THE ART OF SOUL MAKING THE ULTIMATE CONCERN
The existential dilemma: 'Death in Life' v 'Life in Death'.
1 Biological mode - is living through ones progeny. 2. Theological mode - is belief in an afterlife/reincarnation. 3. is the creative mode - living through ones works.
The author of the Hayk monomyth had the idea that De Montane makes familiar to us which is 'he who teaches men to die teaches men to live. In a nutshell a denial of death is a denial of ones basic nature and totally restricts awareness and limits experience and existence.
Freedom is not intrinsically desired by all some rejected it for to be free one has to take on full responsibility, and be the author of ones own destiny. Karma it is suggested is the most dynamic way to live. My life is is my responsibility meaning my Karma, Karma is the Indian way of saying my life is my making/Karma. When one follows one's life a life of their own making, it means that one is the author of their own destiny. on the other hand when one follows a life of another authors making then ones life is said to be ones fate. I am the master of my fate: I am the captain of my soul.” Poet William Ernest Henley (1849–1903)
How to distinguish Fate from Destiny in the crafting of destiny and crafting of fate and Check imitate and emulate.All said I believe that we have some free will. Our actions can and do change our lives. However we don’t have the ultimate power to become anything or everything we might want. The plans of others for us limit what we can or can't do. Our lives are partly planned for us. we live within an overwhelming paradigm, not the one set by the inevitably, god if you like, but the one set by parents who are physically emotionally and mentally connected to us and ultimately the one that they and I are ultimately are interfaced with, societies mythmakers, the ones I call the societies soul makers. Both have plans for us, sometimes good and sometimes not. Those plans don’t completely determine our fate or our destiny but they do sometimes have an overpowering overbearing influence. Yes we do have a narrow path within which we can practice individual freedom. We have the freedom to chose as long as we stay within the natural flow of life and stay within the given parameters. So I suppose one could say we can make our own karma. Some lives are like a cork being helplessly tossed around in an ocean storm but fortunately, one can say that there free choice still exists for most of humanity within externally defined boundaries, thus life's path is like all else in between it is society's paradigm of the ideal life that most are compelled to follow. Societies' determiners form our paradigm.
My use of the word paradigm is in the sense of a worldview which is defined as the fundamental cognitive orientation of an individual or society encompassing the whole of the individual's or society's knowledge and point of view. A worldview can include natural philosophy; fundamental, existential, and normative postulates; or themes, values, emotions, and ethics. In social science, the term is used to describe the set of experiences, beliefs and values that affect the way an individual perceives reality and responds to that perception.
Social scientists have adopted the Kuhnian phrase "paradigm shift" to denote a change in how a given society goes about organizing and understanding reality.
A "dominant paradigm" refers to the values, or system of thought, in a society that are most standard and widely held at a given time.
Dominant paradigms are shaped both by the community's cultural background and by the context of the historical moment. I believe that the historically established paradigm and its moment are foundational and by far the most essential to the paradigm and it is that which gives the paradigm legitimacy.
Hutchin outlines some conditions that facilitate a system of thought to continue to be an accepted dominant paradigm, like dynamic leaders who introduce and purport, government agencies who give it credence, journals and editors who write about the system of thought, educators who propagate, to name a few.
The authors of our souls, the craftsmen of our destinies, the makers of our lives started with a story a monomyth, first told around a campfire.
The idea that the author is the creator, in a sense the self appointed or simply appointed existential therapist given the task of creating the story that alters ones destiny. one could call it the art of making a 'higher' soul for the making of souls through the art of writing stories has been an art from the days of the shaman through to the time of the written word in Sumer 5000 years ago. Stories of high adventure like a monomyth of a hero's journey on a path of transformation to the present format of choice the mobile phone.
From the choice of multiple meanings available I would choose the designation given in the field of metaphysics, where the use of the word essence, is synonymous with the word soul, and with some existentialists would argue that individuals gain their souls and spirits after they exist and that they develop their souls and spirits during their lifetimes.
So Soul here is used to refer to the thinking aspect of a person, as contrasted with the body.
Thus, in this discourse, soul and essence will refer to the ongoing being of a person (the character or internally determined goals of the person). Which is said to be a result of his or her samskaras (impressions created in the mind due to one's interaction with the external world). These samskaras create habits and mental models and those become our nature.
Finally I put forward the concept from Hinduism named Svabhava which is regarded the nature of a person, the conditionings of ego personality, their identity and these are samskaras, said to be a result of an individuals eclectic impressions, created in the mind due to the minds interaction with the external world. Samskaras create habits and mental models and those become ones nature, our essence our soul.
A great place to start for a clearer understanding of life is death which is inevitable for the renewal and change or transformation of the planet as a whole, for humanity death is a dramatic change not as easy as getting your driver's license, going to college, or getting married but more akin to giving or witnessing a birth, which is as dramatic as death and a real cause of a transformation in our lives. A transformation has to be is an extreme, radical change.
The phrase "undergo a transformation" in reference to the person or thing who has changed radically. This type of change normally requires a major change in thought patterns and values as well as behavior patterns. Human transformation is an internal shift that brings us in alignment with our highest potential. It is at the heart of every major aspect of our lives. It affects how we see and relate to the world, and how we understand our place in it. How we are transformed into a new personality is a simple enough process that most humans go through more than once in their lives in other words make a transition from who you are to who you want to be.
However it seems to me that ultimately we need to stop being scared even if it is for a moment for it is then that our minds eye will open and we will become aware of the fact that the true meaning of reality is transition and that everything is constantly changing, is in flux and flow as is being itself. To avoid being distracted from the thought of eventual death a given of constant transformation we revert back to the liminal state where the minds eye closes and we continuelooking ahead into a potential future and keep calm.The last human transformation is usually the writing of a will after which discipline should take precedent, disciplined thought and disciplined action.
I believe the monomyth of Hayk and his transformational journey, was primarily conceived in a new a priori high language, overlaid on an older existing language, (speech tradition) with the goal of creating a new community, conceived in liberty, with a new ethos, that all men are created equal. This was within an older existing social structure, a new nation with defined defendable borders. The soul/spirit/essence of Hayk the hero is very much in the classic monomythic character presented in all stories of a journey of transformation where life and death are central to the narrative. The author, creator the soul maker, seems well aware of his power from the get go and designs the story with the mindset to appeal to the imagination of the individual. The author is well aware that the only way to transform an individual is to inspire him to be like the hero and to succeed in this task, he must open the listeners minds-eye,through the ear, which we know can only be achieved by confronting the issue of life and death, the ultimate paradox of humanity.
Any myth, story or simple texts with intent can open us up to new possibilities and potentials for being, when our identities as they relate to that text are brought into play. A story offers us new potentials for understanding and engaging in our lives.
Writing about narrative identity, Mark Muldoon (1997) observed, “In reading, we appropriate the author’s horizon [which], in turn, becomes an opportunity for a self-description, a re-description that is foremost a rereading of oneself in the world” (1997).
The Sumerians are on record with their acceptance that they should not fear mortality for it was a gift offered by the gods, a given we should overtly show appreciation for daily. this it was assumed created strong souls, souls that were no afraid. They were tought that death was a normal part of life. It was the normal cycle of nature, for all living things. They were made aware that everything, everyone who lives will die. Everyone from the highest oh the high, in the social structure, to the lowest of the low. It is so because it is natural. Like is a given and it is natural and death is a given and it is a given and inevitable.
Take the Mesopotamian story of a king by the name of Gilgamesh, who the author represented as the Hero in search of immortality, on a Journey of many transformations, who in the end was forced to accept his mortality. This story was told at the campfire to comfort humans for millennia and recorded in cuniform approximately 4000 years ago. Coming to terms with the inevitability of death teaches us to live more fully in the here and now. The fact is that consciousness of our mortality enables us to live free cherishing every moment of the life we are gifted.
The example we are given in the legend of Hayk is where the hero declares that only by accepting that life has a finite span and death is inevitable one can focus their attention on the quality of the life. Only when one confronts ones own inevitable eventual death then and only then one can be enabled to take proper stock of their lives and think about the possibilities still ahead. Only then we may ask ourselves the searching question, which is whether we wish to live as a freeman, a courageous life with the power to have an impact on the world and a possibility to leave a legacy to life after our departure. Posterity. This concept of looking at death directly, in other words looking at the sun directly, men who worshiped and venerated the sun, were courageous souls, independent humans who are remembered as giants, they were ready to die but not ready to submit, not prepared to live as 'slaves'. these Giants were eventually slowly but surly defeated and or submitted to eventually refused to submit to concepts that created weak/soft/ submissive beings.
"Live Free or Die" is the official motto of the U.S. state of New Hampshire, adopted by the state in 1945. It is the best-known of all state mottos, possibly because it conveys an assertive independence which historically found in American political philosophy.
"Give me liberty, or give me death!" is what I am referring to when I say American political philosophy, for this declaration which is attributed to the American politician and orator Patrick Henry was made at the end of a speech he made to the Second Virginia Convention on March 23, 1775, Henry is credited with having swung the balance in convincing the convention to pass a resolution delivering Virginian troops for the Revolutionary War. Among the delegates to the convention were future United States presidents Thomas Jefferson and George Washington.
At the convention, Patrick Henry, to help raise a militia independent of royal authority, purportedly concluded his speech with the following statement:
If we were base enough to desire it, it is now too late to retire from the contest. There is no retreat but in submission and slavery! Our chains are forged! Their clanking may be heard on the plains of Boston! The war is inevitable and let it come! I repeat it, sir, let it come. It is in vain, sir, to extenuate the matter. Gentlemen may cry, Peace, Peace but there is no peace. The war is actually begun! The next gale that sweeps from the north will bring to our ears the clash of resounding arms! Our brethren are already in the field! Why stand we here idle? What is it that gentlemen wish? What would they have? Is life so dear, or peace so sweet, as to be purchased at the price of chains and slavery? Forbid it, Almighty God! I know not what course others may take; but as for me, give me liberty or give me death!.
As he concluded, Henry plunged an ivory letter opener towards his chest in imitation of the Roman patriot Cato the Younger.
I don't wish to take the thunder away from Patrice Henry or the courageous, glorious American war of Independence against the of royal authority of the British Empire but I am compelled to bring to light an equally powerful speech that lead to independence that took place 4500 years ago, in Sumer, when an Armenian by the name of Hayk courageously went into a decisive battle against the odds.
Hayk the progenitor of the Armenian nation gave a very similar speech to his brethren on the eve before the day of battle against the army Bel the king of Sumer, the Tyrant of Mesopotamia. The details of the story is available in detail as narrated below. Here I offer a reconstruction of the speech that was made approximately 4500 years ago. This is a version of the speech as related to me by my grandfather, it is not widely known today and was probably reconstructed based on the recollections over millennia. A scholarly debate persists among historians as to what extent others invented parts of the speech including its famous closing words. However my mind is at ease for the speech I believe is generic and was made by humans from the beginning of time and it rings true for it is a simple enough truth that anyone with hindsight or foresight or a presence of mind would know for certain that death is preferable to living in slavery, life is not so dear, or peace so sweet, as to be purchased at the price of slavery.
On the eve before the day of battle, Hayk to help give courage to his brethren prportedly gave the following speech:
"We were base enough to bring this on, we desired it, it is now too late to retire from the contest. There is no retreat but in submission and slavery! Our chains are forged! Their clanking may be heard on the plains of Mesopotamia! The battle is inevitable and let it come! let death come for it is not in vain we fight for our life in freedom. There is no peace for the wars begun by others never end. The next gale that sweeps from the north will bring to our ears the clash of resounding arms! Brethren we are already in the field! Why live a life idle and fearful of death? Is life so dear, or peace so sweet, as to be purchased at the price of chains and slavery? I for one forbid it, I know not what course others may take; but as for me, give me liberty or give me death!.
As he concluded, Hayk lifted his bow towards his heart and cried out "Մահ կամ Ազատություն" ("Mah kam Azatutiun" – "Freedom or death") this became the motto of the Armenian Revolutionary Federation during the movement for Armenia's independence.
All scholars all the time are skeptical of the accuracy of any document, nevertheless, the expression has burned themselves into men's memories. Certainly, its spirit is that of the basis of the legend the crux of which is the Armenian declaration of independence from the original, possibly the first empire of the world. The words spoke by Hayk on that fated day and subsequent events that went his way is the formative influence that defines the mindset of collective identity, the Armenian soul though Christian clings on to Hayk's truth today. One could go further and posit that from the beginning the author of the monomyth intentionally designed the narrative to formulate an individual soul that accepted death as a given and hoped for a collective identity. The American declaration of independence from Tyranny lives on in the memory of every Armenian for four millennia and 494 years ago their fathers brought forth on their continent a new nation conceived in liberty and dedicated to the preposition that all men are created equal. Full Stop.
Contemplating death for too long a period of time is for me and i believe all humanity an impossibility, its like “stare at the sun.” Though it is impossible to deny the inevitability of death non the less we find it necessary to protect ourselves and live our lives in denial of it so as not to be overwhelmed by what the wise refer to as death anxiety or death terror. Death as the annihilation of existence, disconnection from all life experience and loved ones, and the cessation of consciousness is at the essence of death terror. The despair about our mortality and the nearness of reality, age milestones, family milestones, all penetrate our defenses. We don't seem to deal with aging and the much-too-rapid passage of time punctuated by the deaths of loved ones, as well as our hero's, celebrities, who made up the cultural context of our lives.
Avery Weisman, taught us about “middle knowledge,” which I associate with the idea of 'liminality' the state of existing between complimentary and contradictory opposites, this concept is related to coping with death anxiety The concept of middle knowledge explicates the fact that denial of death is complex and often involves two simultaneously and opposite views of the inevitability of death. We are capable of denying and minimizing the bleakness of terminal illness and certain death while simultaneously making plans for that death by completing a will, arranging burial plots, and planning a funeral service. This concept of middle knowledge it is suggested allows us to accommodate the reality of our deaths at a manageable pace. it is necessary for survival, for denial prevents us from being overwhelmed by death terror.
I would at this stage like to introduce the Pulitzer Prize–winning “The Denial of Death,” Ernest Becker (1973) who helped me connect the dots regarding the final stage of my adventur on the path of transformation. He taught me that in order for human beings to deal with the “terror of death” they created “cultures.” Most of the early cultures we have records of were in fact legends of hero's, myths and religions, and they all basically provided answers to questions about our origins, about the purpose of life, and about what happens after death. In other words 'Death in Life' and 'Life in Death'. Most religions explain death as a continuation of life but in a transformed state, and capture the mind by suggesting there is a place where there is no longer death but immortality, everlasting life.
Take the Mesopotamian story of a king by the name of Gilgamesh, who the author represented as the Hero in search of immortality, on a Journey of many transformations, who in the end was forced to accept his mortality. This story was told at the campfire to comfort humans for millennia and recorded in cuniform approximately 4000 years ago. Coming to terms with the inevitability of death teaches us to live more fully in the here and now. The fact is that consciousness of our mortality enables us to live free cherishing every moment of the life we are gifted.
The example we are given in the legend of Hayk is where the hero declares that only by accepting that life has a finite span and death is inevitable one can focus their attention on the quality of the life. Only when one confronts ones own inevitable eventual death then and only then one can be enabled to take proper stock of their lives and think about the possibilities still ahead. Only then we may ask ourselves the searching question, which is whether we wish to live as a freeman, a courageous life with the power to have an impact on the world and a possibility to leave a legacy to life after our departure. Posterity. This concept of looking at death directly, in other words looking at the sun directly, men who worshiped and venerated the sun, were courageous souls, independent humans who are remembered as giants, they were ready to die but not ready to submit, not prepared to live as 'slaves'. these Giants were eventually slowly but surly defeated and or submitted to eventually refused to submit to concepts that created weak/soft/ submissive beings.
"Live Free or Die" is the official motto of the U.S. state of New Hampshire, adopted by the state in 1945. It is the best-known of all state mottos, possibly because it conveys an assertive independence which historically found in American political philosophy.
"Give me liberty, or give me death!" is what I am referring to when I say American political philosophy, for this declaration which is attributed to the American politician and orator Patrick Henry was made at the end of a speech he made to the Second Virginia Convention on March 23, 1775, Henry is credited with having swung the balance in convincing the convention to pass a resolution delivering Virginian troops for the Revolutionary War. Among the delegates to the convention were future United States presidents Thomas Jefferson and George Washington.
At the convention, Patrick Henry, to help raise a militia independent of royal authority, purportedly concluded his speech with the following statement:
If we were base enough to desire it, it is now too late to retire from the contest. There is no retreat but in submission and slavery! Our chains are forged! Their clanking may be heard on the plains of Boston! The war is inevitable and let it come! I repeat it, sir, let it come. It is in vain, sir, to extenuate the matter. Gentlemen may cry, Peace, Peace but there is no peace. The war is actually begun! The next gale that sweeps from the north will bring to our ears the clash of resounding arms! Our brethren are already in the field! Why stand we here idle? What is it that gentlemen wish? What would they have? Is life so dear, or peace so sweet, as to be purchased at the price of chains and slavery? Forbid it, Almighty God! I know not what course others may take; but as for me, give me liberty or give me death!.
As he concluded, Henry plunged an ivory letter opener towards his chest in imitation of the Roman patriot Cato the Younger.
I don't wish to take the thunder away from Patrice Henry or the courageous, glorious American war of Independence against the of royal authority of the British Empire but I am compelled to bring to light an equally powerful speech that lead to independence that took place 4500 years ago, in Sumer, when an Armenian by the name of Hayk courageously went into a decisive battle against the odds.
Hayk the progenitor of the Armenian nation gave a very similar speech to his brethren on the eve before the day of battle against the army Bel the king of Sumer, the Tyrant of Mesopotamia. The details of the story is available in detail as narrated below. Here I offer a reconstruction of the speech that was made approximately 4500 years ago. This is a version of the speech as related to me by my grandfather, it is not widely known today and was probably reconstructed based on the recollections over millennia. A scholarly debate persists among historians as to what extent others invented parts of the speech including its famous closing words. However my mind is at ease for the speech I believe is generic and was made by humans from the beginning of time and it rings true for it is a simple enough truth that anyone with hindsight or foresight or a presence of mind would know for certain that death is preferable to living in slavery, life is not so dear, or peace so sweet, as to be purchased at the price of slavery.
On the eve before the day of battle, Hayk to help give courage to his brethren prportedly gave the following speech:
"We were base enough to bring this on, we desired it, it is now too late to retire from the contest. There is no retreat but in submission and slavery! Our chains are forged! Their clanking may be heard on the plains of Mesopotamia! The battle is inevitable and let it come! let death come for it is not in vain we fight for our life in freedom. There is no peace for the wars begun by others never end. The next gale that sweeps from the north will bring to our ears the clash of resounding arms! Brethren we are already in the field! Why live a life idle and fearful of death? Is life so dear, or peace so sweet, as to be purchased at the price of chains and slavery? I for one forbid it, I know not what course others may take; but as for me, give me liberty or give me death!.
As he concluded, Hayk lifted his bow towards his heart and cried out "Մահ կամ Ազատություն" ("Mah kam Azatutiun" – "Freedom or death") this became the motto of the Armenian Revolutionary Federation during the movement for Armenia's independence.
All scholars all the time are skeptical of the accuracy of any document, nevertheless, the expression has burned themselves into men's memories. Certainly, its spirit is that of the basis of the legend the crux of which is the Armenian declaration of independence from the original, possibly the first empire of the world. The words spoke by Hayk on that fated day and subsequent events that went his way is the formative influence that defines the mindset of collective identity, the Armenian soul though Christian clings on to Hayk's truth today. One could go further and posit that from the beginning the author of the monomyth intentionally designed the narrative to formulate an individual soul that accepted death as a given and hoped for a collective identity. The American declaration of independence from Tyranny lives on in the memory of every Armenian for four millennia and 494 years ago their fathers brought forth on their continent a new nation conceived in liberty and dedicated to the preposition that all men are created equal. Full Stop.
The structure versus agency debate in shaping human behaviour where Structure is described as the arrangements which limit the choices and opportunities available to the individual and Agency is seen as the capacity of individual to act independently and make their own free choices. This can be understood as an issue of socialization against autonomy in determining whether an individual acts as a free agent or in a manner dictated by social structure. I stand with the modern social theorists, who attempt to show that there is always a point of balance between the two contradictary positions. They see structure and agency as complementary forces – structure influences human behaviour, and humans are capable of changing the social structures they inhabit Peter L. Berger and Thomas Luckmann in their Social Construction of Reality (1966) sees the relationship between structure and agency as dialectical, meaning that Society forms the individuals who create society – as a complimentary continuous loop.
Hayk (Armenian: Հայկ, Armenian pronunciation: [hajk]), also known as Hayk Nahapet (Հայկ Նահապետ, Armenian pronunciation: [hajk naha'pɛt], lit. 'Hayk the Patriarch'[1]), is the legendary patriarch and founder of the Armenian nation. His story is told in the History of Armenia attributed to the Armenian historian Moses of Chorene (Movses Khorenatsi) and in the Primary History traditionally attributed to Sebeos.[2] Fragments of the legend of Hayk are also preserved in the works of other authors, as well as in Armenian folk tradition.
The name of the patriarch, Hayk (Հայկ), is not exactly homophonous with the Armenian name for "Armenia," Haykʻ (Հայք). In Classical Armenian, Haykʻ is the nominative plural of hay (հայ), the Armenian word for "Armenian."[2] While Robert W. Thomson considers the etymology of Haykʻ (Հայք) from Hayk (Հայկ) to be impossible,[2] other scholars consider the connection between the two to be obvious and derive Hayk from hay/Haykʻ via the suffix -ik.
Finally I suggest that in the case of the great leader Hayk, the patriarch, progenitor of the Armenians , we have the perfect generic example of a hero that was able to rise against the odds to defeat his rival and inspire followers along the way.
In sociology, the ruling class of a society is the social class, a small minority, who set and decide the political and economic agenda of society. The elite or the ruling class are the capitalist who own the land, the means for the production of wealth and by extension determines and establish the dominant ideology (culture, mores, norms, traditions) of that society by way of cultural hegemony. They hold the ultimate power.
The term "concept" traces back to Latin conceptium – "something conceived".The classical theory of concepts, also referred to as the empiricist theory of concepts. For example, the classic example bachelor is said to be defined by unmarried and man. An entity is a bachelor (by this definition) if and only if it is both unmarried and a man. To check whether something is a member of the class, you compare its qualities to the features in the definition. Another key part of this theory is that it obeys the law of the excluded middle, which means that there are no partial members of a class, you are either in or out. The recent Prototype theory came out of problems with the classical view of conceptual structure and says that concepts specify properties that members of a class tend to possess, rather than must possess.
An epistemological conceptual model is a type of conceptual model whose proposed scope is the known and the knowable, and the believed and the believable.
A metaphysical conceptual model is a type of conceptual model which is distinguished from other conceptual models by its proposed scope; a metaphysical model intends to represent reality in the broadest possible way. This is to say that it explains the answers to fundamental questions such as whether matter and mind are one or two substances; or whether or not humans have free will.
4. The Ultimate Boon the achievement of the goal of the quest. It is what the hero went on the journey to get. With his miraculous energy he demonstrates that fearlessness makes him Imperishable. His bow and arrow are the miraculous energy like the thunderbolts of Zeus, or the fertility of the rain of Viracocha, the virtue announced by the bell rung in the Mass at the consecration, and the light of the ultimate illumination of the saint and sage. Its guardians dare release it only when forced to.
5. Mastery of his goal leads Hayk and his followers to 'freedom.' Primarily free to live without the fear of death, which in turn is the secret of freedom to live.
The great man or great hero theory is a 19th-century approach to the study of history according to which history can be largely explained by the impact of great men, or heroes: highly influential and unique individuals who, due to their natural attributes, such as superior intellect, heroic courage, extraordinary leadership abilities or divine inspiration, have a decisive historical effect. The theory is primarily attributed to the Scottish essayist, historian and philosopher Thomas Carlyle, who published On Heroes, Hero-Worship, & the Heroic in History, in which he states and I quote "Universal History, the history of what man has accomplished in this world, is at bottom the History of the Great Men who have worked here. They were the leaders of men, these great ones; the modellers, patterns, and in a wide sense creators, of whatsoever the general mass of men contrived to do or to attain; all things that we see standing accomplished in the world are properly the outer material result, the practical realisation and embodiment, of Thoughts that dwelt in the Great Men sent into the world: the soul of the whole world's history, it may justly be considered, were the history of these."
So it seems the suggestion is that great men, hero's' are the decisive factor, owing to their unique genius, they are said to be the modellers, the mythmakers, the soul makers, the creators, the authors. However for that to be case, for them to rise and lead on instinct, great leader must be born already possessing the traits that will enable them, whereas I believe the need for them has to be great for these special traits to then arise, allowing them to lead. I believe that these leaders were born with and developed the specific set of traits and attributes that make them ideal candidates for leadership and roles of authority and power. The argument persists on the question of born rather than made, nature rather than nurture and for obvious self serving reasons most in power, cultivate the idea that those in power deserve to lead and shouldn't be questioned because they have the unique traits that make them suited for the position. For me a true hero is the individual that was able to rise against the odds to defeat rivals while inspiring followers along the way.
This leads us to elitism which as mentioned above is the belief or notion that individuals who form an elite—a select group of people should be perceived as having an intrinsic quality,high intellect, wealth, power, notability, special skills, or experience—are more likely to be constructive to society as a whole, and therefore deserve influence or authority greater than that of others.[1] The term elitism may be used to describe a situation in which power is concentrated in the hands of a limited number of people.So it seems the suggestion is that great men, hero's' are the decisive factor, owing to their unique genius, they are said to be the modellers, the mythmakers, the soul makers, the creators, the authors. However for that to be case, for them to rise and lead on instinct, great leader must be born already possessing the traits that will enable them, whereas I believe the need for them has to be great for these special traits to then arise, allowing them to lead. I believe that these leaders were born with and developed the specific set of traits and attributes that make them ideal candidates for leadership and roles of authority and power. The argument persists on the question of born rather than made, nature rather than nurture and for obvious self serving reasons most in power, cultivate the idea that those in power deserve to lead and shouldn't be questioned because they have the unique traits that make them suited for the position. For me a true hero is the individual that was able to rise against the odds to defeat rivals while inspiring followers along the way.
Finally I suggest that in the case of the great leader Hayk, the patriarch, progenitor of the Armenians , we have the perfect generic example of a hero that was able to rise against the odds to defeat his rival and inspire followers along the way.
In sociology, the ruling class of a society is the social class, a small minority, who set and decide the political and economic agenda of society. The elite or the ruling class are the capitalist who own the land, the means for the production of wealth and by extension determines and establish the dominant ideology (culture, mores, norms, traditions) of that society by way of cultural hegemony. They hold the ultimate power.
Concepts as mental representations: The psychological view of concepts
Within the framework of the representational theory of mind, the structural position of concepts can be understood as follows: Concepts serve as the building blocks of what are called mental representations (colloquially understood as ideas in the mind). Mental representations, in turn, are the building blocks of what are called propositional attitudes (colloquially understood as the stances or perspectives we take towards ideas, be it "believing", "doubting", "wondering", "accepting", etc.). And these propositional attitudes, in turn, are the building blocks of our understanding of thoughts that populate everyday life, as well as folk psychology. In this way, we have an analysis that ties our common everyday understanding of thoughts down to the scientific and philosophical understanding of concepts.
Beyond its use in the physical and social sciences, Kuhn's paradigm concept has been analysed in relation to its applicability in identifying 'paradigms' with respect to worldviews at specific points in history. One example is Matthew Edward Harris' book The Notion of Papal Monarchy in the Thirteenth Century: The Idea of Paradigm in Church History.[35] Harris stresses the primarily sociological importance of paradigms, pointing towards Kuhn's second edition of The Structure of Scientific Revolutions. Although obedience to popes such as Innocent III and Boniface VIII was widespread, even written testimony from the time showing loyalty to the pope does not demonstrate that the writer had the same worldview as the Church, and therefore pope, at the centre. The difference between paradigms in the physical sciences and in historical organisations such as the Church is that the former, unlike the latter, requires technical expertise rather than repeating statements. In other words, after scientific training through what Kuhn calls 'exemplars', one could not genuinely believe that, to take a trivial example, the earth is flat, whereas thinkers such as Giles of Rome in the thirteenth century wrote in favour of the pope, then could easily write similarly glowing things about the king. A writer such as Giles would have wanted a good job from the pope; he was a papal publicist. However, Harris writes that 'scientific group membership is not concerned with desire, emotions, gain, loss and any idealistic notions concerning the nature and destiny of humankind...but simply to do with aptitude, explanation, [and] cold description of the facts of the world and the universe from within a paradigm'.Within the framework of the representational theory of mind, the structural position of concepts can be understood as follows: Concepts serve as the building blocks of what are called mental representations (colloquially understood as ideas in the mind). Mental representations, in turn, are the building blocks of what are called propositional attitudes (colloquially understood as the stances or perspectives we take towards ideas, be it "believing", "doubting", "wondering", "accepting", etc.). And these propositional attitudes, in turn, are the building blocks of our understanding of thoughts that populate everyday life, as well as folk psychology. In this way, we have an analysis that ties our common everyday understanding of thoughts down to the scientific and philosophical understanding of concepts.
An epistemological conceptual model is a type of conceptual model whose proposed scope is the known and the knowable, and the believed and the believable.
A metaphysical conceptual model is a type of conceptual model which is distinguished from other conceptual models by its proposed scope; a metaphysical model intends to represent reality in the broadest possible way. This is to say that it explains the answers to fundamental questions such as whether matter and mind are one or two substances; or whether or not humans have free will.
A conceptual model is a representation of a system. It consists of concepts used to help people know, understand, or simulate a subject the model represents. It is also a set of concepts. In contrast, physical models are physical objects, such as a toy model that may be assembled and made to work like the object it represents.The term may refer to models that are formed after a conceptualization or generalization process. Conceptual models are often abstractions of things in the real world, whether physical or social. Semantic studies are relevant to various stages of concept formation. Semantics is basically about concepts, the meaning that thinking beings give to various elements of their experience. Conceptual modeling is the activity of formally describing some aspects of the physical and social world around us for the purposes of understanding and communication."
CYCLE; It is important to note that the monomyth/legend of Hayk the hero, patriarch and progenitor of the Armenians, the story never leaves the realm of everyday life.
1. The beginning, the call to Adventure which tarts with the Hero wishing to return home for he is fed up with the despotic corrupted social structure of his adopted city in Sumer. Our hero Hayk has a personal grudge against the supreme leader of the territory and he is a member of kings personal guard. The narrative gives us detailed information regarding a horrible historic monster, a Titan, a depot, Nimrod.
From the start of the adventure we are made aware of the huge risk Hayk our hero is taking. To survive the repercussions of his planed exodus our Hayk and his 300 followers are all prepared to risk life and limb and head off through the unknown basing their trust on the supernatural talent and proven abilities of their hero. This new region they hope to reach is represented by a distant land, a lofty high plateau, a mountainous cold land, where superhuman deeds are required to survive. The adventure begins. The hero undertakes to lead the 300 strong group including women and children forth, all of their own volition believing in our hero, hoping to accomplish the life threatening adventure.
From the start of the adventure we are made aware of the huge risk Hayk our hero is taking. To survive the repercussions of his planed exodus our Hayk and his 300 followers are all prepared to risk life and limb and head off through the unknown basing their trust on the supernatural talent and proven abilities of their hero. This new region they hope to reach is represented by a distant land, a lofty high plateau, a mountainous cold land, where superhuman deeds are required to survive. The adventure begins. The hero undertakes to lead the 300 strong group including women and children forth, all of their own volition believing in our hero, hoping to accomplish the life threatening adventure.
2. On the road trials and tribulations of the crossing, this is the Initiation, the threshold, the liminal state of being. In the land of trials is only the beginning of the long and perilous path of initiatory conquests and moments of illumination. Dragons have now to be slain and huge unexpected barriers passed—again, again, and again. throughout there will be a multitude of preliminary victories, mini ecstasies, and momentary glimpses of a wonderful end. On the road a series of tests the hero must undergo.overcome them step by step and move on. This is the point where the hero is in the field of adventure, leaving the known limits of the previous world and venturing into an unknown and dangerous realm where the rules and limits are unknown, where all he has is his destiny to guide and aid him. For the hero to go comfortably forward on his adventure he must be aware of what I call the liminal point in mind, time and space, the point where god rested on the seventh day, that given point is the centre of the sphere, a given point in three-dimensional space. In mathematics, the origin of a Euclidean space is a special point, usually denoted by the letter O, used as a fixed point of reference for the geometry of the surrounding space.
In physical problems, the choice of origin is often arbitrary, meaning any choice of origin will ultimately give the same answer. This allows one to pick an origin point that makes the mathematics as simple as possible, often by taking advantage of some kind of geometric symmetry.The jack, a threshold, the still point of a mind, the four directions and vertical, up and down of the hero's present sphere, of possibilities or life horizon sits. Beyond them is darkness, the unknown, and danger to his society danger to the members of the tribe. The adventure especially at the threshold is beyond the veil of the known he must step into the unknown. The boundary is dangerous, to deal with them is risky, yet for Hayk who obviously has the competence and courage the danger fades. The hero moves on in what seems to be a real landscape of fluid, unambiguous forms, where he must survive a succession of trials. This is the phase of the tests and ordeals of the mythic adventure. The hero is covertly aided by what comes across as secret agent of a helper whom he knew before his entrance into this region and adventure to supporting him in his superhuman passage to reach his goal.
In physical problems, the choice of origin is often arbitrary, meaning any choice of origin will ultimately give the same answer. This allows one to pick an origin point that makes the mathematics as simple as possible, often by taking advantage of some kind of geometric symmetry.The jack, a threshold, the still point of a mind, the four directions and vertical, up and down of the hero's present sphere, of possibilities or life horizon sits. Beyond them is darkness, the unknown, and danger to his society danger to the members of the tribe. The adventure especially at the threshold is beyond the veil of the known he must step into the unknown. The boundary is dangerous, to deal with them is risky, yet for Hayk who obviously has the competence and courage the danger fades. The hero moves on in what seems to be a real landscape of fluid, unambiguous forms, where he must survive a succession of trials. This is the phase of the tests and ordeals of the mythic adventure. The hero is covertly aided by what comes across as secret agent of a helper whom he knew before his entrance into this region and adventure to supporting him in his superhuman passage to reach his goal.
4. The Ultimate Boon the achievement of the goal of the quest. It is what the hero went on the journey to get. With his miraculous energy he demonstrates that fearlessness makes him Imperishable. His bow and arrow are the miraculous energy like the thunderbolts of Zeus, or the fertility of the rain of Viracocha, the virtue announced by the bell rung in the Mass at the consecration, and the light of the ultimate illumination of the saint and sage. Its guardians dare release it only when forced to.
5. Mastery of his goal leads Hayk and his followers to 'freedom.' Primarily free to live without the fear of death, which in turn is the secret of freedom to live.
He now has become the master of all worlds with freedom to live and die on his own terms
In this step, mastery leads to freedom from the fear of death, which in turn is the freedom to live. This is sometimes referred to as living in the moment, neither anticipating the future nor regretting the past. Campbell declares, that the hero is the champion of things becoming, not of things become, because he is. Hayk it is apparent is not fearful of the next moment.
In this step, mastery leads to freedom from the fear of death, which in turn is the freedom to live. This is sometimes referred to as living in the moment, neither anticipating the future nor regretting the past. Campbell declares, that the hero is the champion of things becoming, not of things become, because he is. Hayk it is apparent is not fearful of the next moment.
The Hero’s Journey has the power to broaden peoples horizons. It can expand their horizon from the local to the global. Literature has the power to open new ways of understanding and being. In narratology and comparative mythology, the hero's journey, or the monomyth, is the common template of stories that involve a hero who goes on an adventure, is victorious in a decisive crisis, and comes home changed or transformed.
The hero myth pattern studies were popularized by Joseph Campbell, who was influenced by Carl Jung's analytical psychology. Campbell used the monomyth to analyze and compare religions. In his famous book The Hero with a Thousand Faces (1949), he describes the narrative pattern as follows: 'A hero ventures forth from the world of common day into a region of supernatural wonder: fabulous forces are there encountered and a decisive victory is won: the hero comes back from this mysterious adventure with the power to bestow boons on his fellow man.' For me The Hero's Journey, or a monomyth is in effect a meta myth, a philosophical writing with the desperate human need for unity in mind. .
To the question what is soul making in art, I would respond that soul making is a form of crafting stories, transforming brief moments into images, symbols that connect with the peoples imagination and help them understand and relate to the protagonist of the culture.
The Heroic Myth – is designed to get people to identify with the archetypal through their activities and their fife. Such a book or story, or legend tells people which Hero or Heroin to relate to. What is fundamental for the author/creator or maker of a soul, is to communicate the lifestyle as a morality model, how to act, hoe to think, how to be in order to succeed in life. It’s all in
myths, The Jungian provides a means of understanding ourselves and our relationships with parents, lovers, and children neighbours adversaries, both in life and in death in marriage etc.
Soul-making in religion and philosophy, is the theory that evil has to exist so that humans can develop their souls by living and becoming good, moral people. It gives humans a chance to learn from suffering and develop moral virtues.
Augustine’s soul-deciding theodicy
Augustine believed that all humans were created perfect and that they were given free will. However humans use that free will to turn away from God and choose to sin. God foretold that this fall would happen and therefore sent his son, Jesus Christ, so that humanity may be reconciled with God. Augustine’s theodicy bases the origin of evil and suffering on humanity and takes that responsibility away from God.
In his document on faith, hope and love called The Enchiridion, Augustine stated that the definition of evil is the ‘privation of good’ (3:11). This means that evil does not exist in the same way that good exists, but rather that evil is the absence of good. Evil does not have to exist in order for good to exist. There does not need to be an opposite.
This doctrine allows for God to exist as an omnibenevolent being. This is because God is not responsible for creating evil, as evil itself as an entity does not exist.
Irenaeus’ soul-making theodicy
Irenaeus stated that God made humans imperfect and is therefore partly responsible for the existence of evil. To make humans perfect would take away their freedom to live in accordance with God’s will. By creating imperfect humans, individuals are given the chance to develop and grow through a soul-making process into "children of God". Irenaeus stated that eventually good will overcome evil and suffering.
Hick’s vale of soul-making
Hick's theodicy is based on the same one as Irenaeus. However, Hick further developed the theory, called the ‘vale of soul-making.’ Hick agreed that humans were created as imperfect from the start, so that they could grow and develop into the "likeness" of God. He developed this further by explaining that through hardships and life, humans develop virtues, and these virtues are more meaningful than if they were simply graced to humans by God.
These good, moral traits are best as they come from free will. Unlike Augustine, who claimed that humanity destroyed a perfect world, Hick and Irenaeus say that the perfect world is one to look forward to. Hick also believes that everyone has the chance to achieve eternal life.
Soul-making in religion and philosophy, is the theory that evil has to exist so that humans can develop their souls by living and becoming good, moral people. It gives humans a chance to learn from suffering and develop moral virtues.
Augustine’s soul-deciding theodicy
Augustine believed that all humans were created perfect and that they were given free will. However humans use that free will to turn away from God and choose to sin. God foretold that this fall would happen and therefore sent his son, Jesus Christ, so that humanity may be reconciled with God. Augustine’s theodicy bases the origin of evil and suffering on humanity and takes that responsibility away from God.
In his document on faith, hope and love called The Enchiridion, Augustine stated that the definition of evil is the ‘privation of good’ (3:11). This means that evil does not exist in the same way that good exists, but rather that evil is the absence of good. Evil does not have to exist in order for good to exist. There does not need to be an opposite.
This doctrine allows for God to exist as an omnibenevolent being. This is because God is not responsible for creating evil, as evil itself as an entity does not exist.
Irenaeus’ soul-making theodicy
Irenaeus stated that God made humans imperfect and is therefore partly responsible for the existence of evil. To make humans perfect would take away their freedom to live in accordance with God’s will. By creating imperfect humans, individuals are given the chance to develop and grow through a soul-making process into "children of God". Irenaeus stated that eventually good will overcome evil and suffering.
Hick’s vale of soul-making
Hick's theodicy is based on the same one as Irenaeus. However, Hick further developed the theory, called the ‘vale of soul-making.’ Hick agreed that humans were created as imperfect from the start, so that they could grow and develop into the "likeness" of God. He developed this further by explaining that through hardships and life, humans develop virtues, and these virtues are more meaningful than if they were simply graced to humans by God.
These good, moral traits are best as they come from free will. Unlike Augustine, who claimed that humanity destroyed a perfect world, Hick and Irenaeus say that the perfect world is one to look forward to. Hick also believes that everyone has the chance to achieve eternal life.
Free will
Keats referred to the raw material of a soul as an “intelligence.” All humans have (or are) an intelligence, but they’re not considered souls until they develop an individual identity. Soul creation takes place over the span of many years and requires two components—the human heart and the world of feverish suffering—comprising a process that Keats likens to an education:
I will call the world a School instituted for the purpose of teaching little children to read—I will call the human heart the horn Book used in that School—and I will call the Child able to read, the Soul made from that school and its hornbook. Do you not see how necessary a World of Pains and troubles is to school an Intelligence and make it a soul? A Place where the heart must feel and suffer in a thousand diverse ways!
Christianity teaches that God gave humans free will. This is the ability for humans to make their own decisions. It means that although God made a world and it was good
, it is up to humans whether they choose to do good or bad deeds.
Keats referred to the raw material of a soul as an “intelligence.” All humans have (or are) an intelligence, but they’re not considered souls until they develop an individual identity. Soul creation takes place over the span of many years and requires two components—the human heart and the world of feverish suffering—comprising a process that Keats likens to an education:
I will call the world a School instituted for the purpose of teaching little children to read—I will call the human heart the horn Book used in that School—and I will call the Child able to read, the Soul made from that school and its hornbook. Do you not see how necessary a World of Pains and troubles is to school an Intelligence and make it a soul? A Place where the heart must feel and suffer in a thousand diverse ways!
Polysemy (/pəˈlɪsɪmi/ or /ˈpɒlɪˌsiːmi/;[1][2] from Greek: πολύ-, polý-, "many" and σῆμα, sêma, "sign") is the capacity for a sign (e.g. a symbol, a morpheme, a word, or a phrase) to have multiple related meanings. For example, a word can have several word senses.[3] Polysemy is distinct from homosemy, where a word has a single meaning.[3]
Polysemy is distinct from homonymy—or homophony—which is an accidental similarity between two or more words (such as bear the animal, and the verb bear);
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