are encouraged not to repeat the journey if they have already, Umrah is the lesser pilgrimage which can be carried out all year round. It involves the seven rotations of the Ka’bah (Tawaf), the Sa’i (Between Marwah and Safa) and a halq or taqsir; which is to cut the hair. Taqsir is shortening hair; halqis the complete head shave. B (iii)Hajj creates equilibrium, and a sympathetic atmosphere among the pilgrims who share the highs and lows of the journey. For most, the journey strengthens and confirms their commitment to Islam. After Hajj, a Muslim is more likely to be more courteous to people in general, and more at ease with life. Once a good Hajj is completed, the afterlife should be more peaceful and happy. Some Muslims like the experience of the pilgrimage so much they move to a Muslim country if they do not live in one already, as they like the convenience and feeling of togetherness and empathy. Hajj strengthens the belief of many Muslims, and if they weren’t a very good Muslim before Hajj, they might feel the need to be more committed to their faith, and practice Islam more regularly. Although for most the pilgrimage of Hajj is a blessing experience, some may have felt let down and disengaged during the journey. For those who could not get into a good Ihram, or feel true belief in God on the mount of mercy; their belief in Islam and Allah may have been hindered. C To me, this statement means that although all of the processes of a pilgrimage are physical, the true idea is the thoughts within the pilgrim’s mind and the intention, empathy and symbolism of what they are doing in the pilgrimage. The vast majority of Hajjis find the sacred journey to Makkah nourishing and feel they have found forgiveness from Allah. As they travel around the different rites of Hajj they cherish the experience and remember the meaning of each process, going back as far as the time of Adam and Eve. They enter a new realm as they stand before God on the Mount of Mercy, are unable to hold in their tears and are swept with emotion. On the other hand, Hajj is purely a physical process for some pilgrims. It isn’t supposed to be, but some can’t get into the frame of mind which is intended during the pilgrimage. The journey is supposed to be emotional, deeply thoughtful and soul cleansing. To some Muslims, their belief may be slightly hampered by the fact they struggle to get into a real Ihram. They will get their money’s worth on the trip and see people from all different cultures following the same rituals, but not feel truly engaged in the experience. Some people might argue that if you go on Hajj, and carry out the same processes as the prophets did, that is adequate in displaying your devotion to Allah and Islam. Some may say the fact that so much is physically required of them in Hajj, that alone shows they are a devout Muslim. Personally, I fully agree with the statement, because I would say that Hajj is a journey to Makkah to carry out the rites, and a true Hajj is a deep and thoughtful journey not only to Makkah, but to the bottom of a pilgrim’s heart. Although carrying out Hajj is a blessing experience cherished by Muslims, it is not truly meaningful unless they feel a certain dedication and spiritual enrichment on their journey.

The Conflict, Climax and Resolution in Oedipus Rex Essays -- Oedipus t

The Conflict, Climax and Resolution in Oedipus Rex  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚        Ã‚  Ã‚   Sophocles’ tragic drama, Oedipus Rex, presents a main conflict and lesser conflicts and their resolution after a climax.    In Oedipus Tyrannus: Tragic Heroism and the Limits of Knowledge, Charles Segal had the protagonist fares well in the first series of tests, but does poorly in the second series:    The first three tests are, respectively, Oedipus’ meetings with Creon, Teiresias, and then Creon again. In each case he is pursuing the killer as someone whom he assumes is other than himself. . . . The second series begins with Jocasta and continues with the Corinthian messenger and Laius’ herdsman. Now Oedipus is pursuing the killer as possibly the same as himself. . . . In this set his goal shifts gradually from uncovering the murderer to discovering his own parents. The confidence and power that he demonstrated in the first series of encounters gradually erode into anger, loss of control, and fear (72).    With each of the six encounters the main conflict of the drama builds – an inner conflict within the protagonist which involves his own mastery or hubris – and humility or modesty before the the gods.Thomas Van Nortwick in The Meaning of a Masculine Life describes Oedipus’ tragic flaw:    As ruler, he is a father to Thebes and its citizens, and like a father he will take care of his â€Å"children.† We see already the supreme self-confidence and ease of command in Oedipus, who can address not only other people’s children as his own, but also be a father to men older than he is. But beyond even this there is, in the sretched posture of the citizens, the hint of prostration before a deity. We are â€Å"clinging to your altars,† says the prie... ...homas Woodard. Englewood Cliffs, NJ: Prentice-Hall, Inc., 1966.    Ehrenberg, Victor. â€Å"Sophoclean Rulers: Oedipus.† In Twentieth Century Interpretations of Oedipus Rex, edited by Michael J. O’Brien. Englewood Cliffs, NJ: Prentice-Hall, Inc., 1968.    Jevons, Frank B.   â€Å"In Sophoclean Tragedy, Humans Create Their Own Fate.† In Readings on Sophocles, edited by Don Nardo. San Diego, CA: Greenhaven Press, 1997.    Segal, Charles. Oedipus Tyrannus: Tragic Heroism and the Limits of Knowledge. New York: Twayne Publishers, 1993.    Sophocles. Oedipus Rex. Transl. by F. Storr. no pag. http://etext.lib.virginia.edu/etcbin/browse-mixed new?tag=public&images=images/modeng&data=/texts/english/modeng/parsed&part=0&id=SopOedi    Van Nortwick, Thomas.   Oedipus: The Meaning of a Masculine Life. Norman, OK: University of Oklahoma Press, 1998.   

Dramatic Purpose Essay

Act 3 Scene 1 is the main turning point of the play. It is during this scene that the play becomes a tragedy. The scene begins with Benvolio asking that they all go inside because he fears a brawl. Benvolio states, â€Å"I pray thee, good Mercutio, let’s retire: The day is hot, the Capulets abroad, and, if we meet, we shall not scape a brawl. † Mercutio ignores him and is entertaining everyone by taunting and provoking Tybalt. Soon the happily married Romeo enters. Tybalt calls Romeo a villain â€Å"Romeo, the hate I bear thee can afford No better term than this, Thou art a villain† Tybalt calls Romeo a villain to coax him into duelling but also because he will have no regrets in slaying him. Tybalt becomes angry at Romeo â€Å"this shall not excuse the injuries that thou hast done me, therefore turn and draw. † Tybalt thinks that Romeo is mocking him but Romeo still refuses to fight. Romeo tries to be nice to Tybalt, â€Å"I do protest I never injured thee, but love thee better than thou canst devise. Romeo is so blinded by his love for Juliet that he does not want anyone to get hurt, especially a cousin he just gained through marriage to Juliet. Mercutio then decides to fight on Romeo’s behalf since Romeo has dishonoured himself. Mercutio calls Romeo a coward â€Å"O calm, dishonourable vile submission:† Mercutio says this because Romeo decided to stand down like the common coward. Mercutio then tries to coax Tyba lt into duelling him â€Å"[he draws] Tybalt, you rat catcher, will you walk? † Romeo tries to stop the fight between Tybalt and Mercutio by getting in between them. Romeo says to Mercutio, â€Å"Gentle Mercutio, put thy rapier up. † Even Benvolio tries to stop them. Benvolio being the peacekeeper did not want to watch Mercutio duel a Capulet of which there were many that hot afternoon. He was worried that on such a hot day the heat would cause tempers to rise easily. Benvolio tries to get the fight between Tybalt and Mercutio off the streets â€Å"We talk here in the public haunt of men: Either withdraw unto some private place, and reason coldly of your grievances, Or else depart; here all eyes gaze on us. † The fight ends when Mercutio is stabbed by Tybalt. Filled with rage for Mercutio’s death, Romeo fights and kills Tybalt. The citizens of Verona, including both families of Romeo and Juliet, rush to where Tybalt and Mercutio lay dead. The scene ends with the Prince banishing Romeo from Verona. Shakespeare builds the tension in this scene by showing us the aggressive sides of each of the characters. For example, Shakespeare makes Romeo try and befriend his enemy which enrages Tybalt. Tybalt then fights Mercutio in place of Romeo and eventually Mercutio is killed. Romeo enraged because of the death of his best friend, reacts by killing Tybalt. The audience now knows that this play can only end in tears for everyone. In my opinion I think that Act 3 Scene 1 is by far the best scene in Romeo and Juliet. It shows the reader many sides of the characters like Mercutio who is most of the time acting like a fool but heroically fights Tybalt for Romeo; Romeo who shows a loving nature towards Tybalt and Tybalt thinking Romeo is mocking him. The dramatic purpose of this scene is to act as the main turning point of the play. It is intense from the start and ends with the banishment of Romeo from Verona by the Prince and turns the love story into a tragedy. Casting: Role of Tybalt – Coty Simpson or Zak Efron Tybalt’s character is the same from the start of the play right up to and during Act 3 Scene 1. In the play we always see him as a fierce and fiery person. Tybalt is very aggressive, arrogant and has a bad temper. He is always looking for a fight but mostly fights with words not physically until Act 3. Benvolio descr ibes Tybalt to Lady Montague as â€Å"the fiery Tybalt, with his sword prepared†. In Act 3 we see how dangerous Tybalt truly can be when he challenges both Romeo and Mercutio. Mercutio also infers that any word with Tybalt could easily end with a physical fight. He states: â€Å"And but one word with one of us? Couple it with something, make it a word and a blow. † Tybalt’s character is also very insecure. Tybalt complains to his uncle and aunt that Romeo has crashed their party and finds this act offensive, insulting and hurts the family and his status. Tybalt states, â€Å"This shall not excuse the injuries that thou hast done to me. † Tybalt is also a bit of a coward as he runs away after killing Mercutio, possibly afraid of the consequences he will face when the Prince finds out. Even before he dies by Romeo’s attack, Tybalt still holds on to his powerful personality because he revels on how he got Romeo angry enough to fight proving he is stronger than Romeo who only acts on emotion not reason. To play the part of Tybalt, both Zac Efron and Cody Simpson can be cast. Both these actors attract a young audience. In the play, Shakespeare does not give Tybalt age, but his actions show him to be about 19-25 years old so both actors are the right age to convincingly play this part. However, Zac Efron previous casting experience will allow him to easily adapt to play the role of Tybalt. As Anakin Skywalker (Darth Vader) in â€Å"Robot Chicken; Star Wars Episode II†, Zac Efron played one of movie-history worst â€Å"bad guy†. Like Tybalt Darth Vader angers easily and is motivated by rational rage and not an irrational (passionate) rage. Also, Vader’s goal is to inspire hatred and fear to control everyone around him. One possible downside to Efron playing the part of Tybalt is the challenge of convincingly performing the scenes as written in Middle English. In conclusion I believe that Zac Efron will be a good actor in playing the role of Tybalt. Cody Simpson would be my second cast choice for Tybalt. Cody is Australian. His accent may be more convincing when performing in Tybalt’s role in Middle English. Also, Cody can be serious and focused. One key issues against Cody playing the part of Tybalt is he does not have a history of doing long films. Most of Cody’s performances have been short films and music videos. Of the two actors, Zac Efron would be the best Tybalt because he has play the role of the bad-guy and has a history of acting. Casting: Role of Mercutio – Taylor Lotner or Justin Bieber Mercutio’s character is humorous, joking and sarcastic teases throughout the play and up until his death in Act 3 Scene 1. He is incredibly smart, has a quick wit and clever mind. Mercutio is a driving force in the play. Along with being Romeo best friend he gives the audience important information that indicates the bad events that will happen. His death is the turning point in the play. Taylor Lautner and Justin Bieber are possible great actors to be cast in the role of Mercutio. Taylor Lautner is a person that has been in many films. He has played the role of a guy being chased by secret agents to acting as a wear-wolf. He can be a fun actor and become more of a serious person in the proper scenes just like Mercutio. Taylor Lautner is 21 years old and would be close to the age that Mercutio would be in the play. One disadvantage of having Taylor play the role of Mercutio is he may not be able to fully perform the role of Mercutio. On the other hand, Justin Bieber is known as being a goofy person. Like Mercutio, he has a great way of making everything he says be funny and makes others laugh. One major drawback to using Justin in this role is his lack of experience. Justin has only made one movie. Further, that movie was more of an auto-biography and not a dramatic play. Justin Bieber is also a bit too young to play this role. Ultimately, Taylor Lautner would make the best Mercutio. His personality and ability will allow him to mimic and perform the part of Mercutio that I have pictured in my movie. Casting: Role of Montague – Robert De Niro or John Travolta The two actors best suited to play the role of Montague are Robert De Niro and John Travolta. Robert De Niro physical features give him the â€Å"look† of Montague. He portrays the â€Å"look† of a smart and upright citizen like Montague is in Romeo and Juliet. Also, De Niro has played a similar character in his role as the father figure Pat Sr. n â€Å"Silver Linings Playbook† who is a bookie obsessed with the Philadelphia Eagles. Also, De Niro in the movie becomes a mean and cruel father. He has played a bad characters before. On the other hand, John Travolta though he has played some bad characters like his role in Pulp Fiction, his is mostly cast as a sweet and innocent person as we saw in many of his movies. Also, he do es not come across as a father-figure as well as De Niro and would not look authentic in the part of a stern and cruel character such as Montague. The best person, then, to play Montague is Robert De Niro.

God and the Philosopher Essay

Abstract Philosophers are known to be great thinkers.   The discipline itself is concerned with ethics, what things exist and their essential natures, knowledge, and logic.   Typically, when one is asked about his or her beliefs, the subject of God comes up. Whether or not God exist is the biggest and most ultimate question that people have ever asked. The topic of God is important to the philosopher.   He enjoys the contemplation of the subject. â€Å"Proofs of the existence of God† developed over the past 2,400 years by different philosophers. It is the foundation of most introductions to philosophy.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Does God exist?   The existence of God can be compared to space.   We know that space does not have an ending.   God â€Å"has no beginning and no end.   He is eternal† (Cameron, 465).   Some people don’t believe in anything that is not visible to the eye (Cameron, 471). The link to God for most philosophers is the world.   Thomas Aquinas, a theologian, â€Å"specialized in the philosophical analysis of the nature of God and God’s relation to the world† (McCarty, 196). He refers to Aristotle as â€Å"The Philosopher†; â€Å"Aquinas uses Aristotle’s emphasis on the importance of empirical evidence to offer the creation of the world as proof for the existence of God as its cause† (McCarty, 197).   He saw the creation of the world as proof for the existence of God.   â€Å"In the beginning God created the heavens and the earth.   Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters (Genesis 1:1-2).   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   The Big Bang Theory tries to disprove the Genesis account of creation by stating that the universe was formed from an explosion.   Usually an explosion produces disorder and chaos, not trees, flowers, and animals (Cameron, 418).   Also, in order for an explosion to occur, there must be something present to explode and a means to cause the explosion.   â€Å"You cannot create something out of nothing† (Cameron, 419).   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   â€Å"Proofs of the existence of God† is a set of arguments that were developed over the past 2,400 years by different philosophers.   The purpose was to demonstrate that â€Å"there is, or exists, an infinite, omnipotent, omniscient, benevolent creator of the universe who goes by the name of God† (Wolff, 364).   The first and â€Å"philosophically weakest† proof is the Argument from Design.   William Paley presented his argument in his book â€Å"Natural Theology†.   He noted that man-made objects were designed to serve a purpose by its maker.    We can compare this to the creations of nature, like the human eye or the brain.   They are sophisticated and cannot be duplicated.   The conclusion is only God must be the â€Å"all-powerful Maker† (Wolff, 366).   The second proof is the Cosmological Argument, which is offered by thirteenth-century Christian philosopher St. Thomas Aquinas.   His first argument is that some things move in the world.   Secondly, there must be a first movement to precede other movements.   A â€Å"first mover† must exist.   That â€Å"necessary being is God† (Wolff, 373). The final proof and â€Å"the most famous, the most mystifying, the most outrageous and irritating philosophical argument of all time† is the Ontological Argument (Wolff, 378).   Saint Anselm writes about this proof in his philosophical work the â€Å"Proslogion†.   The concept of the existence of God was based on the idea of the perfect being.   Nothing greater than God is inconceivable (Wolff, 370).   Some philosophers, such as Immanuel Kant, have defended this proof over the past nine centuries.   On the other hand, it has also been rejected by other philosophers, such as St. Thomas Aquinas, and claimed as invalid because it cannot be proven. In addition to the Cosmological Argument, Aquinas argues his case using five proofs of his own (McCarty, 197).   The first proof is motion.   As with the Cosmological Argument, a â€Å"first mover† must exist to cause motion.   His second proof is causation.   â€Å"The natural world holds together through a tight chain of cause-and-effect relationships† (McCarty, 198).   For example, rain causes vegetation to grow.   The third proof is necessity/possibility. Aquinas argued that all events either have to be necessary or possible.   â€Å"A Necessary Being must exist that actualizes the possibility of the world as we know it† (McCarty, 199). The fourth proof is gradation. Some natural beings are more advanced than others.   Humans are at the top of the evolutionary chain.  Ã‚   â€Å"God has given him dominion (authority) over all the animals (Genesis 1:28) â€Å" (Cameron, 427).   This leads into the final proof of governance.   Humans are intellectually superior to animals and have priority over them (Cameron, 427). This is part of God’s Order (McCarty, 200). Most arguments for the existence of God start with some fact about the world and all of its components and activities (Morris, 243).   The topic of God is important because He is the backbone of any philosophical discussion. The Bible states that God is holy (Psalm 99:9).   Webster’s definition of holy is â€Å"sanctified†, which means to be free from sin. Ethics is a big part of philosophy. It embraces right conduct and good life.   â€Å"Ethical conduct is behavior that respects and nurtures truth, beauty, goodness, and unity, in our own lives, and in the lives of people we deal with day to day† (Morris, 111).   Good people struggle daily to resist temptations and pressures that they would not consider to be proper behavior.   â€Å"A good person is a person who shoots at the target of human happiness and flourishing for other people as well as himself† (Morris, 101).   On the other hand, there are people that don’t think about the consequences of their behavior. They act to satisfy their own selfish needs (Morris, 111). Philosophers view the concept of morality as a set of many rules (Morris, 112).   The Bible lists many of them.   Exodus 20 in the Old Testament lists The Ten Commandments.   The book of Leviticus contains many rules for work, worshipping God, and cleanliness. Another aspect of morality is The Golden Rule.   It states: â€Å"So in everything, do to others what you would have the do to you, for this sums up the Law and the Prophets† (Matthew 7:12). In other words, treats others, as you would like to be treated.   â€Å"It captures the main attitude of an ethical person regarding the impact of his actions on others† (Morris, 114). In conclusion, the existence of God is a link for philosophers to the world. The topic of God is important when discussing ethics, morality, and nature to twentieth century philosophers as well as thirteenth-century ones. References Cameron, Kirk, & Comfort, Ray. (2004). The School of Biblical Evangelism.   Gainesville:   Bridge-Logos Publishers. International Bible Society. (1984). The Holy Bible.   Grand Rapids:   Zondervan Publishing House. McCarty, Marietta. (2006). Little Big Minds:   Sharing Philosophy With Kids.   New York:   The Penguin Group. Morris, Tom. (1999). Philosophy For Dummies.   New York:   Wiley Publishing Company. Wolff, Robert Paul. (2000).   About Philosophy (8th).  Ã‚   Upper Saddle River:   Prentice Hall.