Themes of Modern Terrorism Bakunin’s God and the State

Mohit Mulani Prof. James Gilligan 22/12/12 â€Å"God and the State† The idea of malevolent terrorism is fundamentally rooted in an extremist interpretation of religion enabled and to a great extent encouraged by priests and political figures. To examine this closely with reference to historical situations and ideas, we can apply the notions bought forward by the Russian 19th century philosopher and nihilist Bakunin in his seminal book, â€Å"God and State. †In the book, doctinaires are critiqued quite heavily for their relentless imposition of impractical ideals upon the world. With regards to the, Bakunin states, â€Å"They are so jealous of the glory of their God and of the triumph of their idea that they have no heart left for the liberty or the dignity or even the sufferings of living men, of real men. Divine zeal, preoccupation with the idea, finally dry up the tenderest souls, the most compassionate hearts, the sources of human love. God & the State, 65)† C omparing these 19th century doctinaires with modern day terrorists we see a group of people so completely enthralled by the superiority of their belief systems that they are more than willing to compromise the lives of non-believers to ‘persuade' others. This follows in the line of a traditional process that requires the destruction and absolute overhaul of a current system and its institutions in order for a new one to establish itself and thrive.Referred to in the line, â€Å"Every development necessarily implies a negation,† the idea is the basis of aggressive and violent terrorism globally (God & the State, 9). The September 11th attacks for instance were planned to include bombings of the Pentagon and White House, both symbolic locations representing the centers of Western imperialism and sources of resentment for the jihadis. This is particularly important given how modern day authors, journalists and thinkers have emphasized the peaceful nature of Islam when inte rpreted by its scriptures. Looking at the sheer organization and potency of terrorist rganizations, it seems as though the hyper-violent aspect of this otherwise ‘peaceful' religion must have arisen from an understanding of this dogma. There must prevail the idea that without the destruction of certain reviled Western ideals, their preferred value systems cannot be secured across the world. Another aspect bought up in Bakunin's statement about doctrinaires was the erasure of love and sympathy towards the victims of terrorist acts. The perpetrators here have been blinded by the aggressive, nationalistic rivalry between ideologies towards the pain and suffering of others.In some cases, the real or imagined suffering of their own people, often at the hands of the West is used as a tool to harden their emotional facilities towards demonized groups of people. Several recruitment communications and propaganda display in explicit detail the torture practices, prison camp conditions a nd drone attacks the Western nations have inflicted upon suspected terrorists. This intensifies the unbridled hatred that ultimately fuels the metaphorical terror machine-churning out thousands of graduates armed with suicide vests and destructive ideals that they wish to impose upon the world.An important point here is that the origin of such behaviour isn't singularly caused by hate or resentment; it is rather the amalgamation of several factors including socio-political ones that in their totality create this belligerent section of the world. Bakunin speaks of, â€Å"the whole history of humanity, intellectual and moral, political and social, [being] but a reflection of its economic history (God & the State, 9). † The fiscal nature of countries and their people often have direct consequences on the views and positions adopted by them.The effect of poverty on the terrorist world-view most directly can be two fold. In the first case, people join jihadist factions for direct monetary recompense to themselves or their family; a significant factor in desperately poor nations and villages. An instance of this was seen after the Mumbai train bombings of 2008 in which the prime suspect Ajmal Kassab confessed to expecting approximately US$3,352 after succeeding in his mission. According to police sources, he was unaware of any Islamic tenets or verses from the Quran but had a virulent message to send nonetheless.The other effect of a poor economic state is an increased susceptibility to false priests and their version of religion. Lower socio-economic groups when faced with inconsequential lives resort to belief systems that give them comfort, solace and often a sense of superiority with respect to ideology held. This often translates to more suicide bombers by means of greater anticipation for the afterlife. A fair amount of terrorists that go onto perform suicide missions do so after comparing their current lives with the ones they expect to lead in heaven or jannah.They see poverty, distress, debt and suffering as something they can leave behind to reach a land of fountains, gardens, angels and virgins if they do the right thing. Here is where opportunistic priests and politicians swoop in employing, â€Å"base and criminal means †¦ to keep the nations in perpetual slavery. (God & the State, 11)† These self-proclaimed, â€Å"guardians and the fathers of the people,† clearly do not have their best interests at heart and see them rather as tools by which they can achieve their respective political and religious agendas.A preacher who sermonizes on the value of taking lives, leveling cities and particularly in Iran- the use of nuclear weapons, cannot possibly be representing to the people any interpretation of religious texts. Instead of performing his duties as the spiritual head of a community, he uses incendiary rhetoric to stir people who are repeatedly manipulated by their governments into believing serious propa ganda against Western nations. Bakunin expresses particular outrage at such figures referring to their acts as, â€Å" this crime of treason against humanity committed daily, in broad day, over the whole surface of the civilized world. This is interesting mostly because it alters our perspective on ideas of terrorism and makes us look intensely at what goes into the formation of one. As a global community, we express daily outrage when acts of terror be they car bombings, hijackings, kidnappings and murders occur. Caught up in these, it gets difficult to see the simultaneous crime being carried out throughout large tracts of the Middle East where the populace is systematically denied a real education in lieu of religious madrasas and indoctrination.Though vastly different, we can examine Bakunin's analysis of 19th century education and modern day madrasas. â€Å"Such are the absurd tales that are told and the monstrous doctrines that are taught, in the full light of the nineteenth century, in all the public schools of Europe, at the express command of the government. They call this civilizing the people! Is it not plain that all these governments are systematic poisoners, interested stupefies of the masses? † ( God ; the State, 11) There is quite certainly a reason for the establishment of such schools.We can posit that due to a certain moral vacuum, created by the influx of Western/European morality which itself was a consequence of the Scientific Revolution, there exists a motive to enforce conservative and restrictive moral systems. These motives when taken to their extreme engender resentment towards other forms of thinking and see them as counterproductive or directly hostile to their own. In the case of Islamic theology, the teachings have been co-opted by a small, but active militant and extremist sector.This group opposes in principle all people who do not share their belief systems calling them indicatively; non-believers, infidels and heretic s. Much like how in post war Europe this very moral vacuum was filled with branches of Totalitarianism and Fascism, the radical Middle East has adopted a similarly authoritarian system. This system is firstly authoritarian in the literal sense as most nations like Saudi Arabia have no free press, democratic governments or political parties. Secondly on a more abstract level, its religious tenets when exercised by extremists or the Mutaween are highly prohibitory and insular.An example of this sprung to international attention when in March of 2002, a girl's school in Mecca caught on fire. Members of the Mutaween or the religious police were on hand to prevent improperly dressed girls from leaving the burning building. As school was in session with an entirely female population, for the sake of comfort most girls had seen fit to take of their confining abayas and headdresses. When attempting to escape, According to a civil defense officer, the girls were forced to return by use of fo rce.This is one of many examples of religious confinement and how it is inherently parochial and inhibitory. The masses must indeed be stupefied, as Bakunin says if they consider it God's will that girls burn to death for not being dressed appropriately. Though applicable to a wide range of scenarios, this example gives us insight into the aggressions of terrorist groups. It is clearly not enough that they follow the rigid principles set in the scriptures and interpreted by their mullahs, virtually everyone must do so as well.Some priests go so far as to imply that forcing or â€Å"converting† non-believers to the jihad proffers to them a place in heaven. With this tendency to make the world follow the teachings of Allah, it seems natural that they would resort to the means made popular by tradition and used quite frequently in history for such purposes; violence. Bakunin reprimands this agenda harshly in a letter to S. Nechayev: â€Å"You said that all men should be such, t hat a complete renunciation of self, of all personal wishes, pleasures, feelings affections and ties, should be a normal, natural, everyday condition to everybody without exception.You wished and still with to make your own selfless cruelty, your own truly extreme fanaticism, into a rule of common life. You wish for an absurdity, an impossibility, a total negation of nature, man and society†¦ no society however perfect its discipline and however powerful its organization can conquer nature(On Violence, 9). † This is precisely what the terrorists seem intent on doing, enforcing by means of violence their way of life upon the world. The term ‘nature' is used here to reference the progress and advancement of society, morals and behaviour.The Scientific revolution occurred some 300 years ago and since then we have evolved, developing new systems of morality and using the social sciences to fill in the gaps left by religious dogma. These â€Å"science[s] of the futureâ €  like psychology and sociology are tools we use to fashion a new way of thinking and living(God ; the State, 61). Though they exist popular and normative definitions of good and evil, we have to a great extent outgrown them as new, more ethically complex situations arise and we approach them differently.Observing moral gray areas that we face everyday like bioethics in legislation for instance gives us an idea as to how we have been forced to evolve our moral ideas to keep up with out lifestyles. Though significant, bioethics is representative of a much larger and more pervasive phenomenon due to which we approach virtually all situations differently. For one, we refrain from moralizing a lot of issues that we would have historically used an ethical framework to describe. Our collective moral psychology as a whole has become more imaginative and we have a much larger scope to use morality in out lives.This broad, nonconservative approach has been interpreted as an empty, decade nt and immoral (rather ironically) philosophy that is engendered by liberal Western culture and extends through its rather large sphere of influence. This perceived emptiness or moral vacuum is then filled by priests, zealots and a restrictive culture that is almost reactionary in its principles, formed so diametrically opposed to the ones it aims to eliminate. Bakunin explains to Nechayev that regardless of a particular society's moral system, it is impossible to â€Å"conquer nature† or stop progress.This evolving of moral systems is the progress we've made in a past few centuries and various terrorist movements are largely the backlash experienced as a result of it. The abandonment of traditional value systems is understandably frightening and this very fear has been molded into a consequential, aggressive and parochial movement that uses undiscerning violence to erase centuries of moral advancement and replace it with a very specific, scripture-based morality that is reas suring in its decisiveness.Of note is the attempt made thereafter to brutally enforce this morality upon to world, to ensure that every woman, man and child follows the distinctive set of rules that govern radical Islamic morality. To see how truly regressive such a system is, we can examine the treatment of women in particular. The advance of feminism, especially at the turn of the century, led a revolution of ideas and social norms. The roles previously dictated by a predominantly patriarchal tradition changed and the restrictions placed on women were more or less eliminated.All terrorist groups share a contempt for women's rights and this can be explained by their aversion to change and the reversal of traditional roles. Though this discomfort with feminism also involves an element of insecurity as male roles in these societies are so dependent and inverse to female roles, it cannot possibly by itself cause men to go around in trucks shooting schoolgirls; that requires priestly o r political influence. What the terrorists fail to account is the nature of advancement and how it cannot be prevented from happening by beating people into submission. Everyday there is resistance in the ranks.Malala Yousafzai, an activist from Pakistan was shot on the 9th of October, 2012 while on a school-bus. This sort of advancement is likely to perpetuate itself amidst a large portion of the world and even killing everyone who noticeably advocates it will not prevent its growth. In Somalia, at the age of five, Ayaan Hirsi Ali underwent the torturous procedure of female circumcision (of genital mutilation as it is commonly and aptly called). This was one amongst several regressive traditions of her tribe and yet she emerged from the harshest of circumstances as an adamant feminist and atheist thinker. Man has emancipated himself; he has separated himself from animality and constituted himself a man; he has begun his distinctively human history and development by an act of disob edience and science-that is, by rebellion and by thought. (God & the State, 12)† Herein lies the key to our humanity, the very feature that is being suppressed by terrorists in favour of a more convenient, straightforward and primitive form of thinking. It is inherent in out nature to seek change, to ask questions and to doubt the dogmas we have been handed down.The fact that this leads to a complete social overhaul and the creation of multiple cognitive vacuums does not deter us from repeatedly being skeptical and thinking. The quote mentioned above refers to the Creation story of Genesis which showcases the act of disobedience, questioning of rules and the disastrous results that follow. At the end of it however, as humans we wouldn't have it any other way. Doubting the doctrines we were brought up with reduces the strangle-hold religion has upon out society and the amount of influence clergymen can exert.This is an important motivation for the priests of the Middle East to carry on with their rabble-rousing diatribes. Doing so can maintain the last vestiges of power they have over people who no longer believe in their divine capacity anymore. By diverting attention from the actual tenets of Islam and bringing to the forefront firebrand phrases from other scriptures to spur people on, they engage in self-preservation rather than the progress of the human race. The key to our development has always been in thought and rebellion, by preventing it combatively, the terrorists hold back the world nd regress us to an age before we challenged conventions. In another section of the letter to S. Nechayev, Bakunin refers to what he observes as, â€Å"an enormous lack of critical sense without which it is impossible to evaluate people and situations, and to reconcile means with ends. (On Violence, 9)† These shortcomings of Russian nihilistic revolutionaries are now echoed by Islamic terrorists. Despite their explicable beliefs, what is truly terrifying abo ut them is the raw violence and destruction jihadis seek to force upon the world.Their defensiveness towards tradition and resentment over past wars has been channeled into a form of nondiscriminatory havoc ceases to differentiate between military personnel and innocent citizens. This method is what is somewhat irreconcilable with the, â€Å"ends† it seeks to achieve. Though a destruction of the current system is required for any meaningful change to occur, it does not have to be gruesome and violent. It is however much harder for priests and politicians to spur their populace on towards peaceful goals than it is to make them favour blind violence.Speaking then about how to deal with an opposing civilization, Bakunin stats, â€Å"Societies which are inimical or positively harmful must be dissolved, and finally the government must be destroyed. All this cannot be achieved only by propagating the truth; cunning, diplomacy and deceit are necessary. (On Violence, 34)† Nowh ere in the aforementioned advise does he mention violence as a useful way to achieve success. This is particularly important as there hasn't as of yet been a noticeable conversion to the Islamic cause.Efficacy is a factor that the terrorists seem not to have consider seeking only to assuage their manufactured rage. â€Å"Hate, the negative side alone, does not create anything, does not even create the power necessary for destruction and thus destroys nothing. (On Violence, 29)† When four homegrown terrorists from London attacked the underground system, their primary motive was to avenge their fellow Muslims who had previously suffered as a result of actions undertaken by the Western governments.A large amount of bombings are becoming more about revenge and hatred than actually changing the status quo. This achieves nothing while a great deal is simultaneously sacrificed. Distinct from revenge, another cause for hatred is how the terrorists perceive the world. Bakunin refers t o the source of our progress as, â€Å"Satan, the eternal rebel, the first freethinker and the emancipator of worlds. He makes man ashamed of his bestial ignorance and obedience; he emancipates him, stamps upon his brow the seal of liberty and humanity, in urging him to disobey and eat of the fruit of knowledge. God & the State, 10)† It is fair to assume that they see the West and people such as Malala as Satanic and a corruptive influence. Both of these try to upend traditional thought and how we think about morality. By objecting to blind deference to a book or set of purportedly divine rules, democracies seek to alter people's moral psychology. This procedure has seen a backlash even in Western countries themselves in the form of radical Christianity. Ironically though this branch of religion despises Islam and the jihadis, it seeks to achieve incredibly similar goals.Every time a pastor in some midwestern state pushes for the inscription of the Hebrew commandments in fron t of court-houses, as a species, we take a collective step backwards into the Middle Ages where people believed in a fixed set of dogmas that seemed more interested in who they worshipped than in how they behaved. Similarly with the feminist movements, with the objectives of terrorism being so inherently misogynistic, we risk living in a world where women don't have the civil liberties we spent a good couple of centuries achieving.Though things in the past were straightforward and idealistic, they were also horrendously underdeveloped in modern concepts of liberty, freedom, thought, science and society. Reverting back to those circumstances involves necessarily having to deal with all its downfalls as well as the clarity of ethics it provides. We do not get to cherry-pick which part of the Middle Ages we'd like to being with us into this century as the terrorists have made amply clear.We will need to accept the oppression of women, religious minorities, homosexuals, transgenders and scientific thought as though we were actually living in the 16th century. This regression must be avoided at all costs. â€Å"Thus we come back to the essence of all religion–in other words, to the disparagement of humanity for the greater glory of divinity. (God & the State, 37)† With this statement Bakunin sums up the thrust of the religious terrorist movements around the world. They seek to avenge a perceived disrespect of a divine being and are willing to kill for it.Though they wouldn't do so spontaneously, this hatred ad murderous instinct has to be carefully cultivated from childhood by mullahs and other authoritative sources. These children then become people who are capable of leveling entire buildings for the glory of God whose existence they cannot be sure of and an afterlife they might never get to experience. Such is the power of, â€Å"collective insanity,† that drives a movement like this. (God & the State, 68) Since the 200,000 years we've exist ed, we've spent quite a lot of it questioning, developing and doubting.Attempts to prevent this are shameful in that they send us hurtling back hundreds of years to less enlightened times of dogma and religious persecution. We've outgrown the juvenile need for extremely strict religious guidance and have as a society agreed upon a set of common sense laws that don't vary significantly across national borders. We've developed social sciences to deal with the moral vacuum left after the removal of dogmas and are can deal with them without resorting to driving airplanes into skyscrapers.The existence of terrorism proves that for every collective step forward we take, there are elements that will be rendered irrelevant and have thus felt the need to make the loudest clamor possible. Though we cannot obviously devise a straightforward solution to a complex and varying problem, we can however seek to understand it. Bibliography Bakunin, Mikhail, â€Å"God and the State. † Dover Pub lications, Inc. , New York. 1970 Bakunin, Mikhail, â€Å"On Violence-letter to S Nechayev. † New York: Unity Press, [19–]

What is the Gospel?

The gospel means â€Å"good news†. But good news of what? The key Old Testament word with reference to the gospel is the verb â€Å"basar† which generally means â€Å"proclaiming good news†. The good news may be news of the death of an enemy or the birth of a son. In the New Testament words with reference to the gospel denote â€Å"good tidings† or technically it is a term for â€Å"news of victory†. Most people understood the gospel as about giving hope and salvation to sinful sinners through the work of grace of the Lord Jesus Christ. This paper will discuss the content of the gospel, the fallacies in the presentation of the gospel and the fallacies in stating the content of the gospel. II. The Gospel The message of the gospel is the heart of the ministry of the Lord Jesus Christ and of His church. Jesus is not only the author and messenger of the gospel but that in fact, He is the subject of it. Paul, after Christ ascension to heaven aggressively preached the gospel. Although Paul does not provide a single complete detailed statement of the tenets of the gospel, nevertheless there are many New Testament passages that when put together indicate what it includes. In Romans 1:3-4 he speaks of the gospel â€Å"concerning God’s Son who was descended from David and resurrected from the dead†. In I Corinthians 15, Paul stated that he delivered a message â€Å"that Christ died for our sins†¦that he was buried and raised on the third day. † Other New Testament passages clearly indicates that Paul viewed the gospel as centering upon Jesus Christ and what God has done through Him that resulted in the salvation of man. To summarize, the essential elements of the gospel are the divine Sonship of Jesus Christ, his humanity, his death in the cross for man’s sins, his burial, resurrection and future coming. II. Fallacies in the Presentation of the Gospel A. The Fallacy that the Gospel primarily concerns Other than sin The good news or the gospel concerns itself with the solution of man’s basic problem: sin. However, a person may not sense that he needed this good news unless he is aware of the presence of sin in his own life. More often than not, he only feels the lack of peace or joy in his life or the overwhelming problems that confronted him, which are symptoms of his condition of being alienated from God as a result of sin. Unfortunately, some presentations of the gospel may focus on these three areas. But man does not need the gospel just so he can be happy or have peace or find solutions to his problems, he needed it in order to be forgiven of his sin. B. The Fallacy That There Are Different Gospels for Different Age-Groups It is wrong to advocate to the idea that the gospel is not the same for all people. That is, there is a separate gospel for the children, young people, adults, unchurched people or those who go to church. The truth is, there is only one gospel for all, though its ways of explaining may not be the same for all age groups, nevertheless the content should be the same. C. The Fallacy that the Truth is in Other than the Word of God Obviously, this means that truth can be found not only in the word of God. Experience, archeology or fulfilled prophecy may be pointed out as other sources of truth. However, though these three may be a valuable source of denying or confirming truth, it does not create infallible truth. Only the word of God provides absolute truth and all reasoning should be based on it. D. The Fallacy that cleverness will convict In presenting the gospel others may falsely rely on one’s own cleverness of presentation in order to convict a person regarding the truth of the gospel. However, well prepared and well presented gospel presentation does not guarantee salvation or understanding of truth for the Bible clearly states that conviction is the work of the Holy Spirit. It is only the Holy Spirit who can bring successful conviction to acknowledge the truth whether or not a man chooses to believe it. E. The Fallacy that charm will assure results The Bible clearly warned that as bearers of good news, a person should see to it that he does not offend anyone with regards to his manner of dressing, speech or culture especially in view of the fact that the message of the gospel in itself is already an offense or stumbling block for most people ( Gal. :11). But even if man takes this warning to heart, his charming disposition still does not guarantee that the gospel will be accepted. F. The Fallacy that Procedures produce Conversions There is no argument that procedures do produce results such as the hypnotizing effect of music, the intoxicating effect of setting and the moving effect of stories. However, these results cannot be appropriately equated to resulting to conversions. What is important in the presentation of the gospel message is that whether the people were given words that they can believe in and not only to give them something to do. III. Fallacies in Stating the Content of the Gospel A. The Fallacy of adding baptism Some may wrongfully think that in order to be saved one should be baptized. However, baptism is not part of the gospel for if it is then work is added to the gospel of grace. The beliefs that baptism is required for salvation are usually taken from the following verses: . Mark 16:16. Bible Scholars debated on the original ending of the gospel of Mark so in this basis it is unwise to make verses 9-20 as an absolute guideline. But just in case these verses are originally part of the gospel of Mark, it is more safer to assume that Christ may have referred here to the baptism of the Spirit for it is most likely that these words were spoken at the same time that He was talking in Acts 1:5 about the baptizing ministry of the Holy Spirit. 2. Acts 2:38. Baptism regenerationists hold on to the belief that this verse means that both repentance and baptism leads to salvation. However, it must be understood that in Bible times the act of baptism is a public sign of one’ sincere conversion may it be to Judaism, Christianity or other sects. Therefore, this verse clearly shows that Peter told the people to repent and to follow the tradition of baptism as a proof of one’s sincerity of conversion, so that no one will doubt it. On the other hand, this verse can be also interpreted to mean that baptism follows as a result of the forgiveness of sin and not in order to be forgiven of sin. 3. Acts 22:16. This verse may be analyzed by connecting a particular participle to its imperative like the participle (a) â€Å"arise† (which is a participle, arising) with (b) â€Å"be baptized† (an imperative); and (c) â€Å"wash away your sin† (imperative) with (d) â€Å"calling on the name of the Lord† (participle). To make baptism a requirement of salvation, it would require connecting (b) and (c) which could then be read as â€Å"be baptized and wash away your sins†. But this is not to be so, for as shown, both imperatives are in fact connected to each of their own participle, therefore, it means â€Å"to arise from baptism† and to â€Å"call upon the name of the Lord to wash away your sins†. Calling on the name of the Lord would then necessitate forgiveness of sin and not baptism. B. The Fallacy of misunderstanding Repentance In Christianity, to acquire salvation means to repent. Repentance means one should not only be sorrowful about specific sins being committed and stop doing it ( as most understood about repentance ) but it must involve a change of mind about Jesus Christ and trust (have faith ) and acknowledge Him as savior. C. The Fallacy of making surrender of life a part of the gospel Many Bible scholars argue that in order to be saved one should surrender one’s life or make a commitment to the Lordship of Christ. Arthur Pink further stressed that it is a lie of the devil to think that one is saved unless he makes Christ Lord of his life. However, the Bible provided many examples of person who were saved but do not show any commitment such as Lot and the believers of Ephesus. Lot was declared in the new testament as a righteous man even though his life does not show as such. The believers in Ephesus were still regarded as born again even though it took them two years after accepting Christ to burn their magic arts and forsake their superstitious practices. The Lordship problem lies in the failure to â€Å"distinguish salvation from discipleship and makes requirement for discipleship prerequisites for salvation†. Christ in his discourse with the Samaritan woman does not ask her to put her sinful life in order for her to be saved nor does He lecture on her the changes that is expected of her in case she believed but that He simply inform her that she needed to know who He is and ask for His gift of eternal life. It may look so easy to be saved just by believing, but in a much closer introspection , it is not so, for it is hard to believe in someone that is only known through the Bible much more stake one’s own eternal destiny based on that knowledge. II. Conclusion A. The gospel is the good news of man’s forgiveness from sins through faith in the complete work of grace of the Lord Jesus Christ. It is therefore of necessity that man hear and understand this message. However, as with other works of man, the presentation of the gospel and stating its content may be flawed with fallacies. In the fallacy of presentation, it includes the fallacy that the Gospel primarily concerns other than sin, the fallacy that there are different gospels for different Age-Groups ,the fallacy that the Truth is in Other than the Word of God ,the fallacy that cleverness will convict ,the fallacy that charm will assure results, the fallacy that procedures produce conversions. In the fallacy of stating its content, it includes the fallacy of adding baptism, the fallacy of misunderstanding repentance, the fallacy of making surrender of life a part of the gospel.

How do I learn best Essay

How do I learn best? Cal state University How do I learn best? Simply defined, your learning style is the way you tend to learn best. Learning styles do not gauge a person’s abilities or intelligence, but they can explain why some tasks may seem easier than others. According to the VARK system, five learning styles exist: visual learning style, auditory learning style, reading and writing learning style, kinesthetic learning style and multimodal learning style. Visual learners use graphic presentations like charts, diagrams, and graphs to understand information. Aural learners rely on discussions, recordings and lectures to process information. Kinesthetic learners learn best when they can put concepts that they are learning into actions or activities for which they rely on videos and demonstrations. Majority of learners fall under the multimodal strategy of learning. Multimodal study strategy is a learning method which utilizes various sensory modalities of a learner. Utilization of multimodal strategy â€Å"has expanded the ways we acq uire information and understand concepts.†(â€Å"Position Statement on Multimodal Literacies,† n.d., para. 13) Multimodal strategy combines print, images, animation, speech, and sound as its style. (â€Å"Position Statement on Multimodal Literacies,† n.d., para. 15) The Multimodal Study strategy allows for switching between various styles, that is, visual, aural, read/write or kinesthetic, for the purposes of better communication and learning. The more varied ways a person learns something, the more truly that person understands that concept, (Lazear, 2008) gains a deeper understanding of the subject and retains the information longer. In utilizing the multimodal structure of education, the educator can accommodate use of various tools like visual graphics, documentaries and interactive modules to supplement a lecture. This helps in reinforcing the material being taught. Utilizing methods that stimulate different senses facilitates learning. (Heady, 2010, p. 247) Multimodal learning is more effective than unimodal learning. When different senses are combined such as visual with auditory, higher-order learning occurs. (Metiri Group, 2008, p. 14). However, this also has a negative aspect. It’s  important for the educator to create a balance between various modalities. Frequent switching between different modalities can cause â€Å"overload† of information and confuse the learner. (Maier, n.d., para. 3) Learne rs may lose focus and have difficulty understanding. People with multimodal learning style may often â€Å"switch† to an inappropriate mode that will negatively impact their learning capability. So it is imperative for multimodal learners to know how and when to switch from one modality to another to stay focused and enhance their learning process. Read/Write study strategy works for many learners. The read/write learners prefer visual material presented in a written format. In this category, the learner intakes the information by making notes, which include lists and headings, organizing visual graphics into written statements. The learner utilizes resources like dictionaries, textbooks and, manuals. After gathering all information the learner proceeds to make a package for learning. This is done by writing and reading one’s notes multiple times. For many learners this strategy works for them as writing what you read makes you go over information again which also serves as a revision. Often breaking down what you read into your own words makes you remember things more vividly. However, the read/write style is considered a traditional style of learning. Studies suggest that avid offline readers are not the best online readers and vice versa. (â€Å"Reading Online,† n.d., para. 4) With the onset of distant learning, such as online programs and e-learning formats, t he read/write style learners will have to accommodate new methods into their learning pattern and that’s where being a multimodal study strategy style learner can come in handy. One should learn from peers how to utilize a different study strategy and accommodate their style into one’s own style of learning. It is important to recognize your preferred learning strategies and the identified strategies for your learning style. Combining the two can help the learner become more proficient by utilizing various senses simultaneously. It is important to know that some concepts are best understood using various modalities or a different study strategy. At the same time learners should also recognize that being a Multimodal learner can help as it can reduce their learning and understanding time. By putting extra effort one can recognize and use the best modalities that work in understanding a subject. No single learning style is better than the other. Every individual learns differently. It is important to know which style suits you. It may take time and effort on the learner’s part to conclude which style aids in their learning best but once known, your strategy of learning will empower you with best learning abilities contributing to your success. References Lazear, D. (2008). â€Å"Multi-Modal† Learning by David Lazear. Retrieved from http://www.davidlazeargroup.com/free_articles/multi-modal.html . (n.d.). Retrieved from http://www.readwritethink.org/professional-development/strategy-guides/reading-online-30096.html Heady, S. A. (2010). Health Education. In C. L. Edelman, & C. L. Mandle (Eds.), Health Promotion Throughout the Life Span (7 ed., pp. 243-258). St. Louis, Missouri: Mosby Elsevier. Maier, C. (n.d.). Multimodal Teaching Strategies. Retrieved from http://www.ehow.com/info_12049345_multimodal-teaching-strategies.html Metiri Group. (2008). Multimodal Learning Through Media: What the Research Says. Retrieved from http://www.cisco.com/web/strategy/docs/education/Multimodal-Learning-Through-Media.pdf NCTE Position Statement. (n.d.). Retrieved from http://www.ncte.org/positions/statements/multimodalliteracies

Evaluate the changes in Israeli policy towards the Palestinians and Essay

Evaluate the changes in Israeli policy towards the Palestinians and account for the recognition it finally gave the PLO in 1993 - Essay Example The various wars and terrorism has made Israel adopt harsh security and military measures against the Palestinians. The emergence of the PLO as a rallying point for Palestinians gave Israel a chance to change their policy toward negotiations, instead of harsh security and military measures. Different Israeli Prime Ministers have created and implemented policy towards the Palestinians. Golda Meir, Yitzhak Rabin, and Ariel Sharon have all had unique views and policies toward the Palestinians. The Palestinians react to the policies, then the Israelis respond to their reactions through their elections of Prime Ministers. This paper will describe and evaluate Israeli policy towards Palestinians. It will also discuss why the PLO was an important factor in these policies changing, the reason for recognizing the PLO, and if recognizing and negotiating with the PLO changed the situation in Israel and the Occupied Territories. Before World War I, most of the Middle East, including Palestine was part of the Ottoman Empire for around five hundred years. Due to the oppression of the Ottomans towards the residents of Palestine, the Palestinians fought for the Allies in World War I in the hopes of liberation (Fraser, 1980, p. 2). At the end of World War I, the British occupied Palestine under the British Mandate of Palestine. During the British Mandate of Palestine, Jews started immigrating into Palestine rapidly. From the beginning, the Jews had a policy against the native Palestinians. When the Jews started coming to Palestine, they began buying land and forming communities. However, due to persecution in their former countries, the Jews created close communities. This resulted in farms, industries, and businesses for Jews only. The Jews prohibited the employment of the Arabs, which upset the local population (Lesch, and Tschirgi, 1980, p. 51). The policy of â€Å"Jew only† communities

Should children at elementary school level allowed to use internet and Research Paper

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Business Strategy Assignment Essay Example | Topics and Well Written Essays - 1500 words

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Enterprise systems Essay Example | Topics and Well Written Essays - 1750 words - 1

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