Luther man between God and the Devil

Introduction The preface to Luther by Heiko A. Oberman gives the reader a sneak preview of what to expect while reading the book. In his opening sentence however, Oberman warns the reader that discovering Luther is something that cannot fit within the confine of scholarship exposition. To understand Luther however, Oberman notes that people must be ready to leave behind their views about the world and life.Advertising We will write a custom critical writing sample on Luther: man between God and the Devil specifically for you for only $16.05 $11/page Learn More This is because Luther’s world was different from what the contemporary man knows; the church had so much power that it was equated to heaven, while the emperor’s represented the â€Å"powers of heaven† (xix). Reading through the book, one gets the impression that Oberman shares in the religious and spiritual issues that he documents about Luther having gone through. He relates the Luther experiences and discoveries both in terms of emotional and physical struggles as the same as what people in the contemporary society face. In the preface, one gets the impression that Oberman does not give religion or the state of the society as much weight as a factor that affected Luther’s life. This is made clear by the phrase, â€Å"It is not the Catholic, protestant or modern Luther we are looking for†¦Ã¢â‚¬  (xix). He however acknowledges that â€Å"we† will encounter religions and society’s state in the course of reading the book. The use of â€Å"we† in preface gives the reader the impression that he/she is not alone in discovering Luther. Oberman makes himself part of the journey too. The dying scene The main body of Oberman’s books starts with the dying scene where Luther is being attended by the â€Å"Reverend father†. It was February 18, 1546 when Luther Died. Before his death, Luther went through some final te sting where witnesses were summoned by his friend Justus Jonas just to confirm that Luther had â€Å"died steadfast in Christ and the doctrines that he had preached† (3). Oberman notes that Luther had always prayed that he would always be able to resist the devil to the very end believing that resisting Satan, who is branded as the ultimate and bitterest enemy to human kind would be his ultimate liberation from the tyranny posed by sin. Oberman also notes that Luther believed that a trust in God convinced him that the agony that he suffered in his life would be nothing more than brief blow upon his death (3).Advertising Looking for critical writing on religion theology? Let's see if we can help you! Get your first paper with 15% OFF Learn More Liberal thinking Oberman further succeeds in portraying Luther as a person who had his own way of thinking. As indicated in the book, the author narrates that Luther adjusted his time with benchmarks rather than tolerance , enlightenment, modernity or progress to determine time. In order to understand Luther therefore, Oberman suggests that â€Å"we† need to read Luther’s history with a non-conventional perspective (12). Luther’s influence on the politics of the day seems to have been known to him more than anyone else. In one scene for example, Oberman states that Luther knew he posed a risk to the policy in Saxony. Since he did not want to break the sovereign’s freedoms that would be contained in political actions, he made the Saxony’s elector an attractive proposal that if accepted would have seen him leave the land (22). In a bid to stop Luther from leaving, the elector summoned him and promised to take a neutral position, while granting Luther the academic freedoms necessary to discuss scriptural questions with his students without any hindrances. Yet, Luther’s affair with the law was not always smooth. In 1520 for example, Pope Leo announced a condition al excommunication to Luther based on his works, which the pope defined as â€Å"heretical, offensive and false† (Oberman 22). The pope however gave Luther 60 days to submit a response. Luther however could do nothing like that and finally in 1521, the Pope signed the excommunication letter, hoping that it had finally settled the troubles that arose from Luther. Luther’s supporters argued that the excommunication was motivated by the fact that the church could not stand reformation, yet a time for the same in the church was long overdue (Oberman 24). Reformist, teacher, doctor or preacher? Oberman’s book further notes that Luther’s influence on reformation would have ended sooner were it not for the death of Emperor Maximilian I in 1519. Before the death of the emperor, the Elector Cajetan in Saxon had done a lot to protect Luther. However, his protection of Luther stood no chance of surviving a final decision by the Papacy in Rome. Luckily however, the d eath of the emperor created a political upheaval in succession, which for a fair amount of time shifted attention from the Luther question.Advertising We will write a custom critical writing sample on Luther: man between God and the Devil specifically for you for only $16.05 $11/page Learn More The controversy between the Germans and the Papacy regarding Luther was clear as one end held that no one could be placed under a ban without being accorded a suitable hearing, while the other side maintained that Luther was under an automatic ban due to his incorrigible and notorious heretics (Oberman 36). While the Papal attracted critics, Oberman portrays Luther as having gained more public support especially from his writings which criticized how cases were â€Å"nipped in the bud† when they were tried in the imperial, papal or local courts (36). Having argued that no one deserved being banned without being given fair hearing, the Germans succeeded in convincing the Papacy to grant Luther a hearing. In 1521 therefore, Luther appeared before the Bishop’s court sought to find the reality about the accusations of heretics placed on Luther. During the hearing, Oberman portrays Luther as a tactical and knowledgeable person who refused to answer non-specific questions. Asked whether he recognized the books written in his name as his own work, Luther sought to have the books mentioned individually (38). According to Oberman, the mentioning of the books served to dispense the notion that Luther was a â€Å"stupid monk† to anyone in the court room who may have held that idea. Asked whether he could recant, Luther requested the court to give him time to think. On his return the following day, his answer was an indirect one. He said that his books were neither polemical nor sharp. He stated that his writing addressed the Christian faith and life as directed by the gospel. To this end, he stated that not even the opponents woul d find anything objectionable in the books. About the books that addressed the Papacy, Luther told the court that he had addressed how the papal office had ruined the church, weighed the human conscience down and oppressed the empire. He therefore argued that he could not renounce anything he had written in his books because by doing so, he would be encouraging tyranny.Advertising Looking for critical writing on religion theology? Let's see if we can help you! Get your first paper with 15% OFF Learn More By recounting this episode, Oberman portrays Luther as a person who stood steadfast with what he believed in regardless of whether he had the support from others or not. In a documented recounting of the proceeding that took place in the hearing, Luther is portrayed as a watchful person who not only realized that the hearing was not intended to gather information, but rather to accept the anticipated recantation by Luther or uphold the ban. Since the hearing was made of Germans, Luther argued that instead of acting independently, the Germans had acted childishly, allowing themselves to be fooled by the Romans. Oberman observes that though Luther’s evaluation of how the interrogation was conducted was indeed valid, he (Luther) was wrong about the Germans acting childishly. Oberman argues that no where in western Christendom would people find it politically viable to protect a seemingly rebellious monk against extradition from Rome. More so, obtaining a public hearing like what the Germans did for Luther who was perceived by Rome as a notorious heretic was also unusual. According to Oberman therefore, the same Germans who Luther has termed â€Å"follies† had kept his issue alive in such a long time such that the ban imposed by Rome was stifled (Oberman 40). Oberman’s book gives a clear picture of Luther’s attack on Rome and the papacy and gives the reader the actions that made Luther such a bitter person against the actions of Rome. At some point in the book, Luther is quoted saying that every person in Rome had gone crazy and â€Å"†¦had become inane fools and the devils† (Oberman 43). His reason for such strong wording about Romans was the fact that they had accepted the information passed by the church in Rome in that time, which Luther referred to as lies, which were being passed on as truths. According to Luther, Rome was the devil’s gateway to the church, yet, Christ sought representation through people who we re willing to work, preach, suffer and die. Instead however, the office of the Pope which was supposed to act as the servant of Christ leading the way for the church followers had become the â€Å"ruler of rulers† (Oberman 43). Reading this book however, one not only identifies the character of Luther, but also Oberman’s character as well. For instance, by making the devil a central agenda in his biography of Luther, one gets the impression that Oberman shared the convictions that Luther had about good and evil. One also gets the impression that not only does Oberman find the justification for a faith in Christianity, but he also finds â€Å"a new belief in the devil† (104). Surprisingly, Luther and Oberman are from different centuries. Luther was from the middle ages, while Oberman just wrote the book in the 19th century. Yet Oberman’s writing succeeds in portraying the devil not as a medieval residue, but an astonishingly modern reality. Oberman specifi cally portrays Luther’s role giving the reader a new understanding of Satan’s role in a person’s life. Through Luther’s believes and discoveries regarding Satan, Oberman gives the reader a few insights about how Satan allegedly operates. For example, as opposed to what many people may think; holiness and sanctity does not necessarily mean that the devil is absent. According to Luther, acts of Christianity which include preaching the gospels, people gathering to hear God’s word and other things that Christians do in order to strengthen their faiths provoke Satan to attack Christians even more. Luther also notes that in an attempt to ‘mislead’ Christians, the devil ties people down to religiosity. To this, Oberman adds that one is entangle in self devout analysis. He thus concluded that the ideals of divinization, perfection and holiness are Satan’s way of misleading the Christian faithful. Unlike a person who seeks Christ because he or she is â€Å"filthy and sinful†, Oberman notes that those who think they are divine, perfect or holy do not see the need to do so. Oberman is also successful in drawing a distinction between modern Protestantism and what Luther believed. Most notably, Oberman documents the high regard that Luther had for the sacraments. Despite his protests against the act of the Catholic Church and the papacy, Luther is quoted as having said â€Å"I am undeserving, but I rely on the faith of the church- or of another believer. Whatever my situation, O Lord, I must be obedient to your church, which bids me to go to communion. If I bring you nothing else, at least I bring you this Obedience† (Oberman 242). Further distinction between modern Protestantism and what Luther believed is portrayed by Oberman as his demand that Christians go to confession at least once annually. To this, Luther stated that instead of people approaching the sacraments with fear and humility, they should have faith and be confident when taking part in the sacraments. Through abandoning humility and fear and embracing faith and confidence, Luther argued that people would stop seeking worthiness, since no one could be worthy before God. Luther’s stand about the sacrament did not go unchallenged. Oberman notes that the Swiss for example questioned the profit that people got from assuming that Christ’s flesh was represented in the Holy Communion, while Christ himself had dismissed the flesh as having no profit. Further the Swiss questioned Luther how obedience can replace insufficient faith. With no clear answers from Luther regarding these questions, the Swiss branded Luther a neo-papist and a captive of the middle ages (Oberman 242). As a reformist, Oberman portrays Luther as a person who attracted more foes in high ranking positions than was prudent to do at that day and age. For example, he challenged the supremacy of the papacy and the mandate given to councils. Thoug h he acknowledged that the pope deserved respect as the bishop of Rome, while the papacy deserved being held in high regard especially because it was an institution created by agreeing people, he said that neither the pope nor the papacy deserved to serve as the standard of obedience. Instead, the Gospel should be used as the measure of obedience (Oberman 246). Oberman once again portrays Luther as a person who had a firm believe in himself and the things he did. For example, while his friends tried to dissuade him from publicly questioning the authority that the pope and the papacy office had on Christianity, Luther rendered an account based of St. Peter who the pope is modeled after. To this, he said that though Peter had a prime and honorary position among other apostles, his position did not give him any legal supremacy or authority to â€Å"make, send, govern or ordain other apostles† (Oberman 247). Oberman also portrays Luther as a man who believed that the institutions in the church should have been formed under the guidance of the Gospel. This he suggested should have been the case if people adhered to the gospel adequately instead of depending on heresy. According to Oberman, Luther insisted that the unwavering theology of the cross of Christ could not support either catholic-subjectivism or the protestant individualism. Rather, true theology would further unity in Christianity regardless of the denominations and would thus succeed in letting people know the need to heed God’s commandments. A reoccurring image of Luther throughout the book is that of unwavering and often fearless man. One gets the impression that Luther knew the possible implications of his words and actions but still chose to criticize or point out the evils that bedeviled the society mainly because the church then refused to play its rightful role and instead chose to engage in power games and governance. In 1519 for example when his ties with Rome were still intact, O berman observes that Luther said that the church â€Å"was an accumulation if schisms† (249). When the church in Rome finally excommunicated him, he burned the canon law and the bull of the pope to show his rapprochement. This was seen by some as the final act of revolt that Luther had started in 1517. Oberman notes that attempts by those opposed to Luther’s action to brand him a Hussite failed. Hussites had previously waged war against the Catholic Church and labeling Luther as one would no doubt would have cost him some support. Luther is however portrayed as a person who would have cared less about the labels that his opponents gave him. Luther is also portrayed as a person who attached meaning to his dreams. In Oberman’s account, it is stated that Luther had Utopian and devilish dreams, which he quickly recognized as traps set by Satan. In his interpretation, Satan conjured up images of purity for people and then encouraged them to understand the evil contai ned in their words, actions or thoughts (64-66). The reformation Oberman starts the chapter on reformation breakthrough by creating the Luther that people would have expected to see. Having become a doctor of theology, Oberman states that Luther was now in the same ranks as some stupid monks who spent their time arguing about nothing in specific. The monks perceived themselves as guardians of the proper doctrine and piety, yet, they were barely able to â€Å"count their own toes† (151). Oberman therefore portrays Luther as a truth seeker therefore contradicts public expectation of what the learned theologians of his time were used to doing. Oberman credits the reformist ideas of Luther to the fact that he (Luther) encouraged people not only to agree to the idea that God is just, but rather seek him with their entire beings, which included their thoughts and actions; bodies and souls; and suffering and love. Oberman also observes that the search for salvation as championed by Luther suggested that all people; whether educated or not could engage in the same exercise. Still, Oberman portrays Luther who did not allow his understanding of theology to alter his perspective or raise his voice to critique the medieval theologians who were regarded as authorities at that point in history. Central to the reformist ideas of Luther as noted by Oberman was Vicar General Staupitz. The latter is credited by Luther for â€Å"first of all being my father in this doctrine, and having given birth [to me] in Christ† (Oberman 152). Having introduced Luther into the doctrine, Oberman’s book indicates that Staupitz gave him a longing to seek the reality of the principles therein from the scripture. Still, not everything in the scriptures made perfect sense to Luther. More specifically, Oberman quotes Romans 1:17, as a scripture written by the St. Paul as an obstacle that Luther struggled with. The scripture reads: â€Å"For therein [in the gospel] is the right eousness of God revealed† (Oberman 152). During his study of the scriptures however, Luther appear to have come as one thing as the absolute truth; that God’s righteousness is the eternal law through which all men and women will be judged on doomsday. According to Oberman, the righteousness of God is not distributed to humankind like talents; rather, it put men who are willing to abide by God’s teaching in a position where they can attain righteousness. Luther’s discovery about God righteousness however suggests that it is united with Christ’s righteousness, further confirming that Jesus Christ and God the father are one. According to Oberman, Luther’s ability to think originally gave him the reformist qualities. More so, he was willing to test the discoveries he made while studying the scriptures against the prevailing laws used by the church. Luther’s discovert about the righteousness of God was unheard of during his time. He used it to discredit the doctrine of good works as championed by the church and to human action; he discredits the reward and merit ideals which were at the time the main motivators for human action (156). According to Oberman, tribulations and struggles make the true life of a theologian as opposed to speculation or philosophizing. Notably however, Luther’s experiences as a reformist reduce the fears, hopes, successes and struggles to two stages: 1) a desperate monk; and 2) the self-confident reformer. Oberman however notes that Luther astounds scholars because his works seems to have taken some form of systemic research, from which drew conclusions and finally delved into the world of reform. Accordingly, Luther’s reformist ideas were drawn from lesson from St. Augustine and St. Paul. After seeking a deep understanding of the scripture, he indulged in conflict with the pontifical church through logical accusations and arguments. Luther’s reformist role is not only co vered by Oberman alone. Other writers like Levi et al (259-284) have included Luther among the reformers who contributed schismatic solutions towards the renaissance and reformation. Luther’s Death Oberman gives the reader the impression that Luther’s death was not only waited by Luther himself, but his adversaries too. Most notably was Johannes Cochlaeus who first wrote about Luther. Unlike Oberman however, Cochlaeus did not have any kind words for Luther. He instead denounced him as the devil’s spawn that is portrayed in the Bible as the seven-headed dragon. What no one could not establish beyond Luther’s death however was whether his soul was taken by the devil or whether God rewarded it by taking it to everlasting happiness as Luther all along wished for in his life. Their books takes special note of the role that the reformist idea played in Germany at a time when Rome had taken the reigns of power in Europe through the office of the papacy and the p ope as the power figure. In this book however, one gets the idea that Luther’s ideas only set ablaze the feelings about Rome that had simmering in Europe and especially Germany. In an effort to solve the mystery of who between God and the Devil took Luther’s soul, Oberman’s book (3) gives an account of how simple believers and people in the academic world sought to establish the truth. The not-so-informed believers simply imagined that whoever was fast would snatch Luther’s soul first. The academic scholars on the other hand argued that a descent into hell could be easily diagnosed medically. According to their argument, Luther’s death would have been abrupt if the devil took his soul because, â€Å"the devil [would have] snipped the thread of life†¦, thus leaving the church unable to render its last assistance† (Oberman 3). As such, they argued that Luther’s slow death meant that he had commended his soul into the hands of God. Initially, Oberman (4) succeeds in portraying Luther as a patient, understanding and cheerful man who understood the reality of death in such a way that many men would have difficulties doing. More specifically, he describes how Luther knowing his death was imminent chose to spend his last days in his birth place in Eisleben where he mediated a protracted battle between two brothers. Weeks before his death, Luther is portrayed as a patient man who despite his despise for lawyers, spent hours sitting between the two parties trying to mediate them. Oberman also succeeds in portraying Luther as a man who had the nerve to accept that the inevitable death was eventually going to catch up with him. He even seems to have made fun of the fact that in death, he â€Å"would lie down in [his] coffin and give the worms a fat doctor to feast to on.†(5). Oberman also portray Luther as a man who had a firm believes in life after death although he did not state it as a fact. Rather, he said that â€Å"it was very likely† that people’s spirits in heaven would be renewed. He however stated that it was also likely that man’s spirit and body would remain undetached for people who would end up in hell (5). How closely Luther’s friends associated him with a man of God is evident when the news were first broken to his friend Melanchthon. Struggling for control and struggling to get the right words to break the news about Luther’s death to his students, Melanchthon used a phrase used to describe Prophet Elijah’s death. He told his students that the â€Å"charioteer of Israel has fallen† (Oberman 6). Having been the personality behind the evangelical movement and the reformation, Luther left a gap that had no immediate successor. To this end, Oberman manages to bring out the difference in tact between Prophet Elijah and Luther. Unlike Elija who had picked Elisha to be his successor, Luther had refrained from such a thing believin g that the Gospel would be strong enough to charge its own way (Oberman 7). Unfortunately, not every one shared in the Pope’s opinion. Conclusion Overall, reading about Luther gives one the impression that he was an argumentative, single-minded person, who hard an enormous amount of self confidence and believe. This characteristic mainly comes across because he did not waiver even when he faced opposition for his writings or spoken word. Being branded a heretic meant that he could face death by fire. Yet, even with controversies regarding his 95 theses raging, he could not renounce any of his written works or apologize for the same (Cep 5). He strongly believed that he had written the right thing and that apologizing for pinpointing the evils in the society would only lead to more tyranny. His writings and actions however led to his excommunication from the Catholic Church by Pope Leo and since Luther knew he could not reform the church from outside, he began the process of b uilding a new church (Cep 14). This marked the beginning of the protestant church, which was based on the concepts of freedom and liberty. According to Oberman, Luther never referred himself as the reformer; rather, he used the titles professor, preacher or doctor because he believed his role in Christendom was proclaiming the good works which were necessary for the survival of the real religion on the threatened world. Yet, Luther did not fail to have a fair share of shortcomings. Oberman notes that Luther, the ex-monk at some tome adopted the role of a new layman who was eager for the joys and pleasures that come with secular jobs. According to Brady, the new form of apocalypticism and worldliness that overtook Luther at some point meant that he became an alien to reformation (41). The progressive reformation that was as a result of Luther’s actions was far from his initial intention. Reading through Oberman’s account of Luther, it is clear that though Luther imagine d a world where the devil was forever pursuing God’s children, he adopted a sober view of Christianity and hence adopted a reformist role. Works Cited Brady, Thomas. The work of Heiko A. Oberman: papers from the symposium on his seventieth birthday. PA Netherlands: Brill Publishers, 2003. Print Cep, Casey. â€Å"The ecstasy is real†. The Harvard Book Review. Dec. 2008. Web. Levi, et al. Renaissance and Reformation: The Intellectual Genesis. New Haven, CT: Yale University press, 2004. Print. Oberman, Heiko. Luther: man between God and the Devil. California: The Doubleday Religious Publishing Group, 1992. Print. This critical writing on Luther: man between God and the Devil was written and submitted by user Paige Key to help you with your own studies. You are free to use it for research and reference purposes in order to write your own paper; however, you must cite it accordingly. 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The eNotes Blog Buried Under Papers 5 Grading SurvivalTips

Buried Under Papers 5 Grading SurvivalTips It’s that time again. Actually, if you are an English teacher, it’s always that time. You feverishly comment on 45 drafts, hand them back to students†¦and receive 50 more. In the meantime, 3rd period’s pop quizzes are getting moldy, six student presentations need to be assessed, your two sections of American Literature need tests corrected, there’s a handful of letters of recommendation that need to be written, and three (or four, or more) classes need to be planned- all by Friday. Sound familiar? I don’t have the answers, but I do have sympathy and a few tips that have helped me weather a storm of essays for a decade and a half. 1. Reward yourself. No, seriously. The school isn’t going to pay you more, so pay yourself. Maybe a piece of chocolate after every five essays? A quick round of Word Crack between stacks of tests? Whatever your currency is, use it. Liberally. When I’m buried (which, as I mentioned, is always), I set a goal. AP Papers: treat or break after every four.   Tests?   These are faster so I hold off until I get through a class set.   That, you might think, could lead to a lot of chocolate consumption. Don’t worry. You’ll burn it off pacing in front of your students. 2. Go somewhere else. Even when I didn’t have three children clambering on me, I was more efficient working away from home. If you are an English teacher, you know that only half your job happens at school. At home, there are temptations and chores: Netflix and laundry, a good novel and vacuuming.   But if you go somewhere else, you are trapped with your work.   I like to combine this tip with Number 1, and head to a coffee shop where I can reward my (perpetual) overtime with a latte. 3. Chip away. Let’s face it.   A stack of 50 research papers is daunting.   It seems to require hours of uninterrupted time.   I’ve found through the years that I can ninja-grade.   Dart in for a sneak attack, knock off one or two, then zip away before you’ve even realized you’re grading.   A paper or two at your kid’s baseball practice, another while you wait for the department meeting to start, yet another in a spare ten minutes before class.   Suddenly, you have four papers done, and you barely even noticed it.   Do this several days in a row, and your stack of papers will shrink like magic. 4. Set a timer. It’s so easy to want to say everything.   My AP students actually read every comment and want desperately to improve.   I could regularly spend 30-45 minutes per paper, but that’s not sustainable.   I’ve found that setting a timer for ten minutes (fifteen for a more complex assignment) has helped me manage my comments and be efficient with my time. *Check out some great online timers here. 5. Know your magic number. Mine is four.   Sometimes five.   This is the number of consecutive papers you can read without spacing out and daydreaming.   After you hit the magic number, you will start spending more time than necessary on each essay as your brain frantically searches for something- anything- else to think about other than student writing.   Grade only the magic number and then switch to another task. 6. Buy better pens. Really.   And change up the colors.   Don’t suffer with ballpoints. Good luck.   Grading papers can be soul-sucking (I have 40 papers to turn around in four days!).   It’s never fast, rarely fun, but it can be managed.   And, unless you teach in a year-round school, there’s always summer†¦ This is a guest post from one of our Educators, Tiffany Joseph. Tiffany  is a current high school English teacher and former college instructor.   She writes, reads, and paints as often as life allows.   If youre interested in contributing to the   blog, go here.

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Indian Art For Cultural Traditions Cultural Studies Essay

Indian Art For Cultural Traditions Cultural Studies Essay As we know India in famous for its culture and traditions. India is a land where there are full diverse cultures. Even geographically the cultures and tradition are suitable to India. The physical of India is so much matched with its cultures and tradition that I became forced to talk about the geographic region of India. Well, Indian art can be defined as the theological, hieratic or is the best of all as traditional. As India is a multi religious country so each religious has its own kind of arts and paintings. I would like to talk about some kinds of paintings in India. Mughal Paintings, Heena paintings, Acrylic paintings and painting texture. If there is a quality, richness, and innovativeness then Mughal paintings are highly admired. I liked Mughal paintings because of its style and unique. Mughal love paintings are the most important sub-genres of Mughal paintings. This sub-genre of paintings is beyond imagination. In their paintings they have the splendid themes and a very unique style. The best thing I liked about Mughal love paintings is that it doesnt resemble the realism. It is totally imagination and creativity. People love Mughal paintings because of its themes, luxury, sensuality and physical beauty. Mughal love painting is not only popular in India itself, it is highly appreciated all over the world. Heena, usually in local language (Hindi) known as mehndi. All the female member of an Indian family is familiar to Heena paintings. Mainly during festivals all the girls and women paints their hands with the paste of Heena. Heena is a kind of flowering shrub. To make dye by Heena first of all the leaves are dried and later crushed to make powder. After that a paint brush or a thin plastic cone is used to paints in hands or any part of body. After applying the paint at least it should kept for three to four hours to dry. This type of body painting is from centuries and it will remain for centuries in Indian art history. It is a believe that if a bride painting is darker than her husband will give lots of love to their bride Before writing about acrylic colors, I want to give a short description on What is Acrylic? Acrylic is a kind of plastic which looks like a glass, in fact the properties of acrylic is superior than glass in many ways. Basically acrylic is of two kinds: continuous cast and cell cast. Continuous cast is also known as extruded; continuous cast is a less expensive process. It is a kind of soft material and contains impurities and cell cast is a high expensive process with good quality. Acrylics are much stronger than glass in many ways. The weight of acrylic is half of the glass which makes works easy. As glass is scored, acrylic can be sawed. The output quality from acrylic is quite good than the output of glass materials. Acrylics have been more popular these days. In present world acrylics are used in malls, aquariums, hospitals. Of course in these days acrylics are used for renovation of interiors. If the thickness of acrylic is one inch than it is bullet resistant. Talking about color medium I like acrylic paints. Because acrylic color is extreme versatility. Acrylic paints are a kind of modern medium. It became popular medium in 1960s. The best thing acrylic color is the quality output and is comfortable for painting as it dries fast rather than watercolor and we can add new layers upon it without disturbing the first layer which means that the first layer doesnt dissolve with second layer. To make a light painting we can add water also. When acrylic colors dry it comes in darker tone, to get lighter tone we must be careful on mixing color. By mixing water we can use acrylic color like watercolor and if we want to use like oil paints than we can use color direct from tube. Painting texture: Texture plays very important role in paintings. It gives a character kind of feeling in artwork. The painting of the texture gives the visual effects and changes the mood of the art work. There is a famous artist in the history if painting texture, his name was Vincent Van Gogh. Some pictures of the Indian Arts are: Fig 1: http://ih1.redbubble.net/work.3453489.2.flat,550550,075,f.the-art-of-henna-body-painting.jpg Fig 2: http://www.hickerphoto.com/data/media/70/native_american_indian_art.jpg Fig 3: http://1.bp.blogspot.com/_VOeTAVik_Qo/ScJJRZ7fVRI/AAAAAAAAAH0/Pt1mVsKX_Gg/s400/indian+art.jpg Being Indian before I was not having knowledge about Indian arts. As I did research on it and I went more deep and deep about it and came to know that our ancestor were so brilliant. They made us to feel proud to be an Indian. My research became fun and more interesting. And I am very much thankful to my faculty who gave us to do this kind of assignment. Western Art Many things changes with the time. From ancient age to modern age we have came across to much type of multiple arts and movement. Many of them became new creation or transformed to other style. The references will b left for details if everything is not covered. If there is a talk about the art history than the most important term would be an art style which covers European history in the end times of middle ages to the start of modern world. The time period of art style was 14th century to 17th century. Basically Western arts were originated in west during 3000 BC. Most of the part of the world is dominated by western art. In history this is one of the oldest courses. Being the oldest course in the art history, western arts is more in high-tech zones like electronic media and the equipments for the development of creative. This horizon is also known as Electronic Arts. In 1300 AD, the history of western art examined as visual art and architecture which reflects as a human interactio n and physical environment. In 1851, an artist was born with the name Mattawan from New York. He has won the first prize in Western Art Assoc. and a gold medalist and writer also. In this way the generation of western art continued. One of the earliest painters that was picked up such as anti-racism. Her name was Marie Guillemine Benoist, a Neo-classical female painter of French. During 1800, she completed a Portrait of a Black Woman, featuring an African slave-turned-servant lady. Leonardo da Vinci, was the main person who represented all the humanistic values during this period of era with the help of his arts, science and writing. Renaissance, this was the time in which each expression and worldly experience became two main themes. It is an Italian origin and later was known as European arts movements. Below there is a list of different movements which symbolizes the different periods of western art. Mannerism Baroque Fauvism Cubism Expressionism Abstract art Futurism Surrealism Minimalism There are many other more movements but these movements are mostly discussed on this topic. A short description of each movement is given below. Mannerism The word mannerism is derived the Latin word Maniera, the Italian word. Mannerism was developed in Florence and Rome between 1520 and 1600. The movement gained favor in most of central and northern Europe and northern Italy. Baroque The origin of Baroque was in Italy and France, Spain, Germany and Netherlands adopted it later. Baroque was applied in the art of period in late 1500s to late 1700s. The wide range of artists and styles is covered by Baroque. Fauvism Fauvism, a French style of painting, also known as French Faucisme. It was flourished in France from 1998 to 1908. Fauvism used pure colors and was applied straight from the tube. Fauvism was mostly for those artists who were a transitional or in learning stage. Cubism The beginning of Cubism was in 1908. It is most radical, innovative art in twentieth-century. It is completely a conception of beauty. Pablo Picasso and Georges Braque were the inventors of Cubism. Expressionism At late 19th and 20th century Expressionism took birth. It was opposed to academic standards in Europe. Expressionism is mainly refers to show the emotions in arts. The Starry Night of Gogh, was the earliest and famous painting. Abstract art Abstract art, early 1960s to late 1940s. This kind of art movement took place during American post-world war II. This was the first American movement which was influenced worldwide. Futurism 1909-1914 was the timeline of Futurism. The appearance of manifesto gave the beginning of Futurism. The presenting style of Futurism was modern an technological. With the development of Cubism, Futurism was highly inspired and went beyond techniques. The origin of Futurism was Italy and was highly influenced in France and Russia. Surrealism The beginning of surrealism was during 1924. This was the artistic movement which bought all the artists and philosophers in hunt of sense of expressions of unconscious. Surrealism became popular after the French artist Andre Breton. I would like to talk more about Impressionism and Expressionism. Impressionism: The title of the painting Impressionism was given by Claude Monet in 1872. After two years in Paris, he laid all his works independently in exhibition. Slowly impressionism became famous and it spread all around and widely used to describe the unique style of these artists. This is a movement which is the origin of French painting, also called optical realism. The scientific interest in the visual experience and the light effect made this movement optical realism. Impressionism took birth in late 1850s to late 1890s. After 1880 there was the rise of Neo-Impressionism. Neo-Impressionism outgrew the Impressionism. Expressionism Expressionism is a kind of art movement which describes the type of art it would be taking out our own ideas, feelings on a piece of paper in sense of paintings. Expressionism was stared late 19th century and early 20th century. It was opposed to academic standards in Europe. Expressionism is mainly refers to show the emotions in arts. The Starry Night of Gogh, was the earliest and famous painting. Most of the artists used their paintings to express their internal feelings and expression. Many art languages such as intense emotions, shapes and abstraction, to come out their feelings. Some of the arts painting of western art are: Mannerism art Fig 1: http://uberart.files.wordpress.com/2008/03/parmigianino.jpg Baroque art, Rinaldo and Armida: artist Anthony van Dyck   Fig2:http://www.huntfor.com/absoluteig/gallery.asp?action=viewimagecategoryid=text=Baroqueimageid=1123box=shownew= Fauvism art, Market Church at Evening: Lyonel Feininger Fig3:http://www.huntfor.com/absoluteig/gallery.asp?action=viewimagecategoryid=text=Futurismimageid=6060box=shownew= It was very much fun and interesting to do research on art history. I came to know many things about the art of our world. I am thank to my faculty who gave us to do essay on arts. And to all the artist who gave us to think in different way.

Observations on Property in Robinson Crusoe and Second Treatise Essay

Observations on Property in Robinson Crusoe and Second Treatise  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚         People have been fighting over land and possessions since Adam and Eve left the Garden of Eden. But what actually constitutes the ownership of property? In the eighteenth century John Locke and Daniel Defoe addressed this question. In his Second Treatise, Locke defends the rights of people to property and he explains the basis for obtaining and maintaining dominion over it. In Robinson Crusoe, Defoe suggests a definition of property that concurs in part with Locke's, which indicates that people can claim ownership of property when they have added their labor to some part of it. In addition, Locke stipulates, according to principles of the rational use of creation's bounty, that people can claim as their property only what they can use for their sustenance--without wastefulness. Locke argued also that property owners must leave enough and as good for others to own. But his theory allows for the breaking of limits to ownership through the possession of money, which itself does not spoil or go to waste. Perhaps this view of money is why Crusoe takes it from stranded ships and hoards it even though he has no way to use it for his sustenance. Crusoe apparently (though unknowingly) adheres to a number of other aspects of Lockean theory. At times, however, his sense of ownership seems to go a bit further than what Locke argued for. For example, Crusoe claims ownership over an entire island. Regarding his claim, there are at least two issues to consider. The first one is whether or not the island was already somebody else's property. The second is whether or not the entire island was his since he had not added his labor to the whole of it. Nor did he ne... ...ng Crusoe: Locke's Political Theory in Robinson Crusoe." English Studies: A Journal of English Language and Literature. 69 (1): 27-36. Curtis, Laura. The Versatile Defoe. London: George Prior, 1979. Defoe, Daniel. Robinson Crusoe. New York: Bantam, 1981. Donaghue, Frank. "Enevitable Politics: Rulership and Identity in Robinson Crusoe." Studies in the Novel 27 (1): 1-11. Kramer, Matthew H. John Locke and the Origins of Private Property. Cambridge: Cambridge UP, 1997. Locke, John. Two Treatises of Government, the Works of John Locke. Vol.5. London: Thomas Teggs, 1823. Novak, Maximillian E. Realism, Myth, and History in Defoe's Fiction. Lincoln: U of Nebraska P, 1983. Wood, Neal. The Politics of Locke's Philosphy. Berkeley: U of California P, 1983. Woodward, Ralph L. Robinson Crusoe's Island. Chapel Hill: U of North Carolina P, 1969.