| Papers [1-16] of 100 :: [Page 1 of 7] | | Go to page : 1 2 3 4 5 6 7 —> | Search results on "KRISHNA DIVINE LOVER MYTH LEGEND": |
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Krishna, the Divine Lover: Myth and Legend, 2006.
An investigation into the Hindu god Krishna's attribute, reflected in his nickname, of the "Divine Lover".
5,932 words (approx. 23.7 pages), 8 sources, MLA, AU$ 204.95
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Abstract
The paper begins by analyzing the meaning of gods and sacredness in the Hindu tradition, then it introduces the character of Krishna, the eighth avatar of Vishnu. It discusses his use of flute music to seduce gopis (lit., "herds-women"), and analyzes the character of gopis (Krishna's female devotees) for what they say about women's sexuality in the Hindu tradition. The paper presents various stories from Hindu literature many focusing on Krishna and his favorite gopi Radha, and analyzes the different states of emotion and sensuality described in that literature, defining and explaining Hindi terms. The paper briefly reviews modern Krishna worship, too. In conclusion, the paper finds that this loving side of Krishna was merely one more extension of his warlike nature - a means to destroy the wicked.
From the Paper
"Over the past twenty years, Hindu Gods have become something of a cottage industry in the West. Ranging from detailed anthropological treatments of regional traditions, to critical translations of fundamental sources on the Goddess, to text-based overviews of the history of Goddess cults, these studies have done much to compensate for a prior penury of scholarship concerning the distaff side of the Hindu pantheon.
"Maria Powers (1980) has argued, the contemporary analysis of the rites, rituals, and beliefs of a non-Western society often has a Western cultural bias. However, an explanation based on Western presuppositions does not provide us with a correct analysis. The conceptual framework, social constructs, necessitating interpersonal relations, and roads for spiritual fulfillment of a non-Western society differ strikingly from those of a Western society."
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Myths, Legends And Folktales, 2002.
This paper asks the question whether folktales are a window into society.
1,900 words (approx. 7.6 pages), 8 sources, AU$ 102.95
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Abstract
This essay discusses how anthropologists view myths, legends and folktales, and how they use their findings to determine aspects about society.
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Loch Ness Monster: Legend or Myth?, 2006.
This paper offers details about the legend or myth of the Loch Ness Monster.
1,350 words (approx. 5.4 pages), 3 sources, AU$ 76.95
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Abstract
The paper reveals that the legend or myth of the Loch Ness Monster originated in Inverness, Scotland. The earliest findings, according to Ginger Groves, were depicted in the 1st century by Romans at the Scottish Highlands. Groves continues with the description, saying that it was a very strange looking beast with an elongated beak or trunk and a head and flippers instead of feet.
From the Paper
"In the early 30s, an English surgeon, Kenneth Wilson, supposedly took photos of the beast during the JFK controversy and that flight swiveled into the surgeon's photo. Since the scare and craze begin to twirl even further, a newspaper company decided to hire an investigator for the purpose of instigating the Loch Ness Monster to help boost their ratings. The investigator, Mamaduke Wethrell didn't find the Loch Ness Monster but found some gigantic footprints on the shores of Loch Ness."
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"Town Lovers" and "Country Lovers", 2004.
An analysis of the two short stories "Town Lovers" and "Country Lovers" by Nadine Gordimer.
1,150 words (approx. 4.6 pages), 2 sources, MLA, AU$ 57.95
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Abstract
This paper discusses the impact of apartheid in two stories by South African writer Nadine Gordimer: "Town Lovers" and "Country Lovers." It looks at the similar theme of both stories relating to the nature of love and the nature of crime and how in each story, a crime is committed by two people who have a relationship with each other that, solely because it crosses racial lines, is a crime.
From the Paper
"In her twinned short stories Town Lovers and Country Lovers South African writer Nadine Gordimer asks her readers to consider the nature of love and the nature of crime the two of which can in fact be the same under the apartheid regime of South Africa."
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Homer's "Odyssey" and Dante's "Divine Comedy", 1999.
A comparison of Homer's and Dante's views of Ulysses. his legend and myth.
1,125 words (approx. 4.5 pages), 7 sources, AU$ 57.95
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From the Paper
" From the earliest surviving works of Western literature down to those of the twentieth century the myth of Ulysses has been an important source for poets, playwrights, and novelists. Though the legendary hero always retained his essential characteristics of ingenuity, resourcefulness and boldness, these traits were sometimes praised and sometimes deplored. Yet, whether writers valued or abhorred Ulysses' character, there was usually some admiration mixed with the blame and some doubt behind the praise. A brief discussion of the historical and legendary origins of the myth will demonstrate how this ambiguity came about. A comparison of Homer's view of Ulysses in the Odyssey and Dante's vision of the hero in his Divine Comedy will show how Ulysses' legend could be used in very different ways.
According to Homer, Ulysses (or Odysseus as Homer calls him)..."
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Religion and Myth, 2007.
A discussion on myths, legends and folk tales in Eastern religions.
3,047 words (approx. 12.2 pages), 7 sources, MLA, AU$ 129.95
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Abstract
The paper examines how myths, legends, and folk tales have been a main force in nearly all religious doctrines throughout history, including those of Eastern religions such as Sikhism, Buddhism, Shinto, and others. The paper discusses how these stories, often passed down through the generations, both verbally and in written doctrines, serve to help practitioners cope with the complex world in which they live. This paper focuses on how these types of stories affect the lives of followers, and how those followers use the lessons within these myths to teach others about their values and religious practices.
From the Paper
"Hindu myths also teach the values of society, which allow the followers to understand how and why their teachings operate within their world. For example, the myth of Mrigari, a non-violent hero, focuses on the relationship between non-violent actions and concepts of Hinduism such as reincarnation and positive karma. In Hindu societies, actions are to be viewed through consciousness, rather than through the physical world (Narayan, 1989). By combining the myth of Mrigari, who is changed in life through his spiritual teacher, with the concepts of the myth, such as the transformation from a violent individual to that of an extreme peacekeeper, the myth serves to explain how non-violent actions can lead the follower of Hinduism to compassion and empathy."
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Divine Light, 2007.
An analysis of the history and evolution of the concept of divine light, particularly within architecture.
3,601 words (approx. 14.4 pages), 8 sources, APA, AU$ 145.95
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Abstract
This paper discusses the concept of divine light. It investigates the origin of the concept and how it is integrated with social values and ideals of various times throughout history. The paper discusses the history of divine light and suggests that in these modern times, the concept of the divine has stretched and evolved to include a variety of principles, religions and lifestyles. The paper gives examples of its use and particularly focuses on the concept of divine light in architecture.
Table of Contents:
Introduction: Divine Light
Divine Light in Architecture
Greek Temples
Early Christian Architecture
Medieval Christian Churches
Baroque churches
Modern Churches
Conclusion
From the Paper
"Instead, Tadao Ando asserts that a universal spirituality is possible through the use of natural forces. This in turn is reminiscent of the enclosures around Greek Temples, where natural elements were used to connect the human spirit to the divine. Ando recognizes that the divine, if architecture is going to be truly universal, is largely undefined by the paradigms of modern society. We live in an integrated world. Ando therefore uses natural elements that appeal universally to the human spirit. This provides for a "divine light" that is flexible: human beings can use its effect to connect to any form of the divine that pleases them. In this integrated approach, Ando emphasizes the creative force, once assumed to be from exterior or supernatural forces, that comes from within the spirit. As such, his work is a true integration of modern social values."
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Divine Foreknowledge, 2008.
This paper discusses the concepts of divine foreknowledge and free will, concentrating on the beliefs of St. Augustine.
1,339 words (approx. 5.4 pages), 5 sources, MLA, AU$ 64.95
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Abstract
This paper examines the differing role of divine foreknowledge within the philosophy of St. Augustine. First an overview on the general concept of divine foreknowledge is given in order to understand its influential role during these times. Then the paper examines its role as applied to the philosophy of St. Augustine. The writer also looks at the theory that humans have the free will to make their own decisions. The writer concludes that what makes St. Augustine's work so important and successful, in both religious and philosophical circles, is its ability to understand the conflict and the importance of reconciling these concepts in order to preserve both the sanctity of divine foreknowledge and human will.
Outline:
Introduction
Divine Foreknowledge vs. Freewill
St. Augustine
Conclusion
From the Paper
"According to the theory of divine foreknowledge, god is omniscient and therefore holds knowledge of everything: past, present and future. In other words, divine foreknowledge is god's ability to know everything about all things. Further, since god has knowledge of everything, everything that god knows is necessarily a truth. For example, if god knows that X will go and do Y, then it is true that X will do Y, even if X has not yet done Y. Further, since it is a truth that X will do Y, it is also impossible that X will not do Y. In other words, in a pure system of divine foreknowledge, humans have no freewill. The two cannot co-exist.
"However, some theorists, including St. Augustine, have developed a non-pure system of divine foreknowledge and instead believe that although god has divine foreknowledge, he is not all knowing in a traditional sense."
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The Human and Divine Relationship in Homer?s "Iliad" and Herodotus? "Histories", 2001.
Examination of human and divine relationships as seen in such ancient Greek literature as Homer?s "Iliad" and Herodotus? "Histories".
2,795 words (approx. 11.2 pages), 5 sources, MLA, AU$ 120.95
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Abstract
This paper discusses how throughout Greek history the relationship between human beings and divine figures is a noticeable and predominant one, evident in myth, and especially literature. The author examines such literature of the time, in particular, Homer?s Iliad and Herodotus? Histories, to better understand this unique and extraordinary relationship between humans and divine powers in the ancient Greek world.
From the Paper
"Throughout Greek history the relationship between human beings and divine figures is a noticeable and predominant one. Evidence of this relationship exists in many forms, such as architecture, art, myth, and especially literature. By examining the literature of the time, we as historians, philosophers and archaeologists, among others, can better understand this unique and extraordinary relationship between humans and divine powers in the ancient Greek world. The "Iliad" of Homer demonstrates many principles of this relationship through the story of the Trojan War. The characters, their actions and the events that take place demonstrate the interaction of humans and gods, the individual relationships, the authority of divine power, and the helplessness of humans. We also see the treachery and deceit of the gods towards humans. We can look at other later literary works such as Herodotus? Histories to examine the human and divine relationship as well."
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Concept Of Divine Justice, 2002.
Analysis of Dante's "The Divine Comedy" in relation to justice.
1,800 words (approx. 7.2 pages), 3 sources, AU$ 91.95
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Abstract
Analysis of Dante's THE DIVINE COMEDY in relation to justice. Role of God and Christ. Purgatory section as a scene of self-realization. Inferno (Hell) section with divine justice meted out to sinners. Paradise section and love as as aspect of divine justice. Dante's complex theory related to his times.
From the Paper
"DANTE AND DIVINE JUSTICE
Justice is not a political or legal question in "The Divine Comedy. Instead, Dante takes his cue from Aristotle who said that "Justice is not part of virtue, but virtue entire" (Hutchins, 1952, p.856). In Purgatory, for example, when "the shade" begins to talk. It says "Of the purity the will alone gives proof, which surprises the soul wholly free to change its company. It wills from the first indeed, but the desire- which, contrary to the will Divine Justice sets to the torment as it had been to the sin- allows it not" (Dante, 1952, p. 85). Divine Justice, therefore, is the final arbiter of sin and virtue. Divine Justice is also, so it seems, a means of starting over, of eliminating sin and desire. In fact, "The world is renewed. Justice returns, and the primeval time of man, and a new progeny descends from heaven" ..."
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Relationship between the Human and the Divine, 2006.
A paper looking at the relationship between the human and the divine in Greek, Hebrew and Roman cultures.
949 words (approx. 3.8 pages), 10 sources, MLA, AU$ 48.95
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Abstract
This paper examines the doctrine of divine illumination, prevalent in most ancient cultures. The paper explains that the doctrine of divine illumination holds that human beings require a special divine assistance in their ordinary cognitive activities. The paper then takes a look at how this doctrine manifested itself in ancient Greek, Hebrew and Roman cultures.
From the Paper
"Furthermore, some of the cultures believed in the intermingling of the gods with humans. Not only did the gods interact in the lives of humans, but they also fathered children by humans. Therefore, humanity could only be understood as a relative concept, "relative to the sub-human (animal) and the super-human (divine)" (Flint-Hamilton). In fact, in some societies, there was practically no separation between the concept of human and divine."
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St. Augustine: Divine Grace and Free Will, 2007.
An in-depth look at the major doctrinal dispute between divine grace and free will, focusing on the teaching of St. Augustine.
5,814 words (approx. 23.3 pages), 11 sources, APA, AU$ 201.95
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Abstract
This paper reviews, discusses and analyzes the teachings of St. Augustine. The paper reports that the teachings of St. Augustine expounded upon the relationship between the Divine Grace and human free will and the influence both have on the achievement of individual human salvation. According to the paper, Pelagius was St. Augustine's biggest rival, teaching that Divine Grace was not the sole necessity for achieving salvation.
From the Paper
"God has decreed that we are all sinners, but even this condition is a result of a free choice made by Adam and Eve when they committed the original sin. In choosing to sin, the first man and first woman were undertaking truly momentous decision. Rather than accept that which was freely given to them - a beautiful and eternal paradise - they chose to question, and therefore to sin against God. By their choice in the beginning, all humanity was condemned to a life outside Eden, one that necessarily entailed sin. It is like the case of a man who chooses to emigrate from the country of his birth knowing that, once his decision is made, he can never return. He makes his choice, takes with him his wife, and goes to another country. The two have children in that country, and forever afterwards, their descendents are now citizens of that place. Those descendents can, of course, choose to change their habitations at some future date, even possibly deciding to return to the land from which they originally came, but they can never pick up from where their ancestors left off. It is possible, in fact, that the land, or nation, from which their forebears emigrated might no longer exist. At the very least, the position of their family in that country would have changed. It is the same with humankind and the Paradise that was Eden.
"Augustine viewed his own personal conversion as an act of Free Will. All his life, he had been faced with real choices in regard to his thoughts and actions. Throughout his youth, he had chosen to ignore the Path of God, and to follow false philosophies and indulge the pleasures of the flesh. The other choice - to accept Christ's teachings - was always open to him yet, until he consciously made it, could not possibly furnish any stimulus for change in his way of living. St. Augustine explains his discovery in Against the Manicheans"
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Divine Justice in Dante Alighieri's "Inferno", 2005.
An examination of Dante Alighieri's journey to the acceptance of Divine judgment in his work, "The Inferno."
1,179 words (approx. 4.7 pages), 4 sources, MLA, AU$ 58.95
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Abstract
This paper discusses Dante Alighieri's allegorical tale, "The Inferno." It describes the concept of Divine justice within the work and discusses how the work can be seen as a journey to one man's acceptance of Divine judgment, as part of the objective will of God. The paper discusses the journey that Dante goes through and how it affects him.
From the Paper
"Even to the very monsters of hell does Dante Alighieri extend his belief in divine justice, as is seen in the wood of the suicides. He describes the woods as "the nesting place of the foul Harpies." (Dante, Cant. 13), who, according to ancient Greek lore, were "fierce, filthy, winged monsters, with the faces of women, bodies of vultures, and sharp claws who served as ministers of divine vengeance, and punished criminals." (Harpies, Par. 3). Undoubtedly, the Harpies are most appropriate guardians of the wood of the suicides, as they are ministers of divine justice, and, in addition, there exists a strong contrast between the Harpies who are prophetic, and the suicides who believed themselves to be prophetical in assuming that there was nothing left to live for in their futures, furthering the idea of contrapasso in The Inferno, and providing a delicate and profound example of divine justice."
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Divine Justice vs. Human Nature, 2002.
Takes a look at how Dante and Boccaccio make opposing arguments on the issue of divine justice versus human nature.
1,575 words (approx. 6.3 pages), 2 sources, AU$ 74.95
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Abstract
This paper demonstrates Dante?s and Boccaccio?s opposing views concerning whether the importance of God?s divine justice outweighs the innate human qualities present in all peoples. Using the example of how each portrays members of the clergy in their works, Dante?s preference of divine justice emerges, as does Boccaccio?s preference of human nature.
From the Paper
"Dante and Boccaccio disagree on the issue of divine justice versus human nature. In The Divine Comedy: Inferno, Dante employs Fortune to prove the importance of divine justice. As a creation of God, Fortune operates strictly within the will of God, enhancing Dante?s depiction of God?s omnipotence. Dante also illustrates the importance of God?s divine justice through the various people the pilgrim meets in the circles of the Inferno, specifically members of the clergy. In sentencing these men to hell, Dante demonstrates the fair and impartial manner in which God judges all people. He points out that God does not favor the clergymen because of their church titles, but judges all people according to the same moral and religious standards. Boccaccio, on the other hand, utilizes the same constructions in The Decameron, but uses them to contradict the previously accepted philosophies set forth in the Inferno. Boccaccio presents Fortune as God?s enemy, a power that provides earth with more than it needs."
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The Divine Comedy and Carl Jung, 2008.
This paper discusses Dante's 'The Divine Comedy' as it relates to Jungian archetypal theory.
1,740 words (approx. 7.0 pages), 4 sources, MLA, AU$ 81.95
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Abstract
In this article, the writer notes that the development of Dante's 'Divine Comedy' is a development of self. This individual travels from shallow to more authentic experiences as he or she travels through the different worlds or levels of hell. The writer points out that similarly Jungian archetypal theory demonstrates the same sort of idea. The individual travels through a traditional set of concepts that range in depth from very shallow to much deeper and more authentic, until one becomes what is considered the true self which is steeped in the concept of the old soul and is the mythic combined with the human. The writer maintains that the archetypes associated with Jungian theory are clearly and concisely illuminated in the depths of the 'Divine Comedy'. The writer concludes that each archetype is given its appropriate time and due character while Dante the pilgrim seeks to entertain how he above others can more closely live the life of the wise old man, who he assumed was Virgil but was really himself.
From the Paper
"The shadow coincides with early Dante, when he is drawn by sin and temptation and on the verge of suicide. He is in need of intervention, in this case Virgil (the wise old man) to accompany him and give him guidance as he does not know himself or his place in the world. He is also in need of Beatrice, his lost love to come to him and explain the virtue of the journey and to introduce him to his guide, the wise old man a concept illuminated later that will lead us between the acceptance of the feminine Animus within himself as nothing to fear. For Dante the shadow is really his grief, as he wanders about the world trying to do and say the right thing but not knowing himself well enough to known what the right or wrong thing for him is."
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Greek Myths, 2003.
A look at the continued fascination for Greek myths and legends in western culture through psychoanalysis and philosophy.
1,043 words (approx. 4.2 pages), 8 sources, MLA, AU$ 52.95
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Abstract
This paper discusses how Greek myths are seen by western civilization as great works of art and beauty. It attempts to analyze why there is a continued fascination with them. It looks at how myths are the basis of our societal and religious practices and are therefore intrinsically treasured institution. It shows how philosophy has contributed to the understanding of the myths by interpreting them as universal allegories about humanity and existence, thus ensuring the continued fascination. It also examines how through psychoanalysis the characters in myths serve as examples of the human?s unconscious desires. Myths are true works of art that can infinitely adaptable and infinitely important as we change our values.
From the Paper
"Psychoanalysis is another field that has adopted the universalthemes and stories of the myths this time to explain the inner workings of our consciousness and thought processes. Sigmund Freud and then later Carl Jung both used the Greek myths to elaborate on their own theories of the mind. Myths according to the strain of psychoanalysis preached by Freud can explain unconscious desires; the characters in myths serve as examples of the human?s unconscious desires. The Greek myths served as a good universal basis for the experience of the human condition, thus allowing them to be useful in psychoanalysis."
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