The effect of temperature in catalyse activity Essay Example for Free

The effect of temperature in catalyse activity Essay Enzymes are proteins that act as catalysts. They are made in cells. A catalyst is something that speeds up a reaction, but does not get used up in the reaction. One can usually be used many times. An example of this is shown in the following diagram: Prediction and Scientific Knowledge I predict, that if I have a higher enzyme concentration, then this will cause a higher rate of catalyse activity, because there will be more active places for a reaction to take place, which will cause more chemical reactions because of successful collisions because of the active site of the enzyme and substrate. The collision theory states that molecules must collide with sufficient energy (activation energy) if a reaction is to take place. As temperature increases more molecules gain this activation energy, hence more collisions occur per second, so the rate increases. This is what will happen in my experiment. The product will be the carbon dioxide produced. I believe the rate of reaction will be at its peak when used in conjunction with water at a temperature of 40? C, because if the temperature exceeds this then the enzyme is also not efficient due to the lock and key hypothesis, which states, when an enzyme gets to a certain temperature, it denatures and cannot function properly. Apparatus The apparatus I will be required to use in this experiment are a: Conical Flask (plus cork) Measuring cylinder (Cylindrical) Borer Delivery tube Water Water bath (room temperature, 30? C, 40? C, 50? C and 60? C) Knife White tile Ruler Variables Stop watch Bung The variables used in this experiment will be: The varying temperature of the water The volume of H2O2 The amount of Potato (for this experiment we used #cm as if we used a certain weight rather than length, the surface area would be different for each piece, so therefore making the test unfair. The shape of the potato (again to do with the surface area) The time of the reaction so as to gain the correct readings from each test. Apparatus and Diagram Method Firstly we gathered together the above apparatus and set up the experiment as shown in the diagram. We would use 2, 3cm size pieces of potato for each test tube and carry out each individual test 3 times and gain an average reading. The tests would involve testing the reactivity with 5 different water temperatures, these temperatures: Room temperature, 30? C, 40? C, 50? C, 60? C We decided with the experiment that we would time the reaction for 1 minute and then note down the reading of oxygen (O2) produced. To insure that the temperatures were at their exact point and to make sire the we stable, we used water baths, which heat the water to the exact temperature and keep the temperature constant, as to make the test a fair one. As with all experiments, we had to be aware of safety, for a number of reasons: We were using a knife to cut up the potatoes, which, when being used wrongly could lead to injury. H2O2 is a corrosive substance, so we had to be careful that we did not come in direct physical contact with it (i. e. spill it on our skin) and finally, We were using a water of high temperature (50 and 60) so had to be careful not to burn ourselves. Table of Results Temperature (? C) Test 1 (O2 produced in cmi ) Test 2 (O2 produced in cmi ) Test 3 (O2 produced in cmi ) Average (cmi ) 20. 0 (room temp) 1. 20 0. 80 0. 90 0. 96 30. 0 1. 40 1. 80 2. 00 1. 73 40. 0 2. 40 2. 60 3. 10 2. 70 50. 0 1. 80 2. 00 1. 50 1. 76 60. 0 0. 07 0. 09 0. 10 0. 086 Summary of Results You can see from the results, the reaction rate slowly increases as it goes from 20 to 40 and at 50 it has begun to denature, but by 60 the enzymes have completely denatured and the reaction is very small. Conclusion The scientific knowledge we gathered during our theoretical side of the experiment proved to create results that we easily distinguishable when plotted against what we had predicted to find. For example, the lock and key hypothesis states that once an enzyme has reached a certain temperature beyond its optimum, it becomes denatured and cannot function properly as a catalyst and therefore not speed up the reaction. The collision theory also comes into the experiment, as with a greater volume of H2O2 the experiment rate of reaction would increase. This is due to the fact that with a greater volume, there will be more successful collisions between both reactants. To conclude the practical experiment, we found that due to the enzymes being biological, they denature once they reach a certain high degrees, and we found the reaction decreased severely between 40 and 60. This suggests that the enzymes began to denature somewhere before 50. We also found that the results reflected the theoretical calculations we had made earlier (i. e. the collision theory: Rate = Change in Volume/Time) This also suggests that if we used a greater volume of H2O2 then the rate of reaction would speed up (e. g. in this experiment the rate of reaction was directly proportional to the rate of reaction. ) Evaluation The aim of our experiment was to see whether temperature has an effect on catalyse activity, from my results we can see that it does. The procedure of this experiment was fairly straight forward and was carried out correctly though there were certain things that complicated the practical side of it. The quality of the data we obtained was if not perfect, close to correct as it approximately fitted with our theoretical predictions that after 40 the enzymes would begin to denature and by 60 they would be completely ineffective in the reaction. With most experiments like this one, there are always going to be certain factors that either arent carried out properly or are not going to work quite as they should in a classroom atmosphere, as it is far different from a scientific lab, but I feel that the experiment was suitable and we received good, accurate results. There are a few improvements that could be made to improve the fairness and accuracy of the experiment. For example: Use either a more accurate water bath, or other device that can heat to a certain temperature and keep that temperature at a constant level. And Use a more accurate instrument (rather than a knife and ruler) to cut out the potatoes to insure they are all of exactly the same length and surface area, to keep the test fair. Another thing I would have done is use a pureed potato instead of using a potato cylinder like I did. This is because it would give more active sites for a reaction to take place.

Boss Mustang :: essays research papers

1997 329 BOSS Coupe The 1997 329 BOSS Coupe is great. It has excellent ratings from consumer magazines. The BOSS can go from 0-60 in 3.2 seconds. 0-60 in 3.2 seconds is outstanding compared to many sport ¡Ã‚ ¦s cars. This car was just released to customers like ourselves 2 weeks ago. One-thousand of these have already been sold around the United States.   Ã‚  Ã‚  Ã‚  Ã‚  Consumer Magazine rated this car so high that people were calling the publisher of the magazine and asking if it was a joke. The editor said it was no joke, and I ¡Ã‚ ¦ll tell you the same. The BOSS comes with a V-10 engine which was tested and tested at the BOSS plant to be top of the line. This great car also comes with a 6-speed manual transmission.   Ã‚  Ã‚  Ã‚  Ã‚  I would like to hear from you what you think of the 329 BOSS Coupe. Here ¡Ã‚ ¦s some statistics on the 329 BOSS. „h V-10 Engine „h 425 horsepower „h 0-60 in 3.2 seconds „h 6-speed manual transmission „h composite body „h much, much more   Ã‚  Ã‚  Ã‚  Ã‚  The 329 BOSS is not a big car at all. In fact the BOSS is short. The reason the car is so short and arrow-dynamic is so the car can get more speed when flying down the road. The BOSS is a 4-seater with comfortable space for children. I myself have been privileged enough to drive this car. The first thing I noticed when driving the car was the smoothness it had. This car was extremely light, 2164 pounds. Motor World has examined this car from front to back and give it a perfect 10. Every magazine I ¡Ã‚ ¦ve looked at has rated this car no lower than a 8.5 which is still extremely high. This car itself has the looks, drive, and speed to out perform any major sports car on the market.   Ã‚  Ã‚  Ã‚  Ã‚  I would ask any of my readers to go to their local BOSS dealer and get a test drive on this car. I know you ¡Ã‚ ¦ll love it as much as me and more. I ¡Ã‚ ¦m encouraging you to tell your friends about this car. and how great it is.   Ã‚  Ã‚  Ã‚  Ã‚  Oops! I haven ¡Ã‚ ¦t told you the top speed for this car. It can top 270 and has even been known to get in the 280 ¡Ã‚ ¦s.   Ã‚  Ã‚  Ã‚  Ã‚  Have I given you the impression that this is the best car of the year? If not then please write me a letter telling me what you don ¡Ã‚ ¦t understand or believe.

Phenomenology and theological aesthetics

Notes on Hans Ours von Baluster's Thought Edmund Hustler's phenomenology analyzes the downfall of science into techno, deprived of its necessary foundation in objective evidence. It responds to this impoverished self-understanding of science, the human being and the goals of reason themselves, uncovering in the roots of this epistemological and cultural crisis the true founding of our understanding and praxis of human experience.In a seemingly different arena, the possibility of religious experience has been object of a harp criticism that has uncovered and denounced its ideological social function, the unconscious constitution of its symbols and categories, and its denial of the worldliness of the human being, escaping to another fictitious world. After its own troubled polemics with modern reason the last century, Christian religion has come to understand its role in this dialogue, not as that of an enemy, but in any case, of a possible companion or inspiration for the quests of hu manitarian that triggered those critics.Nonetheless, catholic Christianity still faces some paretic uniqueness of this critic understanding of its faith, as well as the vital questioning from those to whom religion says nothing, or apparently offers nothing but another ethical proposal. This complex situation, due to, for example, different local developments, is not reducible to oversimplified oppositions or labels.The Swiss theologian Hans Ours von Blathers (1905-1988) stays in the crossroad of these contemporary interpolations and reaffirms: it is possible to experience God, and to give a reasonable account of this experience. Following the first volume of his The Glory of the Lord – A theological aesthetics we can point out some of the central challenges he seeded to face. (1) Is it possible to speak about certitude and truth in the space of faith? About the misleading â€Å"either †¦ Or† approach to faith and reason. 2) Is God ‘s revelation possible? Ag ainst a representational reduction of Jesus. (3) Can we grasp the revelation -or, better, can it grasp us- through tradition? Concerning historicity, the mediation of the community and the critic potential of faith. (4) Is it possible to respond to the calling discovered in religious experience? About the following of Jesus, autonomous ethics, the availability of salvation and, above all, the ultimate proximity but absolute asymmetry in the relation between the human being and God.In this central point lies also Baluster's main suspicion against phenomenology. These discussions will bring us the most fundamental question when meeting Baluster's thought: his claim about the necessity of an aesthetically approach to understand religious experience, or, in other terms, what he means with the affirmation that the self-emptying of the Son that makes himself a human being, lives like one, dies rectified, descends to hell, and is resurrected, reveals the true Glory of God, the proper objec t of faith.We will explore the meaning of this claim that the (ultimate) thing itself can give itself, and actually is given to us in the form of a man, making explicit the phenomenological spirit of these discussions, and how they can provide a fruitful orientation for our study of human experience. Truth and certitude Let us be guided by the structure of The Glory first volume. Its first part discusses the subjective side of religious experience, focused on the subjective evidence.Blathers shows how the Scripture and tradition know no incompatibility between Christian pistils and gnomish. The problem is not an critical use of the terms in the Godspeed, Paul, etc. But our constrained by an impoverished notion of knowledge shaped by a misunderstood sense of objectivity in natural sciences. Faith is not Just a substitute for knowledge, that accepts unfounded propositions impulses by a nude leap.Despite this fragmented modern construct, for Christian tradition to believe is an integra ting certitude that moves all human dimensions to a commitment that exceeds the individual as its only possible centering, and that's why believing cannot be understood without taking into account the form – the structure of the object – given in the experience, which is the focus of The Glory second part. The form is the thing itself in its manifestation, the nucleus that gives coherence to all the aspects of the manifestation, and gives believing its specific nature.Therefore, religious experience can ‘t be understood only in terms of an impenetrable subjective certitude founded in (IR)rational or emotive dogmatism. We face an experience that affirms itself as a convection of the lifework, perception and praxis of the subject, radically referred to an objective truth criterion. This is an important introductory hint to the aesthetically approach Blathers is sketching.He understands this reciprocal reference of subject and object in religious experience, as that of the true perception -Haranguing – of the beautiful object in nature or art, where the description of any experience of Joyous contemplation of beauty is incomplete without the consideration of its particular object (and no other). The subject experiences himself guided by the object that brings together various capacities, or develops them, in a fashion that cannot be properly described in terms of a causal explanation that considers the object as a mere physical entity.The analysis of the experience demands itself to consider the presence of the object in the subject, and of the subject in the object. Truth, as beauty, isn't Just conformity to external parameters or expectations: a breathtaking landscape or a Mozart masterpiece seems to have â€Å"everything in its place†; it poses, inside the experience, its own objective criteria. As we experience the beautiful object, we wouldn't normally struggle to condense it in one formula, definition or perspective point t o â€Å"capture† what it is about.We would rather, as Blathers repeatedly remembers, give ourselves to the experience, walking around the sculpture or painting, letting ourselves deepen our view of it by the successive partial perspectives that constitute the richness of the experience. We are proposed a symphonic experience of truth, whose harmonious variety structures an inner conformity that penetrates us subjects, who find ourselves in this music that â€Å"speaks† of us, as well as to us.What is â€Å"spoken† it's not Just a metaphoric resemblance of what is said in language, but its more profound human roots: the logos directed to the very center of the human being where all the dimensions of his experience are integrated, and he finds himself addressed as a true human being. Thing itself and representation What is given to us in perception is the manifestation of the thing itself, not Just a mere signing.For Christians, Jesus is the manifestation of God, in him is revealed the truth about God and about the human being, creature of the world. He is the nucleus ND permanent form of the revelation which comprehends the Scripture, Mary, the Church, the Creation and the Eschatology. The true scope of the form is condensed in the formula: â€Å"He who sees me, sees the Father†. The form does not testify about himself but about the Father, and so it is the Father who testifies about the truth of his words, actions, gestures, etc. I. E. The truth of his manifestation. Thus, the thing itself manifests, and its manifesting – its self- giving – is so essential to it that, as far as we can grasp its misters, it really is this very elf-emptying seeking to reach the human being as testimony of the Father. Jesus' life reveals itself as a total openness to the Father: his most intimate identity is an act of reception. In Jesus, mission and being are one; what he does is not an outer expression of his identity, but the active re ception of God's will.So, in Jesus' experience of the Father, their absolute reciprocal reference is revealed in the form of obedience which is not an irrational subjugation to an external imposition, but the receiving of his being from He who is all for him, with whom he is one in the Spirit. This openness to the Father drives Jesus to the human world. His being with others is the Father's will turned into response, because the Father wants to manifest himself to mankind.The revelation affirms the rich density of the life of a human being, where the ultimate Being reveals itself: the form of Jesus is inseparable from the sportsmanlike frame in which it occurring. So, the true experience of the form presupposes a subject within a history, a community, a body, opened through his expectations, plans and actions to the future. Our always partial experience grows as his constituents are opened through its attention to He who gives completely to us, in an infinite process that seeks its fulfillment in the object that captivates us in such a profound manner.The absolute became flesh and made his dwelling among our history, our cultures, our lands and, thus, becoming one of us, fulfilled himself accomplishing the Father's will in the Spirit. Historicity and understanding For Blathers the historical-critical method ‘s most important contribution is to show how God's word is God's word in human word. He has has nothing but praise for the academic rigor of these methods, which made possible a profound rediscovery of the Scriptures, the Holy Fathers and the tradition.He denounces, however, a common methodological extrapolation that subtly precludes the objective pole of revelation: exegesis dogmatically reduces itself to an analytic of the sign within the net of its historical mediations, that seeks nothing more but the reflection of the community about its faith, with its hermeneutic criterion being its paraxial significance for our present existential urgencies.O ur theologian feels compelled to reaffirm the manifestation of the truth in the objective form that is the Scripture, or rather, the books that form the Scripture, which, though incarnated in our present perplexities, is far more than a â€Å"dialogue† about them. The Scripture is a form submitted to the form of Christ, constituted of different forms articulated through complex relations. The completeness and profundity of the form of Christ is made evident in the richness variety of these forms. None of them is obsolete.Such prejudice is based in the previously mentioned impoverished experience of truth which imposes reduction as the exclusive form of universalistic and understanding. Beyond any unforgiving systemization of the symphonic truth that has its nucleus in Christ, the plenitude of the form manifests only in the final harmony of these irreducible forms. Hence, from this form-centered hermeneutic perspective, we cannot claim that scientific exegetical methods per SE provide us the definitive access to this truth.Our author confronts this pretended superiority, with the testimony of the first apostles and Fathers, who din ‘t only display and admirable intellectual power, but gave themselves to the living Truth that became their lives, showing us that not only the rue exegete but the true theologian is only the saints. Affirming this, we are not renouncing to the objectivity of truth, or despising exegetical sciences. We must be critically aware of the historically mediated categories (conceptual, aesthetic, etc. ) of the Scripture, as well as ours.But history is not Just a collection of facts, or a coherent articulation of sense that stood indifferently in front of us. Understanding the Scripture is recognizing -I. E. Letting us be grasped by- the spirit that animates it. It supposes human limitation, the particularity of the form in which t manifests, for only because of it, it is accessible to other limited humans as ourselves. Such lim itation constitutes the openness of our historical and cultural horizons, supported by the objectification of a written text, articulating a living tradition.Tradition, the form of the community through history, living up to our days, finds then its true form as the testifying, embodied in all its declarations and actions, that finds its truth in its submission to the form of Christ, light, path and Judge. This doesn't exclude the possibility of unfaithfulness to this calling, but rather stresses rearmament the need to test oneself under the light of the guiding objective pole. This understanding of the revelation and tradition in its historicity, reveals itself as a calling to the truth, mediation or conversion.History is this history which we consider, and it takes the form of our own patriarchal history as we understand it. Hence, historicity it's not an obstacle, as neither is it Just a neutral bridge to the truth. Its openness, as it constitutes our understanding of what was re vealed to us in Palestine and was given to us through the experiences of others conformed to the arm of Christ, constitutes simultaneously our own self-understanding.So the understanding -the experience – of the revelation enabled by the tradition which we form, reveals itself as a commitment to truth, as an integral response in the form of a conversion orientated objectively by a calling. This committed response in conversion, as well as the very understanding of the calling, presuppose a capacity to (self) critic, which doses ‘t identify with the historiographer methods but uses them and urges its development to understand critically (I. E. In conversion attitude) the historical situation in the past and nowadays.The call for conversion, the ultimate critical principle, sovereign over our own criteria, reaches us in a moment – in every moment – in our own questions, our own already traveled path, building or destroying a future expectation. In the believ er community, the living face of tradition, centered by the Scripture and the Eucharist, the individual is reached by Jesus who calls him or her by name. His life, death and resurrection, the very form revelation of God, are the form of this calling.And that profound is, when understood and believed, also the form of the free response enabled by this revelation. Praxis, responsibility and beyond Modern thought has sought to found its humiliating project as a paraxial imperative of reason, where truth achieves its fulfillment in an uninterested and persevering action: giving one's own life for a more human world for all human beings, specially for those we put the last, even protecting and Judging with the same Justice friends and enemies. The experience of the Christian commandment of love disapproves nothing of this demand and aspiration.Rather it has much to admire, and even to confess humiliated, due to its own critic potential, its sins of power and violence, hen its distinctive force is the cross, its absurd weakness, failure and inadvertent power, only experienced through one's own sin and powerlessness. For the believer this commitment to the others to have life, and that they might have it more abundantly, is the following of Jesus; not a theoretical affirmation about â€Å"religious truths† or some ritualistic praxis to gain heaven, but an all-life integrating response to the gracious love he has offering.Love refers here to the content of Jesus' life: a total self-giving to the others. This â€Å"message† embodied in the impoliteness of a human life , demands a correlative life response, whose truth criterion is the conformation of this life to the form of love, or its rejection. Thus, all the infinite possibilities of forms of the Christian life, integrate in the archetypical form of Christ, and, because his life was his total self-givens to the others, specially the most needed of healing, the follower is enabled and invited to see in his or her neighbor, the misters of that love: God himself has given his life for this man or woman.Once again Blathers proposes Mary as the true believer model, for she appears to s as the model of openness: she emptied herself for the life of God to flourish, and, doing so, she opened mankind to his revelation. In this foundational human â€Å"yes† to God, we face the pre-eminence of the feminine form over the masculine form in the objectively true response to the calling. Through the mother, he was opened to the world, to the others an their life, and to his self-discovery.His life is framed by the â€Å"yes† of the mother: in Nazareth and before the cross, she gave herself to the misters. Theology must understand -contemplate – the importance f this human constitutive conditions for the Christian response: the corporal and affective experience of the mother (previous to and beyond linguistic objectification) founds the experience of every human being of the world as good (bonus), true (verve) and beautiful (fulcrum)xv. This openness directs us to the worldly things and, through them, to the Being, and, most of all, to the possibility of infinite love.This is the horizon of Christian praxis. This experience of fulfillment through openness, which encounters in the neighbor the misters of God's redeeming love is thus mediated in ordinary life by the immunity. The believers gather responding to the Father's calling in Jesus to flourish in this shared Spirit of service, hope and expectancy, that goes beyond the sums of their individual experiences. They conform the form of the Church that serves the form of Christ manifesting him.In this way the community's life goes beyond its factual frontiers in the form of a loving life conformed to that of Jesus, where the extra ecclesiae null callus formula expresses not an elitist barbarism, but the universal calling signed by the humble, paraxial and gracious invitation, where imposition has and sh ould've had no place. As we have seen, this calling that brings the community outside itself is always situated. God din ‘t instrumentalist human nature, but fully revealed himself in it and still does here and now, appearing and calling.Thus, neither through a theoretical faith nor through an enterprise to be achieved, can the follower replace the Schwa deer Gestalt, the vision of the form that in this world, and in the most concrete way, reaches him or her in this calling. In this human perceptive openness God speaks to his creatures, and because love alone is believable, have they been rasped by the unifying misters of redemption that assumes their history and animates them in our present life, lighted by its scatological fulfillment anticipated in Jesus.The human tendency to the infinite is fulfilled and radically transformed in Jesus, truly man, and truly God, in such a manner that openness is not closed, for Jesus himself, as we have seen, receives the totality of his be ing from the Father, in the unity of the same Spirit. The human life is thus introduced to the Trinitarian lifelike, and sent in mission to the world. But this response constituted as a truly profound human praxis in that glimpse of eternity, is only possible as a gift, never as an extrapolation of human expectancies.The nucleus of the calling, of Jesus' life as the fulfillment of his mission, is neither the external imputation of a new place in the cosmos derived from his natural place, nor the recruitment in the most humanistic or revolutionary world project. Any cosmological or anthropological reduction of the Revelation in Jesus, misses the truth his life manifestation. What was and is given to human experience in Jesus, resembles no true analogy to human reason or actions, left to their own resources, to which it is, at least, scandal and madness.Though truly pipelining of his humanity, man's relationship with God is not a personal relationship, and that is why, our theologian warns, the phenomenological way cannot encounter with the essence of religious experience, for it is, at least, inattentive speaking about it in terms of dialogue, and of God as â€Å"interlocutor† of maxi. There's no discussion, adult emancipation, or middle point agreement here, but a self-giving obedient response.Jesus experience is archetypical in the sense that its integrative authority lies in its absolute singularity. As we have seen, this integration takes place in the true reception -Haranguing – of the form revealed in Jesus' life. That form is the Glory of God, which shined in his plenitude in the Cross, where the absolute beauty of the substance of God revealed itself evidently and irresistibly. This is the uniqueness of redemption that no cosmological or anthropological reduction can duplicate.To the thing itself: Hierarchical, a theological aesthetics Huskers referred to the phenomenological attitude as aesthetically. This term is also the key access to B aluster's thought in his most well-known work structured as a helically aesthetics (the Lord's Glory, Hierarchical), followed by a Therefore (Thermodynamic) and, finally, a Theology (Theologies). Blathers relies on the renewing power of Christian and western tradition which, he contests, presupposes the methodological pre-eminence of the aesthetic approach to speak about our experience of God.This interpretation denounces the perversion of theology as a static system attached from life, as well as its reduction to a militant ethical project. Baluster's recuperation of the fulcrum before the bonus and the verve, certainly refers to beauty, but, more precisely, to the sublime, in Kantian terms. In its experience we are captivated not Just by the conformity we experience in the object, but subjugated by its overwhelming worth in which we discover our insignificance, filled and elevated.Our author finds this perspective behind the whole tradition, but focuses, as tradition, in the exper ience of the disciples and the first believers of the kerugma, who didn't testify a new knowledge or ethical way, but confessed being overwhelmed by the life of this Maxine, whose transparency evidenced for them what human life really is through the eyes of God. They couldn't ignore this proposal hat demanded and received a response, whether of acceptance and redemption, or scandal and damnation.We have discussed how love is the form of the life of Jesus. He din ‘t Just proclaimed salvation to the prostitutes, lepers, tax collectors, Pharisees or fishermen, but lived among them, and doing so, in his most simple actions and in his miracles, never gave testimony of himself but of the Father who had sent him to mankind. But the splendor of this form has its center in the Cross, where this whole life of self-giving love is desiderated, mocked, fallen in disgrace and abandoned.The crucified finds himself not only ripped apart from the men and women he was sent to, but also from the Father who sent him: â€Å"My God, my God, why hast thou forsaken me? â€Å". Rejected, Jesus appears most clearly, as he who is sent, as the free communication of God that is at once the possibility of communion with him. As far as human reason can understand, that's who the Son in the immanent Trinity really is, the Our-genesis that pressures since ever the genesis, the self-emptiness, made visible, touchable and urging in the Cross.If reason sought the Cross, it would lose itself in self destruction r in the morbid contemplation of an irrational death and suffering, without any bendable link with the ones it pretends to give life for. It might be reasonable to give life for Justice and the well-being of human beings, but it makes no sense to love -in Jesus, give life for – every human benefiting. This is what the disciples slowly grasp since the Resurrection: that God accomplished the ultimate extreme for the sake of mankind giving it his his own Son.His absolute self-g ivens still offers in the Cross saving calling, silently shouting in terrifying loneliness. Theological aesthetics is, hen, no aesthetically theology. In this absurdity, Jesus radically fulfills his mission of integrating in the form of his life the totality of the human experience, sharing the fate of those who live and lose their life in the absurdity of suffering, indifference and desperation. This integration isn't Just a titanic solidarity that somehow, after the Resurrection, reaches us as an external imputation of redemption.Blathers insists in the traditional faith declaration: Jesus took our place and saved us; in him, all men and women have died and been resurrected. He died, and doing so he, the innocent, studiously made his own the sins of mankind introducing this evil in the divine lifelike, up to the point that he also suffered the condemnation of hell. In perhaps some of his most interesting and dramatic pages, Blathers describes the Holy Saturday experience of Jesus descent to hell, where he experienced himself cutter out from every relation, from the world, the others and even, in the absolute extreme, from his Father.We can only imagine -meditate in the light of the Scripture and the saint's life, that report us this misters – this absolute experience of the Saint himself, haring the destiny of the damned. Therefore, contemplation lies at the center of these considerations, for we find ourselves in a misters. Not between incomprehensible affirmations, but realizing how the extreme love fully revealed in the cross has broken every ethical barrier and radically transformed our sense of ourselves, our world and where lies the ultimate reality in which we dwell.This is the self-giving love that in its true and evident splendor enraptures the deepest intimacy of man or woman, enabling the response, for love alone is believable. So love is the absence of God xv, and the medium in which we are made participants of the Trinitarian life. The Gl ory is the manifestation of this redemption crucified love, fully accomplished in the Resurrection, in which we are resurrected, integrated in the path traced and completed by Jesus.Supported in this aesthetically enrapture in the form of Jesus, we are capable of carrying out our response, as the acceptance of our role in this Grant Theatre del Mound. Blathers explores the Therefore of the following, in the frame of the bigger action of Redemption, characterized through the image of Cauldron De la Barb's assistance. Each one is invited to accept freely the role reserved for him or her by God, between the characters of the action. Obedience appears here as letting God be God in one's own life, Just like Mary, and, ultimately, Jesus.The follower is incorporated in the central action which inevitably leads to the Cross, the redeemers Haranguing of the form of Christ, which enables our response, conforming it to him, sent to the others in loving self-givens. Thus, in the neighbor we fin d the acting love of Jesus for this limited human being, that is addressed by his or her singular personal name. The neighbor is not Just an associate or the beneficiary in our praxis, but a particular person, named by God, singled out of the mere world of things.And, for I recognize in this experience the godly love for this sinner, I am reminded of my own sin and acknowledge thankfully the redemption I was also given. In strict sense, I'm not to be â€Å"another Jesus† but a co-participant in his redeeming action. His is the accomplishing and the Judgment. All the dogmatism of Christian faith stems from this encounter space between the believer and the neighborhoods, in which they are integrated by Christ.There is manifested his being sent by the Father, his true humanity as the true face of the Father in the all-involving love of the Spirit. This misters is remembered, meditated and cherished in the community by its expression in the declarations of faith, as we have seen, no esoterically outwardly affirmations, or normative tools measured by its usefulness for our praxis. Only from this path can the believer attempt a word conformed to the truth of the Misters to which he or she looses his own life, to be born in the new life opened by Jesus.This is the true position and role of Theology. From this experience, it's Seibel to risk a word about the truth of the world, in dialogue with its now regrettably divorced companion, philosophy. There blossoms the truth about the human being, and the truth about God. This knowledge, aware of the absolute truth from where it flows, as well as its limitation to an analogical language, is the Christian noosing, the service of the truth developed in tradition, expressed in the teachings of the Magistrate and permanently explored by theologically.Conclusion (I): Servants of human experience Hans Ours von Baluster's theology invites the reader to realize the human capacity to eek and reach -or, rather, being reached by – the thing itself. Even more, the full profoundness of the ultimate â€Å"thing† itself is revealed precisely in a man, Jesus. Human experience is not Just a sign of the absolute, but the space of its true Revolutionaries, which awakens and enables the obeying response of letting oneself be appropriated by the form of Christ.In him, man is really turned into the language of Goodwin. This full attention of the believer in the contemplation of the only important thing, God, orientates him or her to the world in a self-giving that, Just like Jesus, is not a canonical predication, but the true embracement of the world's hopes, pains, and struggles. As we have seen, the faithfulness to the Spirit which constitutes the community, prevents its mission from the temptation to build its own kingdom in this world, for what is now lived is a pilgrimage.This faithfulness demands from the community -its authority structure, its rituals, its groups and individual members form of the life of Jesus: exposition to the world and powerlessness, in order for the true power to find its silent way. â€Å"Integrity†, as von Blathers calls it, is not Just a catalogs desire for an impossible comeback to Christendom; it's a denial to the Cross, the fall in the ever present temptation of building securities out of ourselves. Christians may and should collaborate with all human projects to protect and foster the human spirit.Doing so they shouldn't look down on the nonbeliever, not only because of the vivid memories of their shameful past, but because Jesus himself elevated the love of the pagan (the good Samaritan) to the level of his own lovelier. His is the Spirit to flow wherever the Father wishes. Thus, the Church rejoices in Jesus or all development of the human world, but should ‘t measure itself against the world's criteria: growing number, influence, appreciation, etc. Xiii Only the Spirit gives the measure: the form of Christ, poor, unarmed, respec tful of the human response, and abandoned in God.The community knows itself as forgiven sinners, and there lies the permanent force of its critic capacity in order to continuously convert itself to God's forgiving love. The consciousness of this love, and their poor response to it, drives Christians confidently and humbly to the world, given to them as the talent, not as property. Far away from despising this world, the believer cooperates in what he or she knows is a never ending task that it's not up to us to measure.This anticipated experience of the Kingdom is that of giving reason with meekness and fear, through life, of the loving hope which fulfills the longings of the world. Excursus:This Lifework Blathers dialogues with the contemporary European religious indifference, as well as the perplexities of the post-conciliator Christianity. What sense can it make to discuss philosophically this theology in a seemingly inverse context like Peru and Latin America, with such particul ar experience f widespread institutionalizing of individual autonomy, massive access to technology, wealth and leisure, religious pluralism or practical atheism?Let us briefly address this question, before finishing. One day in October it is possible to see a Senor De Los Mailbags procession along the main pathway of this University where professors and students of its Science and Engineering School carry the image into their building between typical chants, attire and even Peruvians women with the traditional incense. Statistical data shows this was and is a familiar experience for many of these professionals of natural

The Journey Through Nine Circles Of Hell - Free Essay Example

Sample details Pages: 4 Words: 1349 Downloads: 9 Date added: 2019/08/07 Category Literature Essay Level High school Tags: Dante's Inferno Essay Did you like this example? The Inferno is the first part of Dantes epic poem, Divine Comedy, of the 14th century. The poet (Dante) starts a spiritual journey where he is guided by the soul of the Roman poet Virgil. Dante takes the journey through nine circles of hell where he observes the punishments that the sinners who had passed on earlier are going through. Don’t waste time! Our writers will create an original "The Journey Through Nine Circles Of Hell" essay for you Create order In the first canto, Dante is lost in the dark woods and lost both his literal and spiritual sense, which makes him descend to Limbo. This is where Dante meets Virgil, his poetic idol. They both get into hell where they explore the nine circles and come across the historical, biblical, as well as mythological characters, the ones suffering and those offering the punishments. At the ninth circle, Dante meets Lucifer and raises his hefty body to make a return to earth. Dantes element of his journey makes exploration of the descent of a man into sin as he uses poetic justice, mythical and historical figures. He crafts the work to focus on the nature of sin and the nature of sin in society. This paper critically analyses the cantos, themes, key figures in the Inferno of Dante. Inferno is a representation of a microcosm of society. Every sort of individuals, including lovers, politicians, non-specialists, clergy, and scholars, among others, are all brought together for punishment and most human attributes. In spite of the blemished nature of hell, it is civilized by the fact that the people punished are diverse as they come from every region irrespective of their beliefs, gender, race or age (Dante 3.123). Although Dante did not come up with the idea of hell to be a place where sinful souls are punished after they die, he created the concept of imagination that has acquired notable attention in different works of the medieval, classical and even biblical eras. The Divine Comedy has been perceived to be among the supreme works of the Italian literature since its writing in the 14th century. Poetic justice has also been explored extensively in Dantes Inferno and has been effected through drama, conceiving necessary punishments for every sin committed by every person. From the non-existence to betrayal, Dante documents the sinners punishments- the popular and the unknown, beloved and infamous. Every punishment given to the sinners fits the kinds of penalty they are given. The poem discusses Satans domain, as well as the Christian incarnation of evil. There are nine circles in the inferno, including gluttony, limbo, treachery, wrath and sullenness, fraud, violence, violence, lust and avarice, and prodigality based on the deadliest sins in society. At the beginning of the poem, Dante is lost in the woods and unable to escape the three beasts, a lion, leopard, and a she-wolf, surrounding him (Dante 1.18). He cannot manage to walk straight through the mountain, which represents the road to salvation. The lion represents pride; the leopard represents envy as the she-wolf is a representation of greed. The blockage by these three beasts forces Dante to descend to hell. This journey as a whole is an analogy of an individuals fall into sin (inferno), then receives redemption (portrayed through Purgatorio), and finally, gets saved (portrayed in Paradiso). Dante passes through the gateway to hell and sees the words that suggest something bad is awaiting him inside. The writing at the gateway says Abandon every hope, who enter here (3.9). The two (Dante and Virgil) witness a variety of people who lived miserable lives with disgrace and no praise on the fringe of inferno (3.17-34). In this domain, Dante and Virgil come across the souls of the miserable people who cowardly live a life of disgrace and were thrown away from heaven and had been refused entry by hell. The sinful souls are given no option, but to race after the unstopping banner where they are constantly stung by wasps and flies as their tears and blood nourish the worms at their foot (3.69). These sinful and coward souls suffer a limpid punishment for their failure to make proper decisions, which has made them end cast out of both the eternal paradise and damnation and all they have got is to run after the unstopping banner as they endure suffering continuously. Another significant character in the poem is Charon, hells boatman. Charon is an irritable old man given the responsibility of piloting the boat that moves the shadows of the deceased to the underworld through the waters (3.83). Charons irritability can be seen as he takes someone who is still alive (Dante) to the land of the dead. The guide of the leading character (Virgil) gives the boatman the appropriate credentials and the transportation is made as planned. There is a place set aside for the ignorant, Limbo. People are punished for their ignorance and are forced into spending their lives in a place that seems no to be much of hell, but still not heaven. The noble-Christian souls, as well as those who spent their life before Christianity, receive their punishment in limbo. This is the idea of a place for the souls that did not get baptized as much as they did not sin (4.34), which is a show of ignorance. Dante incorporates the babies who never got baptized and the remarkable non-Cristian adults in the version of limbo, bearing a similarity to the Asphodel Meadows where common souls were taken to live after their death. Even though these souls are not left to languish in hell, the Limbo is not as a good place as paradise, and that makes it the appropriate place for the ignorant according to Dante. Classical poets such as Homer, Lucan, Horace, and Ovid are also encountered by Dante in Limbo. The classical poets welcome their comrade (Virgil) back and honor Dante as their colleague as well (4.79-101). Other significant characters who make an appearance in the Limbo include Aristotle and Socrates, the well-known figures for their scholarly successes in their time. Socrates is renowned for his thoughtful and diligent questioning of the works of Plato, who also makes his appearance. Moreover, one outstanding non-Christian soul, Saladin, also finds himself in the Limbo. This is an eminent leader of the military and Egyptian sultan who got a lot of admiration even from the enemies for his nobility. According to Dante, all non-Christians irrespective of whether or not they were exemplary in their lifetime had to get to the Limbo. In the second circle, the lustful receive their punishment through the blowing of the hurricane. The hurricane blows them constantly with no rests, wheels, and pounds (5.31-33). Through lust, many found themselves in the sin of adultery, which made characters such as Cleopatra, Dido, and Troy, among others who suffer a violent death. Lust has been symbolized by the strong and violent winds, which also represents the strength it contains in the affairs related to blind passions. Several famous lovers such as Paris, Dido, Tristan and Semiramis are contained by lust. The Assyrian powerful queen, Semiramis, is allegedly reported to have been a very awkward individual who went to the extent of making incest legal in her territory. Dido, on the other hand, was the queen of Carthage who killed herself after her lover abandoned her. Paris perished in the Trojan War. The Inferno by Dante is an indication of a revolution in the theology of Christians as it uses poetic justice to deal with the wrongdoers, historical figures, as well as classical mythology. Through a combination of these aspects in a single poem, Dante gives the people of the western world a new perception on the imagination of the afterlife and what the hell entails. He successfully reveals the vision of hell through his focus on scenes and the specific identities of the characters he managed to make an encounter with while there. Throughout the centuries since the writing of the poem, there have been several reviews ranging from passion to repulsive responses depending on the notion that the poem instills on the readers. However, the most agreed response on this supreme work of the Italian literature will remain to be half-hearted.