User talk:Junioredz

road
The Road Less Traveled (Robert Frost)

Two roads diverged in a yellow wood, And sorry I could not travel both And be one traveler, long I stood And looked down one as far as I could To where it bent in the undergrowth; Then took the other, as just as fair, And having perhaps the better claim, Because it was grassy and wanted wear; Though as for that the passing there Had worn them really about the same, And both that morning equally lay In leaves no step had trodden black. Oh, I kept the first for another day! Yet knowing how way leads on to way, I doubted if I should ever come back. I shall be telling this with a sigh. Somewhere ages and ages hence: Two roads diverged in a wood, and I — I took the one less traveled by, And that has made all the difference.

truth
I could hardly believe my eyes when I saw the name of the shop: THE TRUTH SHOP. The salesman was very polite: What type of truth did I wish to purchase, partial or whole? The whole truth, of course. No deceptions for me, no defences, no rationalizations. I wanted my truth plain and unadullterated. She waved me on to another side of the store.

The salesman there pointed to the price tag. “The price is very high sir,” he said. “What is it?” I asked, determined to get the whole truth, no matter what it cost. “Your security, sir,” he answered.

I came away with a heavy heart. I still need the safety of my unquestioned beliefs.

credenda
C R E D E N D A

Turn away from the crowd and its fruitless pursuit of fame and gold. Never look back as you close your door to the sorry tumult of greed and ambition. Wipe away your tears of failure and misfortune. Lay aside your heavy load and rest until your heart is still. Be at peace. Already it is later than you think, for your earthly life, at best is only the blink of an eye between two eternities. Be unafraid. Nothing here can harm you except yourself. Do that which you dread and cherish those victories with pride. Concentrate your energy. To be everywhere is to be nowhere. Be jealous of your time, since it is your greatest treasure. Reconsider your goals. Before you set your heart too much on anything, examine how happy they are who already posses what you desire. Love your family and count your blessings. Reflect on how eagerly they would be sought if you did not have them. Put aside your impossible dream and complete the work at hand no matter how distasteful. All great achievements come from working and waiting. Be patient. God's delays are never God's denials. Hold on. Hold fast. Know that your paymaster is always near. What you sow, good or evil, that you will reap. Never blame your condition on others. You are what you are through your choice alone. Learn to live with honest poverty, if you must, and turn to more important matters than transporting gold to your grave. Never meet trouble halfway. Anxiety is the rust of life; when you add tomorrows burden to today's, their weight becomes unbearable. Avoid the mourner's bench and give thanks, instead for your defeats. You would not receive them if you would not need them. Always learn from others. He who teaches himself has a fool for a master. Be careful. Do not overload your conscience. Conduct your life as if it were spent in an arena filled with tattlers. Avoid boasting. If you see anything in you that puffs you with pride, look closer and you will find more than enough to make you humble. Be wise. Realize that all men are not created equal, for there is no equality in nature, yet no man was ever born whose work was not born with him. Work every day as if it were your first, yet tenderly treat the lives you touch as if they will end at midnight. Love everyone, even those who deny you, for hate is a luxury you cannot afford. Seek out those in need. Learn that he who delivers with one hand will always gather with two. Be of good cheer. Above all, remember that very little is needed to make a happy life. Look up. Reach out. Cling simply to God and journey quietly on your pathway to forever with charity and smile. When you depart it will be said by all that your legacy was better world than the one you found.

From the Gift of Acabar by Og Mandino and Buddy Kaye

(Read this every day before going to sleep at night ) from edz to arvz, bob, and pau2 [ҏεßД]

desiderata
DESIDERATA (Found in old St. Paul’s Church, Baltimore, dated 1692)

Go placidly amid the noise and haste, and remember what peace there may be in silence. As far as possible without surrender, be on good terms with all persons. Speak your truth quietly and clearly; and listen to others, even the dull and ignorant; they too have their story. Avoid loud and aggressive persons, they are vexations to the spirit. If you compare yourself with others, you may become vain and bitter; for always there will always greater and lesser persons than yourself. Enjoy your achievements as well as your plans. Keep interested in your own career, however, humble; it is a real possession in the changing fortunes of time. Exercise caution in your business affairs; for the world is full of trickery. But let this not blind you to whatever virtue there is; many persons strive for high ideals; and everywhere life is full of heroism. Be yourself. Especially, do not fain affection. Neither be cynical about love; for in face of all aridity and disenchantment, it is perennial as grass. Take kindly to the counsel of the years, gracefully surrendering the things of the youth. Nurture strength of spirit to shield you in sudden misfortune. But do not distress yourself with self imaginings. Many fears are born of fatigue and loneliness. Beyond a wholesome discipline, be gentle with yourself. You are a child of the universe,no less than the sun and the stars; you have a right to be here. And whether or not it is clear to you, no doubt the universe is unfolding as it should. Therefore be at peace with God, whatever you conceive Him to be, and whatever your labors and aspirations in this noisy confusion of life keep peace with your soul. With all its sham, drudgery and broken dreams, it is still a beautiful world. Be careful. Strive to be happy.

stories
FOCUS YOUR THINKING

On a clear, bright sunny day take a powerful magnifying glass and a stack of  newspapers   and go outside for an experiment. Hold the magnifying glass over a pile of crumpled pages. Even though you are magnifying the power of the sun's rays through the glass lens, you will never start a fire—if you keep moving the glass. But if you hold the magnifying glass still, allowing it to focus the rays in a concentrated beam of sun energy, you harness the power of the sun and multiply it through the lens—starting a fire. Focusing also works with your power of thought! Try it and ignite your wandering ideas.

REFINING GOLD

Near Cripple Creek, Colorado, gold and tellurium occur mixed as tellurite ore. The refining methods of the early mining camps could not separate the two elements, so the ore was thrown into a scrap heap. One day a minister mistook a lump of ore for coal and tossed it into his stove. Later, while removing ashes from the stove, he found the bottom littered with beads of pure gold. The heat had burned away the tellurium, leaving the gold in a purified state. The discarded ore was reworked and yielded a fortune. People are like tellurite ore. We have gold inside us, but it often takes some trial in the fiery furnace of life to transform us.

VALIDITY OF RELIGIONS

Down at the local coffee shop two farmers were arguing about the validity of their respective religions. A third farmer listened for a while and then observed out loud, ''I have been bringin' my wheat here to this same mill for over 40 years. Now there be two roads that lead up to the mill. Never once, friends, has the miller asked me which road I takes. He just asks, Is your wheat good?

The Advantage and Disadvantage Received by Literature from Oral Tradition

wisdom
Wisdom Germinates in Silence that Leads to Right Action ( Edwin G. Medez Jr) “It is worthy to note that the “birthing of ideas” can only be achieved in the ambiance of prosperity and peace. How can people comfortably come to terms with thinking if the atmosphere and the horizon are not conducive to reflection, meditation, or simply thinking,” Eddie Babor said (The Human Person: Not Real But Existing, 2004). Let us define terms first. Wisdom, according to answers.com, is “The ability to discern or judge what is true, right, or lasting; insight.” In addition, it means “the intelligent application of learning,” (Webster's Third International Dictionary, 1976). On the other hand, silence means, according to answers.com, “The condition or quality of being or keeping still and silent. The absence of sound; stillness.” Truly, I venture to say, wisdom germinates in silence. It was long proven by our distinct and superb philosophers. Silence is the most effective and essential method used by the philosophers, and would be philosophers, for attaining wisdom hitherto. This can be proven in the book of Babor (the same book mentioned earlier) saying, “History has it that after the Peloponnesian War that lasted from 431 to 404 B.C., Greece gained momentum for peace... With peace and material affluence at hand, thinking could find its place with ease, presumably... In this atmosphere, people with inherent productivity for thinking surfaced with their intellectual glamour and wit: In Ionia, thinkers in the like of Thales, Anaximander, Anaximenes, Heraclitus, Xenophanes, and Melissus flourished; Italy produced its own in the caliber of Pythagoras, Parmenides, and Zeno of Citium: Northern Aegean produced Democritus and Protagoras, while Athens had its more pronounced triumvirate in the persons of Socrates, Plato, and Aristotle.” Indeed, by the examples given, one cannot deny the fact that peace and silence are indispensable in gaining wisdom. What I am trying to tell here, and for us to give importance, is the value of silence, both outer and inner silence. Most of the people living nowadays are afraid of silence. We can see them wearing headphones wherever they go, fond of going to the noisy places, such as disco bars, and having large and mountain-like speakers at home that shakes almost the whole vicinity by its thunderous noise when being used. Most of the people now have have a hard time in thinking. That is why, I dare say, that most of us are dull and fool. Maybe, this is one of the implications in the words of Heidegger “modern man is not thinking.” The reason of this is the absence of silence, inside and outside ourselves. The prevalence of the noisy surroundings coerced most of the modern and contemporary philosophers to make their own world, a world where they could manipulate silence, the same as the old style. We had heard that some of them stayed in their own room and desk for years. Very often, we are not surprised when a monk philosophers and theologians would emerge with their amazing and astounding wit. In other words, a silent and peaceful place produces most of the genius than those of a chaotic community. That's one of the most precious and wonderful fruits of silence: wisdom. But that is not the end of the matter, however. What is the use of all the wisdom that you got if you have done nothing out of it? Your stored wisdom is useless without applying it, without putting it into action. As the aforementioned meaning of the word, wisdom denotes “intelligent application of learning.” It entails “application,” not just a mere keeping to yourself what you've learned. That's maybe right, but what kind of action? Lastly, the word wisdom designates “intelligent application.” Using your acquired wisdom for your own welfare, and inflict damage to your fellowman, is a cruel act, hence it defeats the true meaning of the word. Intelligent application implies doing what is right, and doing what is beneficial to other persons. Let us follow the recurring dictum that Socrates maintains, “knowing-what-is-right-means-doing-what-is-right.” Wisdom germinates in silence that leads to right action.

term paper
The Advantage and Disadvantage Received by Literature from Oral Tradition

In Partial Fulfillment of the Requirements in English 7 – English Literature

Submitted to: Mrs. Mercides Darlucio

Submitted by: Edwin G. Medez Jr

February 2010 St. Francis Xavier College Seminary 2

Table of Contents

Title                                                                                                                                         Page

Title Page  											       1

Table of Contents									                  2

Introduction                                                                                                                                3

Body                                                                                                                                           4

Conclusion                                                                                                                                 10 Bibliography                                   							                  11

3 Introduction

People nowadays are fond of manipulating high-technology gadgets because modernization prevails. This time, almost all of the things can be acquired instantly. When a certain person wants to conduct a research, or read a book or an article, one can approach the internet. Almost all the informations that one needs can be found on it, and you can have them easily.

However, as they say that in everything there is an exception, so too there is an exception in this situation. The researcher is keen enough in observing and he found out that there were still many who favored reading novels outside the kingdom of the internet, and conducting their research in the library, without the aid of the computer. These people simply disregard modern technology for the reason that they cannot afford to become a slaved by it. But take note, most of these people are intelligent and learned individuals. Indeed they still love old style literature despite the widespread of modernization. Likewise there are those beginners in such leisure. The researcher is just curious whether they have had a basic background on what they are reading. Do they know how did literature start? Do they know that the present time literature had received both advantage and disadvantage from oral tradition? Do they notice that what they are reading now are not exactly the original piece?

The researcher, in the first place is so concerned to the beginners in reading literature. He realized that, at least, they will know some backgrounds in literature. That is why this term paper is produced. Here, the researcher wants to prove that our literature today really received both the advantage and disadvantage from oral tradition. These matters are needless to discuss, strictly speaking, especially to those who are erudite. We already heard about these matters impartially from other people who are advanced than us. But as what the researcher told you earlier, he is more concerned to the beginners. So he pursued the work. Nevertheless, the researcher wants to impart to the reader first hand informations. In that manner or degree, the researcher wants to prove the correctness and validity of the claim: for many do not believe easily until they see and read the evidence.

4 This term paper contains topics mostly about the oral tradition: the history of oral tradition(how did it begin and when was it ended), the examples of oral tradition, and, lastly, the advantage and disadvantage given by oral tradition to literature. However, the researcher would like to remind the reader\s that the center of this works is all about the advantage and disadvantage given by oral tradition to literature. The primary reason for this is that for us to be able to see the effects of these contributions, both negative and positive. And, so for us to understand the situation of the literature this moment of time. Before arriving to our main point, for us to have a more understanding to each other, let us define terms first. The researcher chooses to use more than one sources so that the terms would become crystal clear for us.

DEFINITION OF TERMS From The Merriam-Webster Dictionary Advantage means superiority of position; benefit, gain. Disadvantage means an unfavorable, inferior, or prejudicial condition, quality, or circumstances; loss or damage especially in reputation or finances. Literature means the written works produced in a particular language, country, or age.

From Answers.com Advantage means a beneficial factor or combination of factors. Benefit or profit; a gain: relatively favorable position; superiority of means: Disadvantage means an unfavorable condition or circumstance. Something that places one in an unfavorable condition or circumstance. Damage or loss, especially to reputation or finances; detriment. Literature means the body of written works of a language, period, or culture; Imaginative or creative writing, especially of recognized artistic value; The art or occupation of a literary writer; The body of written work produced by scholars or researchers in a given field Oral tradition means the spoken relation and preservation, from one generation to the next, of a people's cultural history and ancestry, often by a storyteller in narrative form.

HISTORY OF ORAL TRADITION I. How does is begin? 5 In the ancient time, there was perhaps the chief spiritual force behind the civilization that both that Achaens and the Germanic peoples developed, the creative power that, in their earliest periods, shaped their history and literature. It is generally called the heroic ideal; and put most simply, the heroic ideal was excellence. The hero-king strove to do better than anyone else the things that an essentially migratory life demanded: to sail a ship through a storm, to swim a river or a bay, to tame a horse, to choose a campsite and set firm defenses, in times of peace even to plow a field or build a hall, but always and above all, to fight. Skill and courage were the primary qualities of a king who should successfully lead his people in battle and sustain them during peace (The Norton Anthology of English Literature Third Edition, 1975, 1968, 1962).

While the heroic ideal would win practical success for a king, it had also another, perhaps more important end -enduring fame. In cultures whose religion, unlike Christianity, offers no promise of an afterlife, a name that will live on after one's death serves as the closest substitute for immortality. From this arises the heroic paradox, still latent to our own civilization, that by dying gloriously one may achieved immortality. The poet who could sing the story of his heroic life was, of course, the agent upon whom the hero depended for his fame, and a good poet- or bard, to use the customary for the poet of heroic life- was a valued member of a primitive court. Alexander was said to have expressed envy of Achilles because he had had a Homer to celebrate his deeds. The poetic form which primitive evolved for their heroic narratives is called epic.; it is characterized by a solemn dignity of tone and elevation of style. Their poems were not written down but recited aloud from memory (The Norton Anthology of English Literature Third Edition, 1975, 1968, 1962).

II. How was it ended? Whatever literary materials the Anglo-Saxons brought with them when they came to Britain existed only in their memories, for the making of written record was something they learned only when they were converted to Christianity. The Celtic inhabitants whose land they were seizing were Christians, as had been the Romans whose forces had occupied the island since the 1st century and whose withdrawal at the beginning of the 5th had opened the way to the Anglo-Saxons; but for 150 years after the beginning of the invasion Christianity was maintained only in the remoter regions where the Anglo-Saxons failed to penetrate. In the year 597, however, St. Augustine was sent by Pope Gregory as a 6 missionary to King Ethelbert of Kent, one of the most southerly of the kingdoms into which England was divided, and about the same missionaries from Ireland began to preach Christianity in the north. Within 75 years the island was once more predominantly Christian. Ethelbert himself was one of the first Englishman to be converted, and it is indicative of the relationship between Christianity and writing that the first written specimen of the Old English (Anglo-Saxons) language is a code of laws promulgated by the first English Christian king.

EXAMPLES OF ORAL TRADITION Since the poems before were not written but transmitted orally, or recited aloud from memory, most of them, as an effect, had been lost. Only little remain alive or in existence, though. “In Greek there have survived Homer's two epics, the Iliad and the Odyssey, while from Germanic culture the chief survivor is the Old English Beowulf (The Norton Anthology of English Literature Third Edition, 1975, 1968, 1962). Iliad. The subject is the ‘wrath of Achilles’, arising from an affront to his honor given by Agamemnon, leader of the Greek army at the siege of Troy, and the tragic consequences of his wrath. This is an episode in the history of the siege, occupying no more than a short part of its tenth and final year, and yet its action in effect encapsulates the whole war, with the final death of the Trojan hero Hector symbolizing the fall of Troy that will soon follow. The gods in Olympus are divided in their sympathies and intervene on one side or the other, or even fight among themselves. Their mixture of sublimity and frivolity makes a remarkable contribution to the character of the Iliad(www.answers.com). Odyssey. It is the story of the return of Odysseus from the siege of Troy to his home in Ithaca, and of the vengeance he took on the suitors of his wife Penelope. Various indications in the text suggest that the Odyssey is a later work than the Iliad, but that they both belong to the same general period. The gods do not take sides, as in the Iliad, though Poseidon and Helios exact punishment for offenses committed against them personally; Athena, hostile to the returning Greeks in the early stage of the story, later protects Odysseus and takes an active part in promoting his return. The events of the poem occupy six weeks (www.answers.com). Beowulf. Heroic poem considered the highest achievement of Old English literature and the earliest European vernacular epic. It deals with events of the early 6th century and was probably 7 composed c. 700 – 750. It tells the story of the Scandinavian hero Beowulf, who gains fame as a young man by vanquishing the monster Grendel and Grendel's mother; later, as an aging king, he kills a dragon but dies soon after, honored and lamented. Beowulf belongs metrically, stylistically, and thematically to the Germanic heroic tradition but shows a distinct Christian influence(www.answers.com).

We have seen and read the examples of oral tradition. Indeed, all of them were prestigious and remarkable pieces. All of them are worthy to be taken care of or to have a deeper examination and understanding. Yet, the researcher have chosen only one of them, the Beowulf, since it is exactly related to his subject concerned. What the researcher is planning to do about this excellent piece? Truly, from the story of Beowulf, we can draw a lot of things. We can deduce from it the cultural background during that certain period of time and, more importantly, we can gain from it good example and values that could be a guide in our life. However, what the researcher intend to do is to expose to the reader the advantage and the disadvantage that the literature received from oral tradition. How? The researcher designs to show to the reader the story of Beowulf; one story yet translated differently.

THE ADVANTAGE COMING FROM ORAL LITERATURE The oral tradition played a vital role in the existence of the literature. It is through the oral tradition that the first writing was produced (but of course we cannot forget the role of Christianity here). Take note, the oral tradition came first before the writing. Most probably, the content of the first writing sample was the words that was transmitted before, orally. To put it simple, it is very logical that before you can write something, you must need to speak it first, whether verbally or mentally.

THE ADVANTAGE COMING FROM ORAL LITERATURE Have you ever tried playing a message relay? Well, for those who do not and for those who do not even know that this game exists, allow the researcher to explain it. In this game, at least ten participant is needed. The first participant receives the first message, say, “The fox walks very fast beneath the shadow of the oak trees.” The first recipient of the message will pass it to the  next  member, and the other will do the same, and so on, until it reaches the last player. Lastly, the last contender will report the message to the arbiter. In effect, the original message will become distorted or lacking in words, 8 hence doubts sometimes exist on which is which. This, too, happened to the literature because of the oral tradition. Its aftermath could still be felt hitherto. To show you a concrete evidence, here is a crystal clear example: Translation from the book of The Norton Anthology of English Literature Third Edition: Beowulf's battle with Grendel Beowulf indirectly ended the life of the monster Grendel by gripping the fiends arm strongly and pulled it mightily. “The awful monster had lived to feel the pain in his body, a huge wound in his shoulder was exposed, his sinews sprang apart, his bone-locks broke”.

Beowulf's battle with Grendel's mother Beowulf, who had found that his own sword in vain against the mother of Grendel, “saw among the armor a victory blessed blade, an old sword made by the giants. He seized the linked hilt, he who fought for the Syldings, savage and slaughter-bent, drew the patterned blade; desperate of life, he struck angrily so that it bit her hard on the neck, broke the bone rings. The blade went through all the doomed body. She fell to the floor, the sword was sweating, the man rejoiced in his work.

Beowulf's battle with the dragon Beowulf, advanced in age, killed the dragon by the use of his sword with the aid of Wiglaf, “ as the man in armor struck the hateful foe a little lower down, so that the sword sank in, shining and engraved; and then the fire began to subside. The king himself then still controlled his senses, drew the battle-knife, biting and war-sharp, that he wore on his mail-shirt: the protector of the Weather-Geats cut the worm through the middle. They felled the foe, courage drove his life out, they had destroyed him together, the two novel kinsmen.

Translation based in the book of Caitlin R. Kiernan: Beowulf's battle with Grendel Grendel was surprised by Beowulf's strength that the former tried to escape. However, Beowulf captured the left arm of the monster by using a chain. “Only the creature's captured left arm was still trapped beneath King Hrothgar's roof, and it moaned and pulled against chain encircling its wrist. The 9 Geat got behind the enormous door and heaved it shut, slamming it with all his might onto Grendel's dislocated shoulder. The monster's arm was pinned between the door and the iron door-frame, and its howled of pain echoed out across the village and the farmlands beyond. Grendel lived not long after that.

Beowulf's battle with Grendel's mother King Beowulf wasn't able to kill the fiend's mother, the merwif. During their encounter, the merwif bewitched Beowulf that the king no longer saw the mother of the monster but the most beautiful woman he had ever seen. The fiend's mother lured Beowulf, and, in the end, she bore Beowulf''s son, a dragon.

Beowulf's battle with the dragon King Beowulf jumped at the back of the dragon, his own son. He plunged his dagger on the soft, glowing spot at the base of the creature's throat. “The dragon screamed, shrieked and coughed forth another gout of flame, searing most of the flesh from the king's hand and arm and turning the dagger into a molten slag.” But that did not end the monster's life. “Finally, with the last of Beowulf's strength, he forced the charred stump of his arm deeply into the beast's torn throat, pushing it in up to his shoulder, ripping through more of the soft muscle and organ meat beneath its golden armor. The dragon bellowed and its wings falling slack at its slides as the creature tumbled out of control. Both of them died after the glorious saga.

10 CONCLUSION Enough have been shown for us to believe that there is really an advantage and disadvantage that the literature received from oral tradition. The evidence gathered was lucid. This was proven long ago by some famous literary critics. Nevertheless almost all of their outcome had been forgotten for only few considers this useful. This research paper came into being to refresh our memory in such tidbits of knowledge yet beneficial and essential. However, we must not lose heart and be discouraged in aiming to read more literary works because of this findings and informations about the literature. Instead, we must be consoled by literature. Besides the fun and comfort it gives to the faithful reader, they can also be sure that the message of such stories is the same. Though there are many translations that have had their being, it is still a heartwarming to note that the core message of these stories remains the same. Lastly, a lesson for our life may be found in this research paper. In the researcher's own analysis, this term paper should remind us to be keen, to have a closer look on every detail in all what we do and in all our undertakings. They always seem unimportant because we always encounter them and we are used to their presence that we tend to overlook this details. Details are very significant for us, if we consider them thoroughly, they make the formation of the whole possible. By doing this, we may make a change!

11 BIBLIOGRAPHY

Abrams, M. H., Smith Hallett, Adams Robert, M., et al. (1975, 1968, 1962). The Norton Anthology                                          	of English Literature Third Edition. New York. London: W. W. Norton & Company, Inc.

Definition of Advantage. Retrieved on January 26, 2010 from www.anwers.com. Definition of Beowulf. Retrieved on January 28, 2010 from www.anwers.com. Definition of Disadvantage. Retrieved on January 26, 2010 from www.anwers.com. Definition of Iliad. Retrieved on January 28, 2010 from www.anwers.com. Definition of Odyssey. Retrieved on January 28, 2010 from www.anwers.com. Definition of Oral Tradition. Retrieved on January 25, 2010 from www.anwers.com. Kiernan, Caitlin R. (2007). BEOWULF. New York, New York: HarperCollins Publishers.

parting
A                 E          F#m          D e|---3-0---2-| B|-2-2---2-2h3p2-| G|-2-4---4-2---2--3-2-0-3--2-3---5-3-| D|---| A|-0-| E|---02--|

A             E I remember the days F#m When you're here with me         D         A Those laughter and tears Bm      E We shared for years...hhmmmm... A                E Mem'ries that we had F#m For so long it's me and you D                A Now you're gone away Bm          E You left me all alone

B   F#   G#m Go on,....do what you want E               B But please don't leave me          C#m      F# You'll break my heart B          F# Hey, what should I do        G#m Babe, I'm missin' you E              B Please don't disappear C#m                  F# These are the words that you should hear

D              A Time and time again Bm       A  -E I wish that you were here

A      E I don't wanna lose you girl F#m     D-E I need you back to me          A I don't wanna lose you E    F#m          D-E Baby can't you see A Oh, I need you E         F#m       D-E You've been a part of me

D A                  Bm       E   Bm-C#m I wish someday you'll be back home D     A         Bm 'Cause I really miss you E Bm-C#m Darling, D         A  Bm E Please come home

ETO ANG CHORDS NG ADLIB: A-E-F#m-D-E(3X) ADLIB:02min:19sec e|-| B|--10/12-12--12b14-12b1412b14-1010| G|11--11-9-11--| D|-| A|-| E|-|

e|9-10-9---| B|9-10-12---12-10--| G|-9x-11x---9+-| D|--9x-11x---11---9-7--| A|-9---| E|-|

e|12---12---| B|-9--9-9b10-9b10—-12b14-12b14-12b14| G|--11-911---11-9---| D|---12-| A|--| E|--|

e|-17---|-17/19-17---| B|--17b19-17b19-|--17b1917/19| G|--|18--| D|--|| A|--|| E|--||

D A                  Bm       E   Bm-C#m I wish someday you'll be back home D     A         Bm 'Cause I really miss you E Bm-C#m Darling, D         A  Bm E Please come home..........

that's it...pls comment naman poh kau dito...


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philo
Philosophy 102: Introduction to Philosophical Inquiry Sartre, "Existential Ethics"

1. Explain what "existence precedes essence" means. 2. What is the significance of the statement that "man is a being who hurls himself toward a future"? 3. Explain why existentialists believe that "in choosing myself, I choose man"? 4. What causes anguish in humans? In what ways do we deny this anguish? 5. Why is forlornness a result of the human condition? 6. In what sense is humanity "condemned to be free"? 7. How does Sartre define despair? Give an example showing this concept.

Very few philosophers other than Jean-Paul Sartre have emphasized as much that we are entirely responsible for not only what we are but also what we will be.

If we look at ourselves and find that we are unhappy or we are in circumstances which limit us, then Sartre states we have only ourselves to blame.

a. We cannot blame our parents or teachers or friends for their influence. For, if they have influenced us, it is because we have allowed them to do so.

b. Insofar as we allow others to influence what we really want, we are inauthentic human beings living in bad faith.

We usually become this way through "trying to get along." We do not have the moral courage to "lead our own lives" and set up our own projects. Instead, we drift from thing to thing, being "controlled," so we think, by external circumstances. 1. Explain what "existence precedes essence" means.

Existence: the fact of being, the presence of something, the "thisness," "that it is." Essence: the kind of thing it is, the blueprint, plan, or description, the nature of the thing, "what it is."

a. Sartre wants to maintain that man intrinsically has no nature. That is, he is thrown into this world, not of his own making, and is condemned to determine what he will be. In other words, our "existence precedes our essence." We exist first and determine our essence by means of choice.

b. Contrast this view with mainstream Christianity. Man's nature comes first--man is a sinner. Consequently, here, essence precedes existence, since man is entirely subject to God's plan or blueprint.

c. Contrast Sartre's view with the construction of a table. The carpenter has in mind the nature of the table and works from a plan. From sawing, sanding, nailing, and so on, the table comes into existence. Hence, in this case, "essence precedes existence."

TOP 2. What is the significance of the statement, "Man is a being who hurls himself toward a future"?

a. Essentially, this statement means what we will be is what we choose. As Ortega put it, "We are the novelist of our lives." We can choose to be creative, dull, or a plagiarist.

b. As Sartre writes, we are a plan aware of itself. "Man is nothing else than his plan: he exists only to the extent that he fulfills himself; he is therefore nothing else than the ensemble of his acts, nothing else than his life."

TOP 3. Explain why existentialists believe that "in choosing myself, I choose man."

a. Through our choices, we determine or create what we will be. In those choices, we choose according to what we believe we ought to be. (Compare this view to the Socratic Paradox that we are unable to choose the bad.)

b. Consequently, we are creating ourselves according to what we think a person ought to be. This image is, then, what we think man ought to be. You are responsible for what you are and, as well, you are responsible for everyone since you choose for mankind.

c. You create an image of man as it ought to be, since we are unable to choose the worse. In a sense, in deciding, I'm putting a universal value to my act by deciding in accordance with the belief that all persons in this situation should act in this manner.

TOP 4. What causes anguish in humans? In what ways do we deny this anguish?

a. Our choices are a model for the way everyone should choose. If we deny this fact, we are in self-deception. If we say, "Everyone will not act as I have done," then we are giving a universal value to the denial.

b. How can we know what to do? How could Abraham know it was the voice of God who told him to sacrifice his son Isaac? There are no omens; there are no signs by which to decide.

c. We are responsible for ourselves--we are the sole authority of our lives. We cannot give up this responsibility except thought self-deception or bad faith.

d. The anguish results from the direct responsibility toward others who are affected by our actions. (E.g., the military leader who chooses to advance, knowing full well that many will die.)

TOP 5. Why is forlornness a result of the human condition?

a. Forlornness or abandonment is the consequences of the belief that we are our only source of value. We can't count on God's forgiveness or a pat on the shoulder. God is not the source of value; value can't come from above.

b. Sometimes this point is put following Dostoevsky and Nietzsche: "If God did not exist, everything would be permitted." The inauthentic rejoinder, in Sartre's view would be, "If God did not exist it would be necessary to invent Him." We must take responsibility for our own choices.

c. What can we find to depend upon? There are no means of justification or excuse for our actions. We do not have an external standard known to be right. None of the following are excuses:

"I did it because I'm a Christian" "I did it because God commands it."

"I did it because to err is human." "I did it because I am only human."

TOP 6. In what sense is humanity "condemned to be free"?

a. We are condemned to be free because we are responsible for what we choose to be.

b. The following are not excuses for how we act: from passion, "That's the way I am," "I couldn't help myself," "See what you made me do," and "I just had to do it." These all entail choices we have made.

c. We are condemned to be free because we read the signs as we choose. We are condemned to establish our own values. As Margaret Anderson once wrote, "What an error it is to believe that suffering alone is enough for self-development. If it were, our planet would already be covered with saints and angels. Suffering kills some people; others are deformed by it; some become mad; only a few improve or progress. One must have more knowledge to benefit by suffering."

TOP 7. How does Sartre define despair? Give an example showing this concept.

a. We act without hope because we cannot know in advance the consequences of our choices in the world. To choose not to choose is a choice, so we must choose.

b. Despair results because there is no final authority but ourselves to help us choose rightly. We must choose without ever knowing the consequences of the choice.

c. If I try to stop a robbery in progress, and the thief shoots someone, I'll never know whether I did the right thing. I cannot predict the potential help or harm that result from my actions, yet I am fully responsible for the consequences of my actions.

logic
Darwin of course was unjustified in his belief; fear seems to be the most universal of emotions both for human beings and the greater animal kingdom. This emotion though is not simply reserved in human life in the struggle for existence; we feel fear and anxiety when we make choices about the direction of our lives. This is our struggle for meaning. The current piece will focus on discourses of and relevant to that struggle and concepts surrounding it. Linking discourses diverse as logic and the Abrahamic religions to find the structure of this struggle.

In ‘Tractatus Logico-Philosophicus’ Wittgenstein argued that: “Propositions cannot represent the logical form: this mirrors itself in the propositions” (2).Thus the logic of a symbolism be it language or mathematics cannot be found outside of that symbolism. Because the logic of that symbolism is its very structure, its schema. The “propositional sign cannot be contained in itself” (3) but a “sign determines a logical form only together with its logical syntactic application” (4).

Language is according to Wittgenstein a series of atomic propositions about the world; its symbolism is a picture of the world, of reality and everything that is the case. The truth-argument which a proposition makes is its picture of the world; the truth-value is determined by the ability to provide proofs for the validity of the picture.

Further argument put forward in the Tractatus, “The limits of my language mean the limits of my world” (5), therefore in following this argument so far Wittgenstein conceives a linguistic limit in our understanding of the world. But he further stipulates that “For an answer which cannot be expressed the question too cannot be expressed. The riddle does not exist.”(6) I.e. if you have a question there is an answer, “most questions and propositions of the philosophers result from the fact that we do not understand the logic of our language…And so it is not to be wondered at that the deepest problems are really no problems” (7).

During the second part of the Tractatus, Wittgenstein turns his attention from logical symbolism and the rules by which philosophy must separate sense from senselessness to questions about the meaning of life, ethics and religious mysticism.

“The world and life are one” (8), we would be mistaken if we thought Wittgenstein felt the sense of the world and therefore life was found inside the world and life. That the Schema of the world would be found in the totality of its particulars, this logic would correlate with the rules set out for a logical symbolism. But we cannot gain from Wittgenstein such consistency of logic.

“The sense of the world must lie outside the world. In the world everything is as it is and happens as it does happen. In it there is no value - and if there were, it would be of no value.” (9)

It is in this sense that Wittgenstein dissolves the question of meaning in life, opting out by two common techniques used in inadequate philosophical systems. Firstly to look for life’s meaning outside of life and in conjunction with or separately neglects the internal logic of the philosophical system to render meaning meaningless. It is with this respect that Wittgenstein has similarities with both the theologian and the absurdist, in strake contrast to his grammatical theory of meaning.

The impulse of the theologian or mystic is to seek otherworldly explanations for worldly questions. Karl Marx famously summarised this impulse as such during the introduction of his “Critique of Hegel’s philosophy of right”:

“Religious suffering is the expression of real suffering and at the same time the protest against real suffering. Religion is the sigh of the oppressed creature, the heart of a heartless world, as it is the spirit of spiritless condition. It is the opium of the people” (10).

Marx goes further to assert that “abolition of religion as people’s illusory happiness is the demand for their real happiness” (11). According to this view of religion it functions as a mere placebo-worldview, where one finds substitutive satisfaction in sacrificing this world for the sake of the after-world. Sigmund Freud went as far to characterise religion as a mass delusion or social neurosis. “Neurotics” he wrote “create substitutive satisfaction for themselves in their symptoms, but these either create suffering in themselves or become sources of suffering by causing the subjects difficulties in their relations with their surroundings and society” (12). From the angle of aesthetics, whether an individual chooses to engage in such delusion is completely their own choice as western secularisation has largely removed the state’s powers of coercion in such affairs. Recently, with the growth of Pentecostalism though, and other fundamentalist Christian sects, there have been renewed pushes to reclaim those powers for religious application. With the aim of correctly understanding Human life the religious view is a misdirection of analytical focus and thus damaging in our pursuit of answers to our riddles.

In response to this Agnosticism or Atheism is the application of Occam's razor, “if a sign is not necessary then it is meaningless” (13). The existence or non-existence of god is irrelevant from the standpoint of human life. If we engaged in the entertainment of such abstractions we place ourselves on a metaphysical treadmill, ‘what comes before alpha?’ only to redefine alpha and ask the question yet again.

Therefore religious faith offers up no answers for the inquisitive mind. Søren Kierkegaard, a Christian himself, defined faith as absolute belief in the absence of reason on the basis of the absurd. “For he who loves god without faith reflects on himself, while the person who loves god in faith reflects on god” (14). Abraham believed in the absence of all evidence that god would spare his Isaac upon the mount of Moriah. He first sacrificed his critical capacity along with his ethic duty to Isaac and his own emotional bond as father to son. Choosing to follow his duty to god, thus we have the archetype of the religious man. One surely recognises this condition in the modern suicide bomber.

On all grounds the religious impulse is a condition of poverty offering no answers, just resignation to an unseen father figure and a supposedly loving relationship founded upon silence. Leaving behind the road to Damascus we come upon the second failing of Wittgenstein and that of inadequate philosophical systems. This is to deny the logic of a system to render meaning as meaningless. Philosophers such as Jean-Paul Sartre and the absurdists are guilty of this failing.

According to early work of Sartre consciousness is immaterial thus the rules of cause and effect that govern in the material world have its causation chain broken when an individual’s volition is in play. Man is the embodiment of freedom, man chooses his path with a free will and therefore determinism is just an incoherent philosophic attitude of self-deceivers.

The anti-determinism of the existentialist leads to their advocacy of subjectivism. Individuals with their immaterial consciousness interpret objects of the intersujective world and then act upon them. Because human action is subjective there is no objective human nature and no objective meaning thus life is intrinsically meaningless. Subjective meaning is affirmed on life by the action of the individual. Thus man’s existence precedes his essence.

“If indeed existence precedes essence, one will never be able to explain one’s actions by reference to a given and specific human nature: in other words, there is no determinism- man is free, man is freedom” (15). With this in mind the Existentialist declares “I am thus responsible for myself and for all man, and I am creating a certain image of man I would have to be. In fashioning myself I fashion man”.

The existentialist states that because man is responsible for himself (and humanity) he is in anguish. He is in anguish because as soon as he commits to any act he feels the responsibility for himself and humanity. The existentialist does not claim to have moral authority over humanity his subjectivism doesn’t allow objective virtue; he declares “if I regard a certain course of action as good, it is only I who choose to say that it is good and not bad” (16). There is nothing for the existentialist to reference in the process of choosing right or wrong; the choice falls to what he can live with by being responsible for its results on him and humanity.

Humanity during the reign of terror sent alleged royalists to climb the scaffolds. Jean-Paul Marat felt his actions were that of a philanthropist, cutting off five or six hundred heads for the benefit of humanity. In the philosophical system of the Existentialist the moral merits of this action are neither objective nor universal. What Sartre does judge though is whether or not the action is authentic or in bad faith. If one blames others for their own action and denies responsibility that action is inauthentic or done in bad faith.

The Existentialist sees that human condition is that of free commitment. God doesn’t exist therefore humanity is in a state of abandonment with no transcending beings or priori’s to guide us. Sartre commits to the notion of individual freedom as the only human priori but denies that there is any human nature as a priori because there is only a “human universality of condition” (17). This is a sceptical argument like ‘the sun rises every morning but how will we know if it will rise tomorrow’ or in our case ‘Man acts in certain pattens but how do we know he will tomorrow? ” Thus because of the uncertainty of our condition human-beings live not only in anguish but in despair, ‘if I take action in support of a goal, how do I know others will act in support?” This means that despair is the emotion that man feels because he acts without hope. To summarise, the point of Sartre’s existentialism is to give humanity its divinity as its own creator and along with this divinity its responsibility.

There is a certain contradiction in this thought, that of a false objective subjective dichotomy. The actions and experiences of every particular individual never seem to add up to the totality of what is the human experience. If each individual is tied to the concept of existence precedes essence it becomes an objective fact of human experience, not simply a subjective phenomena. The Existentialists are right in saying that man lives in anguish, because we have choices and responsibility for those choices. For whom he is in relation to the external forces. But they are wrong to preclude the idea of an objective meaning of life. If each particular individual’s life is made up of a series of choices about the values to which they affirm and live for then the root purpose of humanity in the objective sense is the struggle for purpose - for our meaning.

Part of this failure by the Sartrean existentialists is that their ontological inquiries were carried out under a kind of bad faith, under the illusion of a particular semi-moralistic theory of authenticity and bad faith. Their conceptualisation of causality in relation to the individual could not touch upon the notion of conditioning or the zone of proximal development because any such thing would negate individual responsibility as part of our nature of being. Individual agency is a component of the human condition but not to the extent envisioned by the French existentialists, death for one is normally a decisive decision but not one we make.

The inevitability of death futures highly in discourses surrounding the notions of human life and it’s meaning. In “At the Gravesite” Kierkegaard likened the nature of death's influence on life to scarcity in economics. If a merchant dumps a shipment of products at sea because the market is already saturated with a high supply it creates an artificial scarcity which increases the price of the remaining product. If we did not die and life was infinite, then life according to Kierkegaard would be of little value. This adds an extra dimension to our anguish because our ability to affirm life and what we consider worthy values is finite and scarce. Camus believed that this was not our first concern; firstly we must concern ourselves with whether or not the value in life is valuable at all.

The first question of a rational person in Camus’s mind was to be or not to be, the question of suicide. He very tactfully at the start of ‘The Myth of Sisyphus’ stated his belief that life should be lived and that suicide is absurd in itself, lest some unlucky soul become connived of the correctness of his arguments before fully completing the text. To understand Camus's ideas we must understand he detested being called a “philosopher of the absurd”. Expressing his motivation and in ‘The Enigma’ Camus wrote “Thus one becomes a prophet of the absurd. Yet what did I do expect reason about an idea with I found in the streets of my time?”(18). As one understands now Camus’s work function more as a meditation and open debate then a complete system of thought. He linked ‘absurd reasoning’ with that of Edmund Husserl’s phenomenology in that it “declines to explain the world, it wants to be merely a description of actual experience” (19). The Absurd is best characterised as a mood of a nihilistic nature marred by the disunity of universal and particular. This disunity is the same objective (universal)-subjective (particular) dichotomy which rendered life’s meaning in the existentialist systems meaningless.

It was an idea that captivated a generation, but unlike Kierkegaard they found faith deficient, not accepting it as an answer to the question of absurdity. Like Nietzsche who found god dead upon his throne, behind the stone walls of heaven, Camus sought a way beyond the crisis of “our darkness nihilism” (20). If an individual finds absolutely no meaning in life then from some perspectives they should kill themselves. But suicide would be an absurd answer, to choose death is to affirm a value in absolute nihilism and thus commit a self-contradicting act. There is no absolute nihilism as such a thing is non-existent. Equally there is no eternal absolute meaning like that of the Hegelian dialectic in the nature of life which unifies and dictates both objective and subjective meaning - there is no ‘objective’ standard of subjective values such a thing is absurd. Camus true to his inconsistent logic of the absurd chose to ‘rebel’ against the meaninglessness by asserting his own relative value, all of course equally absurd. If we are to judge Camus’s conclusions I’m not sure that we could fault him. His premise was not to explain our nature of being in the objective sense but rather actual experience, though he almost achieves it all the same. From the stand point of understanding our ontological condition as human beings, he shows the absurdity of nihilism while also the inconsistency of eternal abstractions. But Absurdism misses the simple addition of the subjective conditions into its universal commonality of condition, or its mega-structure.

To miss this mega-structure, to find the notion of life’s meaning incomprehensible is to do so upon the notion of its inventible incomprehensibility. In actuality we have a great body of empirical data, the annals of history and our own personal experience with which to answer the question, what is the meaning of life? Its answer is situated within the structure of empirical data; the meaning of life is imbued in the very structure of life. It is the very struggle for purpose and the affirmation of values, whether or not one individual agrees with another’s subjective affirmations is irrelevant from our perspective of ontological investigation, from objective meaning. For our nihilistic mood we shall turn to psychoanalysis for some elucidation. According to the theory of Jacques Lacan during clinical practice the patient supposes a secret knowledge on the analyst. During the processes of analysis the subject starts to ‘de-suppose’ the analyst, realising they have no secret knowledge. Losing faith in their dependency on the analyst they are forced to realise their own unconscious desire to remain dependent on the neurosis. The patient is therefore forced to recognise the place of personal agency in pursuit of mental health. Whatever reservation one has in regards to Lacanian psychoanalysis, the concept helps to illustrate the nature of our question, that there is no secret knowledge, we already know but merely have to assert our agency to resolve the existential crisis and the mood of absurdity. If of course that is what we want at all.

sayings
Do not give what is holy to dogs, and do not throw your pearls before swine, lest they (the pigs) trample them under their feet, and (the dogs) turn and tear you to pieces. (Matthew 7:6) "...ask not what your country can do for you — ask what you can do for your country." John F. Kennedy Inaugural Address, January 20, 1961. "...Let us never negotiate out of fear. But let us never fear to negotiate.." John F. Kennedy "Mankind must put an end to war or war will put an end to mankind." John F. Kennedy "You have seen how a man was made a slave; you shall see how a slave was made a man." Frederick Douglass, To be kissed by a fool is stupid; To be fooled by a kiss is worse. Ambrose Redmoon "What counts is not necessarily the size of the dog in the fight — it's the size of the fight in the dog." "I disapprove of what you say, but I will defend to the death your right to say it." ("Je désapprouve ce que vous dites, mais je défendrai à la mort votre droit à le dire") — Voltaire [A] It resembles the actual quote "Think for yourselves and let others enjoy the privilege to do so too" from Voltaire's Essay on Tolerance. Friends of Voltaire (1907) by Beatrice Hall. "If they have no bread, let them eat cake!" ("S'ils n'ont plus de pain, qu’ils mangent de la brioche.") — Marie Antoinette [M or A] "The death of one man is a tragedy. The death of millions is a statistic." — Joseph Stalin [M] "Theories of evolution which, because of the philosophies which inspire them, regard the spirit either as emerging from the forces of living matter, or as a simple epiphenomenon of that matter, are incompatible with the truth about man." Exception paradox: "If there is an exception to every rule, then every rule must have at least one exception, excepting this one" ...is there an exception to the rule that states that there is an exception to every rule? Jesse's paradox: "It is a gamble to trust anyone. Then again, can a gambler be trusted?" "Amicabilia quae sunt ad alterum vererunt amicabilibus quae sunt ad se ipsum" [The friendly feelings that we bear for another have arisen from the friendly feelings that we bear for ourselves]. “ Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres. Love never fails.

“ Place me like a seal over your heart, like a seal on your arm; for love is as strong as death, its jealously unyielding as the grave. It burns like a blazing fire, like a mighty flame. Many waters cannot quench love; rivers cannot wash it away. If one were to give all the wealth of his house for love, it would be utterly scorned. ”                           Og Mandino Quotes: "Let your actions always speak for you, but be forever on guard against the terrible 	traps of false pride and conceit that can halt your progress. The next time you are 	tempted to boast, just place your fist in a full pail of water, and when you remove it, 	the hole remaining will give you a correct measure of your importance." "I will act now. I will act now. I will act now. Henceforth, I will repeat these words each 	hour, each day, everyday, until the words become as much a habit as my breathing, 	and the action which follows becomes as instinctive as the blinking of my eyelids. With 	these words I can condition my mind to perform every action necessary for my success. I will act now. I will repeat these words again and again and again. I will walk 	where failures fear to walk. I will work when failures seek rest. I will act now for now is 	all I have. Tomorrow is the day reserved for the labor of the lazy. I am not lazy. Tomorrow is the day when the failure will succeed. I am not a failure. I will act now. Success will not wait. If I delay, success will become wed to another and lost to me 	forever. This is the time. This is the place. I am the person."

"Always seek out the seed of triumph in every adversity." "Search for the seed of good in every adversity. Master that principle and you will own 	a precious shield that will guard you well through all the darkest valleys you must 	traverse. Stars may be seen from the bottom of a deep well, when they cannot be discerned from the mountaintop. So will you learn things in adversity that you would never have discovered without trouble. There is always a seed of good. Find it and prosper." "There is no better than adversity. Every defeat, every heartbreak, every loss, 	contains its own seed, its own lesson on how to improve your performance the next 	time." "Count your blessings. Once you realize how valuable you are and how much you have 	going for you, the smiles will return, the sun will break out, the music will play, and 	you will finally be able to move forward the life that God intended for you with grace, 	strength, courage, and confidence." "Take the attitude of a student, Never be to big to ask questions, Never know to much 	to learn something new." "The man who lives for himself is a failure; the man who lives for others has achieved true success." (Norman Vincent Peale) Freedom is the highest expression of love

"Nuptial love makes mankind; friendly love perfects it; but wanton love corrupts and debases it."

"For a crowd is not company; and faces are but a gallery of pictures; and talk but a tinkling cymbal, where there is no love."

"Anger makes dull men witty -- but it keeps them poor."

"Life, an age to the miserable, and a moment to the happy."

"Lies are sufficient to breed opinion, and opinion brings on substance."

"Studies serve for delight, for ornaments, and for ability."

"Studies perfect nature and are perfected still by experience."

"Judges ought to be more learned than witty, more reverent than plausible, and more advised than confident. Above all things, integrity is their portion and proper virtue."

"Knowledge is power."

"Knowledge and human power are synonymous."

"Next to religion, let your care be to promote justice."

"God has placed no limits to the exercise of the intellect he has given us, on this side of the grave."

"By indignities men come to dignities."

"As the births of living creatures, at first, are ill-shapen: so are all Innovations, which are the births of time."

"Acorns were good until bread was found."

"In every great time there is some one idea at work which is more powerful than any other, and which shapes the events of the time and determines their ultimate issues."

"Imagination was given man to compensate for what he is not, and a sense of humor to console him for what he is."

"Our humanity is a poor thing, except for the divinity that stirs within us."

"Hope is a good breakfast but a bad supper."

"The person is a poor judge who by an action can be disgraced more in failing than they can be honored in succeeding."

"Houses are built to live in, and not to look on: therefore let use be preferred before uniformity."

"Histories make men wise; poets, witty; the mathematics, subtle; natural philosophy, deep; moral, grave; logic and rhetoric, able to contend."

"It is the true office of history to represent the events themselves, together with the counsels, and to leave the observations and conclusions thereupon to the liberty and faculty of every man's judgment."

"A graceful and pleasing figure is a perpetual letter of recommendation."

"Natural abilities are like natural plants; they need pruning by study."

"God almighty first planted a garden: and, indeed, it is the purest of human pleasure."

"The worst solitude is to have no real friendships."

"Without friends the world is but a wilderness. There is no man that imparteth his joys to his friends, but he joyeth the more; and no man that imparteth his grieves to his friend, but he grieveth the less."

"Therefore if a man look sharply and attentively, he shall see Fortune; for though she be blind, yet she is not invisible."

"This is certain, that a man that studieth revenge keeps his wounds green, which otherwise would heal and do well."

"It is a miserable state of mind to have few things to desire and many things to fear."

"Men fear death as children fear to go in the dark; and as that natural fear in children is increased with tales, so is the other."

"Ill Fortune never crushed that man whom good fortune deceived not."

"Fortune is like the market, where, many times, if you can stay a little, the price will fall."

"He that hath wife and children hath given hostages to fortune; for they are impediments to great enterprises, either of virtue or mischief."

"Fame is like a river, that beareth up things light and swollen, and drowns things weighty and solid."

"Good fame is like fire; when you have kindled you may easily preserve it; but if you extinguish it, you will not easily kindle it again."

"Men on their side must force themselves for a while to lay their notions by and begin to familiarize themselves with facts."

"Riches are for spending."

"None of the affections have been noted to fascinate and bewitch but envy."

"Suspicion amongst thoughts are like bats amongst birds, they never fly by twilight."

"Philosophy when superficially studied, excites doubt, when thoroughly explored, it dispels it."

"In contemplation, if a man begins with certainties he shall end in doubts; but if he be content to begin with doubts, he shall end in certainties."

"Suspicions that the mind, of itself, gathers, are but buzzes; but suspicions that are artificially nourished and put into men's heads by the tales and whisperings of others, have stings."

"Cure the disease and kill the patient."

"Discretion of speech is more than eloquence, and to speak agreeably to him with whom we deal is more than to speak in good words, or in good order."

"They are ill discoverers that think there is no land when they see nothing but sea."

"The desire of excessive power caused the angels to fall; the desire of knowledge caused men to fall."

"The great advantages of simulation and dissimulation are three. First to lay asleep opposition and to surprise. For where a man's intentions are published, it is an alarum to call up all that are against them. The second is to reserve a man's self a fair retreat: for if a man engage himself, by a manifest declaration, he must go through, or take a fall. The third is, the better to discover the mind of another. For to him that opens himself, men will hardly show themselves adverse; but will fair let him go on, and turn their freedom of speech to freedom of thought."

"People of age object too much, consult too long, adventure too little, repent too soon and seldom drive business home to it's conclusion, but content themselves with a mediocrity of success."

"Old wood best to burn, old wine to drink, old friends to trust, and old authors to read."

"Men of age object too much, consult too long, adventure too little, repent too soon, and seldom drive business home to the full period, but content themselves with a mediocrity of success."

"Discern of the coming on of years, and think not to do the same things still; for age will not be defied."

"Age will not be defied."

"He that gives good advice, builds with one hand; he that gives good counsel and example, builds with both; but he that gives good admonition and bad example, builds with one hand and pulls down with the other."

"There is as much difference between the counsel that a friend giveth, and that a man giveth himself, as there is between the counsel of a friend and of a flatterer. For there is no such flatterer as is a man's self."

"No man's fortune can be an end worthy of his being."

"Money makes a good servant, but a bad master."

"If money be not thy servant, it will be thy master. The covetous man cannot so properly be said to possess wealth, as that may be said to possess him."

"Money is like muck, not good except it be spread."

"Be not penny-wise. Riches have wings. Sometimes they fly away of themselves, and sometimes they must be set flying to bring in more."

"Mysteries are due to secrecy."

"The French are wiser than they seem, and the Spaniards seem wiser than they are."

"The subtlety of nature is greater many times over than the subtlety of the senses and understanding."

"Nature is commanded by obeying her."

"Nakedness is uncomely, as well in mind as body, and it addeth no small reverence to men's manners and actions if they be not altogether open. Therefore set it down: That a habit of secrecy is both politic and moral."

"A wise man will make more opportunities than he finds."

"Opportunity makes a thief."

"Many a man's strength is in opposition, and when he faileth, he grows out of use."

"Pictures and shapes are but secondary objects and please or displease only in the memory."

"The joys of parents are secret, and so are their grieves and fears."

"Antiquities are history defaced, or some remnants of history which have casually escaped the shipwreck of time."

"Who ever is out of patience is out of possession of their soul."

"We are much beholden to Machiavel and others, that write what men do, and not what they ought to do."

"The poets did well to conjoin music and medicine, because the office of medicine is but to tune the curious harp of man's body."

"It is as hard and severe a thing to be a true politician as to be truly moral."

"Small amounts of philosophy lead to atheism, but larger amounts bring us back to God."

"Atheism is rather in the lip than in the heart of man."

"It is true, that a little philosophy inclineth man's mind to atheism, but depth in philosophy bringeth men's minds about to religion."

"I had rather believe all the Fables in the Legend, and the Talmud, and the Alcoran, than that this universal frame is without a Mind."

"Certainly the best works, and of greatest merit for the public, have proceeded from the unmarried, or childless men."

"Nothing destroys authority more than the unequal and untimely interchange of power stretched too far and relaxed too much."

"It is a strange desire, to seek power, and to lose liberty; or to seek power over others, and to lose power over a man's self."

"All colors will agree in the dark."

"Write down the thoughts of the moment. Those that come unsought for are commonly the most valuable."

"He that will not apply new remedies, must expect new evils: for Time is the greatest innovator: and if Time, of course, alter things to the worse, and wisdom and counsel shall not alter them to the better, what shall be the end?."

"I hold every man a debtor to his profession."

"Prosperity discovers vice, adversity discovers virtue."

"The genius, wit, and the spirit of a nation are discovered by their proverbs."

"God hangs the greatest weights upon the smallest wires."

"Who questions much, shall learn much, and retain much."

"A sudden bold and unexpected question doth many times surprise a man and lay him open."

"A prudent question is one-half of wisdom."

"The mould of a man's fortune is in his own hands."

"A man who contemplates revenge keeps his wounds green."

"Revenge is a kind of wild justice, which the more a man's nature runs to, the more ought law to weed it out."

"Riches are a good hand maiden, but a poor mistress."

"Science is but an image of the truth."

"People of great position are servants times three, servants of their country, servants of fame, and servants of business."

"Silence is the virtue of fools."

"Whosoever is delighted in solitude is either a wild beast or a god."

"Speech of yourself ought to be seldom and well chosen."

"The best armor is to keep out of gunshot."

"I would live to study, and not study to live."

"It was prettily devised of Aesop, The fly sat on the axle tree of the chariot wheel and said, what dust do I raise!"

"The best part of beauty is that which no picture can express."

"There is no excellent beauty that hath not some strangeness in the proportion."

"Boldness is ever blind, for it sees not dangers and inconveniences whence it is bad in council though good in execution."

"Some books are to be tasted; others to be swallowed; and some few to be chewed and digested."

"Read not to contradict and confute; nor to believe and take for granted; nor to find talk and discourse; but to weigh and consider."

"If we begin with certainties, we shall end in doubts; but if we begin with doubts, and are patient in them, we shall end in certainties."

"If a man will begin with certainties, he shall end in doubts, but if he will be content to begin with doubts, he shall end in certainties."

"That things are changed, and that nothing really perishes, and that the sum of matter remains exactly the same, is sufficiently certain."

"In charity there is no excess."

"To be free minded and cheerfully disposed at hours of meat and sleep and of exercise is one of the best precepts of long lasting."

"There is nothing makes a man suspect much, more than to know little, and therefore men should remedy suspicion by procuring to know more, and not keep their suspicions in smother."

"In thinking, if a person begins with certainties, they shall end in doubts, but if they can begin with doubts, they will end in certainties."

"To choose time is to save time."

"Time is the measure of business."

"Reading maketh a full man; conference a ready man; and writing an exact man."

"Truth arises more readily from error than from confusion."

"It is a pleasure to stand upon the shore, and to see ships tost upon the sea: a pleasure to stand in the window of a castle, and to see a battle and the adventures thereof below: but no pleasure is comparable to standing upon the vantage ground of truth... and to see the errors, and wanderings, and mists, and tempests, in the vale below."

"What is truth? said jesting Pilate; and would not stay for an answer."

"There is no comparison between that which is lost by not succeeding and that which is lost by not trying."

"Nothing is pleasant that is not spiced with variety."

"Virtue is like a rich stone, best plain set."

"The fortune which nobody sees makes a person happy and unenvied."

"There is a difference between happiness and wisdom: he that thinks himself the happiest man is really so; but he that thinks himself the wisest is generally the greatest fool."

"Silence is the sleep that nourishes wisdom."

"For it is not possible to join serpentine wisdom with columbine innocence, except men know exactly all the conditions of the serpent: his baseness and going upon his belly, his volubility and lubricity, his envy and sting, and the rest; that is, all forms and natures of evil: for without this, virtue lieth open and unfenced."

"Young people are fitter to invent than to judge; fitter for execution than for counsel; and more fit for new projects than for settled business."

"They that will not apply new remedies must expect new evils."

"Prosperity is not without many fears and distastes; adversity not without many comforts and hopes."

"Choose the life that is most useful, and habit will make it the most agreeable."

"Of great wealth there is no real use, except in its distribution, the rest is just conceit."

"A good conscience is a continual feast."

"Consistency is the foundation of virtue."

"Look to make your course regular, that men may know beforehand what they may expect."

"The place of justice is a hallowed place."

"If a man be gracious and courteous to strangers, it shows he is a citizen of the world."

"God's first creature, which was light."

"People usually think according to their inclinations, speak according to their learning and ingrained opinions, but generally act according to custom."

"It is natural to die as to be born."

"It is as natural to die as to be born; and to a little infant, perhaps, the one is as painful as the other."

"I do not believe that any man fears to be dead, but only the stroke of death."

"There be three things which make a nation great and prosperous: a fertile soil, busy workshops, easy conveyance for men and goods from place to place."

"Young men are fitter to invent, than to judge; fitter for execution than for counsel; and fitter for new projects than for settled business; Young men, in the conduct and manage of actions, embrace more than they can hold; stir more than they can quiet; fly to the end, without consideration of the means and degrees; pursue some few principles which they have chanced upon absurdly; care not to innovate, which draws unknown inconveniences; use extreme remedies at first; and that, which doubleth all errors, will not acknowledge or retract them, like an unruly horse, that will neither stop nor turn. Men of age object too much, consult too long, adventure too little, repent too soon, and seldom drive business home to the full period, but content themselves with a mediocrity of success."

"Ask counsel of both timesof the ancient time what is best, and of the latter time what is fittest."

"Croesus said to Cambyses; That peace was better than war; because in peace the sons did bury their fathers, but in wars the fathers did bury their sons."

"Nay, number itself in armies importeth not much, where the people is of weak courage; for, as Virgil saith, It never troubles the wolf how many the sheep be."

"He that hath wife and children hath given hostages to fortune, for they are impediments to great enterprises, either of virtue or mischief. Certainly the best works and of greatest merit for the public have proceeded from the unmarried or childless men, which both in affection and means have married and endowed the public. He was reputed one of the wise men that made answer to the question, when a man should marryA young man not yet, an elder man not at all."

jokes
Arrest Mother A young man decided to join the police force. As a recruit, he was asked during the exam, ”What would you do if you had to arrest your own mother?” He answered,”Call for back-up.” Happiest Day “Congratulations, my boy!”said the groom's uncle. “I'm sure you'll look back and remember today as the happiest day of your life.” “But I'm not married until tomorrow,” protested his nephew. “I know,” replied the uncle. “That's exactly what I mean.”

SMART FARMER A farmer in the country has a watermelon patch and, upon inspection, he discovers that some of the 	local kids have been helping themselves to a feast. The farmer thinks of ways to discourage this profit-eating situation. So, he puts a sign that reads 	“WARNING: ONE OF THESE WATERMELONS CONTAINS CYANIDE!” The farner returns a week later to discover that none of the watermelons have been eaten, but finds 	another signs that read, “NOW THERE ARE TWO!”

WHO GETS THE DOG? A clergyman was walking down the street when he came upon a group of about a dozen of boys, all 	of them between 10 to 12 years of age. The group surrounded a dog. Concerned that the boys were hurting the dog, he went over and 	asked, “What are you doing with that dog?” One of the boys replied, “This dog is just an old neighborhood stray. We all want it, but only one of 	us can take it home. So, we've decided that whichever one of us can tell the biggest lie will 	get to keep the dog.” The reverend was taken aback. “You boys shouldn't be having a contest telling lies!” he exclaimed. Then he launched into 10-minute sermon against lying, beginning, “Don't you, boys, know 	it's a sin to lie?” and ending with, “Why, when I was your age, I never told a lie.” There was dead silence for about a minute. Just as the reverend was beginning to think he'd gotten 	through to them, the smallest boy gave a deep a deep sigh and said, “All right, give him the 	dog.” INTENSE GRIEF A man placed some flowers on the grave of his dearly departed mother and started back toward his car when his attention was diverted to another man kneeling at a grave. The man seemed to be praying with profound intensity and kept repeating, “Why did you have to die? Why did you have to die? Why did you have to die? Why did you have to die?” The first man approached him and said, “Sir, I don't wish to interfere with your private grief, but this demonstration of pain is more than I've ever seen before. For whom do you mourn so deeply? A child? A parent? The mourner took a moment to collect himself, then replied, “My wife's first husband.”

Man: The Highest Being Created

In Partial Fulfillment of the Requirements in English 7 – Philosophy of Man

Submitted to: Fr. Pepe Retorca

Submitted by: Edwin G. Medez Jr

February 2010 St. Francis Xavier College Seminary

3 Introduction

Starting from the ancient time hitherto, the question of man is surely the most complex question answered with uncertainty. It is still debatable today. From various standpoints several answers came into being. Consequently, many answers contradicts each other, hence complication about the subject concerned came. Instead of giving concrete and sure answers, doubts and vagueness arise. “Moreover, a cursory glance at ancient history shows clearly how in different parts of the world, with their different cultures, there arise at the same time the fundamental questions which pervade human life: Who am I? Where have I come from and where am I going? Why is there evil? What is there after this life? These are the questions which we find in sacred writing, preachings and even in poetry (Fides et Ratio).” We are confronted by these questions. All of us human beings, harshly,without exception. However, to answer these questions in a single term paper is not an easy job at all. It takes time, maybe a year or a lifetime. To answer these questions is the perennial challenge that man received starting from his birth. Whether man is aware of it, acknowledge it or not, it doesn't matter. It will always be there. And, it will exist until the end of time, when man no longer exists. Lastly, this term paper was produced to deepen at least some of the answers on the question of man. Who is man? What is man? These two questions motivates the researcher to make this term paper. Since the researcher cannot accommodate to answer all these questions, the researcher opted to answer at least two of them. In that same manner, this term paper tries to prove the aforementioned claim Man as the highest being created, at the same time the title of this said term paper. As a consequent, the wholeness of this term paper circumscribe on these two questions. The answers may not suffice one's infinite inquiry on man, but it will surely shed some lights and convey several tidbits of knowledge, specifically about man.

4	Definition of Terms Before proceeding to our main objective, let us first define uncommon and difficult terms, to avoid more confusions and for us to set the parameter. Being, according to answers.com, means “The state or quality of having existence. See synonyms at existence; Something, such as an object, an idea, or a symbol, that exists, is thought to exist, or is represented as existing; The totality of all things that exist; All the qualities constituting one that exists; the essence; One's basic or essential nature; personality.” Highest is defined, by answers.com, as preeminent in rank or position. Created means “to cause to exist; bring into being; To give rise to; produce (answers.com).

Since we are dealing with man here, a special attention should be given to him. In this section, man is defined in a very different and unique way. All these definitions are taken from the book of Eddie R. Babor entitled The Human Person Not Real, But Existing. Time after time knowledge and information are transmitted. Yet, oftentimes these knowledge ans information clash with each other. The past knowledge and information vies with the present. Both of them longs to be believed in, both are persuasive. There are but only few times that the past and present information and knowledge would complement to each other. The same holds true to the definition of man. Different philosophers have had different view and understanding about man. Nevertheless, we can look at the definitions coming from distinct and well-known philosophers from ancient to modern period of time. Socrates defines man as a being who thinks and wills. Plato concluded that man is a soul using a body. Moreover, man can control his appetite and self assertion of spirit through reason. Aristotle's famous view and dictum on man is, “Man is a rational animal.” Likewise, he strongly believed that man is essentially body and soul. For St. Augustine, man is a part of God's creation. Ma is created in a mortal body and in an immortal soul and gave man free will. In summary, St. Augustine spouses the idea that man is created by God in His image and likeness. St. Aquinas asserts that man is substantially united body and soul. Man is the point of 5 convergence between the corporeal and spiritual substances. For St. Aquinas, man is an embodied soul, not a soul using a body, as Plato claimed. In sum, in Thomistic philosophy, man is substantially body and soul. For Rene Descartes, man is a thinking being. Man is “a thing that thinks.”

Man as the Center of the Universe first and foremost we must not translate the aforementioned claim literally. Hence, thematic understanding is necessary and a must. What do we mean when we say that man as the center of the universe? How can we elaborate and thus grasp the meaning of these words? Let us be guided accordingly to the philosophy of some selected genius philosopher. The ancient Greek philosophers, one of the first philosophers, greatly considered man the center of the universe. Since they were primarily cosmologists, they searched for the urstuff or the basic and original stuff that makes the world a world. In this line, they considered also man a world, a miniaturized world. So that the stuff that constitutes the world also the same stuff that constitutes and could be found in man. For Thales, water was the stuff that made up the world; for Anaximenes, air; Heraclitus considered fire as the urstuff. There are many more but the examples given suffice. For them, in their own view, this primary stuff like water, air, and fire could also be found in man, or it primarily composed man. “To them, man's place in cosmos is vital. Generally, the Greek philosophers have varied views of human nature; However, all of them are one in putting man as the center of the cosmos; the general trade of thinking they postulate is that man is a macrocosm (Babor, 2007). In addition, another remarkable philosopher that considered man as the center of the universe was Protagoras. He belonged to the early Greek philosophers yet special attention should be rendered to him. His understanding of man was extraordinary, specially when he said, “Man is the measure of all things.” This statement may mean many things, or even translated differently. But one of these translations put man in the center of the universe. How? Why? By this, as the measure of everything, “man for Protagoras is the ultimate criterion of truth. This epistemological Protagorean claim of man gives us an idea that man is the absolute possessor of truth, (Babor, 2007). in this sense, man was the focus for man could determine what is right and wrong for him, hence, man is the center of the universe. 6 Man is the Only Rational Being Created The rationality of man is indeed undebatable. It had been proved long time ago. Man is the only creature being created endowed with this reasoning faculty. We can hereby conclude directly that man is different from the rest of the creation, except, of course, to his fellow man. However, this presupposition can be crystallized when a concrete example and proof will be presented. In this section let us hear or study the philosopher who undisputedly proved that only man is the only rational being ever created. “Man is a rational animal.” This is the recurring famous dictum of Aristotle in view of man. For Aristotle, soul is the principle of life. All living things have have a soul. In this view, Aristotle proposes three kinds of soul: the vegetative soul, the sensitive soul, and the rational soul. The vegetative soul belongs to the plants and it is the lowest type found in all living things. Sensitive soul can be found in animals while the rational soul exist only in man, exclusive to man himself. The rational soul is the highest type because it has the power to unite itself with the lower parts, the vegetative and the sensitive. Moreover, the rational soul can also assume the functions of the vegetative and sensitive soul like feeding itself, growing, reproducing, and it has a feeling. Besides, it is capable of thinking, reasoning, and willing. Man, therefore, who is in the position of the rational soul is higher than the brutes, animals, and plants. Man is capable of thinking and judging aside from sensing and growing. Lastly, Aristotle advocated reason as the man's highest faculty because reason distinguishes man from other forms of life-possessing being like plants and brutes(Babor, 2007).

Hierarchy of Creation In this part, the researcher will try to prove that man, indeed, is the highest created being, in addition to the preceding parts. However, the researcher tries another approach this time. The early approaches are based on the philosophies of some chosen philosophers. In this part, the researcher embarks the biblical approach, specifically on the part that tackles creation. The creation narrative clearly puts man in the highest level or importance. Man's unique place is non-debatable and nonnegotiable. The primary and fundamental reference the researcher opted is the Catechism of the Catholic Church. From the selected numbers of Catechism of the Catholic Church, one can explicitly say that man is truly the highest creature being created. 7	“God willed the diversity of His creatures and their own particular goodness. Their interdependence and their order. He destined all material creatures for the good of human race. Man, and through him all creation, is destined for the glory of God” (CCC #353). “ 'God created man in His own image, in the image of God He created Him, male and female He created them.' Man occupies a unique place in creation: he is 'in the image of God' ;in his own nature he unites the spiritual and material worlds; he is created 'male and female' ;God established him in his friendship” (CCC #355). “The hierarchy of creatures is expressed by the order of the 'six days,' from the least perfect to the more perfect. God loves all His creatures and take care each one of them, even the sparrow. Nevertheless, Jesus said:'You(men) are of more value than many sparrows,' or again: 'Of how much more value is a man than a sheep' ” (CCC #342)! “Man is the summit of the Creator's work, as the inspired account expresses by clearly distinguishing the creation of man from that of the other creatures” (CCC #343).

8 CONCLUSION

The proofs have been laid down, the evidences are crystal-clear. We have already seen and read the facts that man is genuinely the highest created being that still existing here and now in the world. The reality- that man is the only rational being capable of thinking, man is the center of the universe, and, man occupies the loftiest position in the hierarchy of creation- is a sufficient ground and argument for one to arrive such conclusion. The testimony and articles, used in this term paper, coming from different sources are not the only fount of information that can be used. There are many, very many, in fact. Yet, as the researcher have said earlier, those aforementioned will suffice. One may not believe in the philosophers mentioned, for they might had committed a lot of mistakes in their other stand, nor in the other derivations, for they may seem illegitimate. Nevertheless, in line with this presentation and illustration, the sources chosen are credible and valid. Thus, they are all correct and the all complement with each other by putting man or in agreeing that the highest being ever created is man. Lastly, in the researcher's personal analysis, the statement-proven that man is the highest being created is not just only a mere fact or information, it practically implies responsibility. The proof presented must juxtaposed responsibility as well. For example, when the researcher tell that man is a rational being, he meant that man is different from animals and therefore man should used his reason wisely. Likewise, when the researcher say that man is the center of the universe and the top-rank in the hierarchy of creation, he does not mean that man has have the authority to abuse the rest of the creation under his dominion. Rather, man is called to be the steward of creation, to conclude with, truly man is the highest of all created being yet men remains a created being. Man does not cause his own existence. There remains the Creator above this highest created being which is man. And, therefore, man is bound to follow and obey this Highest Creator.

9 BIBLIOGRAPHY

Babor, Eddie R., ( 2004). The Human Person: Not Real But Existing, Second Edition. 1672 Quezon 	Avenue: C&E Publishing, inc.

Definition of Being. Retrieved on February 08, 2010 from www.anwers.com. Definition of Created. Retrieved on February 08, 2010 from www.anwers.com. Definition of Highest. Retrieved on February 08, 2010 from www.anwers.com. Pope John Paul II. (1998). Fides et Ratio. 1300 Pasay City, Philippines.

Table of Contents

Title                                                                                                                                         Page

Title Page  											         1

Table of Contents									                    2

Introduction                                                                                                                                  3

Body                                                                                                                                             4

Conclusion                                                                                                                               8 Bibliography                                   							                     9

man
Man: The Highest Being Created

In Partial Fulfillment of the Requirements in English 7 – Philosophy of Man

Submitted to: Fr. Pepe Retorca

Submitted by: Edwin G. Medez Jr

February 2010 St. Francis Xavier College Seminary

3 Introduction

Starting from the ancient time hitherto, the question of man is surely the most complex question answered with uncertainty. It is still debatable today. From various standpoints several answers came into being. Consequently, many answers contradicts each other, hence complication about the subject concerned came. Instead of giving concrete and sure answers, doubts and vagueness arise. “Moreover, a cursory glance at ancient history shows clearly how in different parts of the world, with their different cultures, there arise at the same time the fundamental questions which pervade human life: Who am I? Where have I come from and where am I going? Why is there evil? What is there after this life? These are the questions which we find in sacred writing, preachings and even in poetry (Fides et Ratio).” We are confronted by these questions. All of us human beings, harshly, without exception. However, to answer these questions in a single term paper is not an easy job at all. It takes time, maybe a year or a lifetime. To answer these questions is the perennial challenge that man received starting from his birth. Whether man is aware of it, acknowledge it or not, it doesn't matter. It will always be there. And, it will exist until the end of time, when man no longer exists. Lastly, this term paper was produced to deepen at least some of the answers on the question of man. Who is man? What is man? These two questions motivates the researcher to make this term paper. Since the researcher cannot accommodate to answer all these questions, the researcher opted to answer at least two of them. In that same manner, this term paper tries to prove the aforementioned claim man as the highest being created, at the same time the title of this said term paper. As a consequent, the wholeness of this term paper circumscribes on these two questions. The answers may not suffice one's infinite inquiry on man, but it will surely shed some lights and convey several tidbits of knowledge, specifically about man.

4	Definition of Terms Before proceeding to our main objective, let us first define uncommon and difficult terms, to avoid more confusions and for us to set the parameter. Being, according to answers.com, means “The state or quality of having existence. See synonyms at existence; Something, such as an object, an idea, or a symbol, that exists, is thought to exist, or is represented as existing; The totality of all things that exist; All the qualities constituting one that exists; the essence; One's basic or essential nature; personality.” Highest is defined, by answers.com, as preeminent in rank or position. Created means “to cause to exist; bring into being; To give rise to; produce (answers.com).

Since we are dealing with man here, a special attention should be given to him. In this section, man is defined in a very different and unique way. All these definitions are taken from the book of Eddie R. Babor entitled The Human Person Not Real, But Existing. Time after time knowledge and information are transmitted. Yet, oftentimes these knowledge and information clash with each other. The past knowledge and information vies with the present. Both of them longs to be believed in, both are persuasive. There are but only few times that the past and present information and knowledge would complement to each other. The same holds true to the definition of man. Different philosophers have had different view and understanding about man. Nevertheless, we can look at the definitions coming from distinct and well-known philosophers from ancient to modern period of time. Socrates defines man as a being who thinks and wills. Plato concluded that man is a soul using a body. Moreover, man can control his appetite and self assertion of spirit through reason. Aristotle's famous view and dictum on man is, “Man is a rational animal.” Likewise, he strongly believed that man is essentially body and soul. For St. Augustine, man is a part of God's creation. Man is created in a mortal body and in an immortal soul and gave man free will. In summary, St. Augustine spouses the idea that man is created 5 by God in His image and likeness. St. Aquinas asserts that man is substantially united body and soul. Man is the point of convergence between the corporeal and spiritual substances. For St. Aquinas, man is an embodied soul, not a soul using a body, as Plato claimed. In sum, in Thomistic philosophy, man is substantially body and soul. For Rene Descartes, man is a thinking being. Man is “a thing that thinks.”

Man is the Only Rational Being Created The rationality of man is indeed undebatable. It had been proved long time ago. Man is the only creature being created endowed with this reasoning faculty. We can hereby conclude directly that man is different from the rest of the creation, except, of course, to his fellow man. However, this presupposition can be crystallized when a concrete example and proof will be presented. In this section let us hear or study the philosopher who undisputedly proved that only man is the only rational being ever created. “Man is a rational animal.” This is the recurring famous dictum of Aristotle in view of man. For Aristotle, soul is the principle of life. All living things have have a soul. In this view, Aristotle proposes three kinds of soul: the vegetative soul, the sensitive soul, and the rational soul. The vegetative soul belongs to the plants and it is the lowest type found in all living things. Sensitive soul can be found in animals while the rational soul exists only in man, exclusive to man himself. The rational soul is the highest type because it has the power to unite itself with the lower parts, the vegetative and the sensitive. Moreover, the rational soul can also assume the functions of the vegetative and sensitive soul like feeding itself, growing, reproducing, and it has a feeling. Besides, it is capable of thinking, reasoning, and willing. Man, therefore, who is in the position of the rational soul is higher than the brutes, animals, and plants. Man is capable of thinking and judging aside from sensing and growing. Lastly, Aristotle advocated reason as the man's highest faculty because reason distinguishes man from other forms of life-possessing being like plants and brutes (Babor, 2007).

6 Man as the Center of the Universe First and foremost we must not translate the aforementioned claim or the title of this article literally. Hence, thematic understanding is necessary and a must. What do we mean when we say that man as the center of the universe? How can we elaborate and thus grasp the meaning of these words? Let us be guided accordingly to the philosophy of some selected genius philosophers. The ancient Greek philosophers, one of the first philosophers, greatly considered man the center of the universe. Since they were primarily cosmologists, they searched for the urstuff or the basic and original stuff that makes the world a world. In this line, they considered also man a world, a miniaturized world. So that the stuff that constitutes the world also the same stuff that constitutes and could be found in man. For Thales, water was the stuff that made up the world; for Anaximenes, air; Heraclitus considered fire as the urstuff. There are many more but the examples given suffice. For them, in their own view, this primary stuff like water, air, and fire could also be found in man, or it primarily composed man. “To them, man's place in cosmos is vital. Generally, the Greek philosophers have varied views of human nature; However, all of them are one in putting man as the center of the cosmos; the general trade of thinking they postulate is that man is a macrocosm (Babor, 2007). In addition, another remarkable philosopher that considered man as the center of the universe was Protagoras. He belonged to the early Greek philosophers yet special attention should be rendered to him. His understanding of man was extraordinary, specially when he said, “Man is the measure of all things.” This statement may mean many things, or even translated differently. But one of these translations put man in the center of the universe. How? Why? By this, as the measure of everything, “man for Protagoras is the ultimate criterion of truth. This epistemological Protagorean claim of man gives us an idea that man is the absolute possessor of truth, (Babor, 2007). In this sense, man was the focus or the center of concentration for man could determine what is right and wrong for him, hence, man is the center of the universe.

Hierarchy of Creation In this part, the researcher will try to prove that man, indeed, is the highest created being, in addition to the preceding parts. However, the researcher tries another approach this time. The early 7 approaches are based on the philosophies of some chosen philosophers. In this part, the researcher embarks the biblical approach, specifically on the part that tackles creation. The creation narrative clearly puts man in the highest level or importance, hence, the highest being ever created. Man's unique place is non-debatable and nonnegotiable. The primary and fundamental reference the researcher opted is the Catechism of the Catholic Church. From the selected numbers of Catechism of the Catholic Church, one can explicitly say that man is truly the highest creature being created. “God willed the diversity of His creatures and their own particular goodness. Their interdependence and their order. He destined all material creatures for the good of human race. Man, and through him all creation, is destined for the glory of God” (CCC #353). “ 'God created man in His own image, in the image of God He created Him, male and female He created them.' Man occupies a unique place in creation: he is 'in the image of God' ;in his own nature he unites the spiritual and material worlds; he is created 'male and female' ;God established him in his friendship” (CCC #355). “The hierarchy of creatures is expressed by the order of the 'six days,' from the least perfect to the more perfect. God loves all His creatures and take care each one of them, even the sparrow. Nevertheless, Jesus said: 'You(men) are of more value than many sparrows,' or again: 'Of how much more value is a man than a sheep' ” (CCC #342)! “Man is the summit of the Creator's work, as the inspired account expresses by clearly distinguishing the creation of man from that of the other creatures” (CCC #343).

8 CONCLUSION

The proofs have been laid down, the evidences are crystal-clear. We have already seen and read the facts that man is genuinely the highest created being that still existing here and now in the world. The reality- that man is the only rational being capable of thinking, man is the center of the universe, and, man occupies the loftiest position in the hierarchy of creation- is a sufficient ground and argument for one to arrive such conclusion. The testimony and articles, used in this term paper, coming from different sources are not the only fount of information that can be used. There are many, very many, in fact. Yet, as the researcher have said earlier, those aforementioned will suffice. One may not believe in the philosophers mentioned, for they might had committed a lot of mistakes in their other stand, nor in the other derivations, for they may seem illegitimate. Nevertheless, in line with this presentation and illustration, the sources chosen are credible and valid. Thus, they are all correct and the all complement with each other by putting man or in agreeing that the highest being ever created is man. Lastly, in the researcher's personal analysis, the statement-proven that man is the highest being created is not just only a mere fact or information, it practically implies responsibility. The proof presented must juxtaposed responsibility as well. For example, when the researcher tell that man is a rational being, he meant that man is different from animals and therefore man should used his reason wisely. Likewise, when the researcher say that man is the center of the universe and the top-rank in the hierarchy of creation, he does not mean that man has have the authority to abuse the rest of the creation under his dominion. Rather, man is called to be the steward of creation, to conclude with, truly man is the highest of all created being yet men remains a created being. Man does not cause his own existence. There remains the Creator above this highest created being which is man. And, therefore, man is bound to follow and obey this Highest Creator.

9 BIBLIOGRAPHY

Babor, Eddie R., ( 2004). The Human Person: Not Real But Existing, Second Edition. 1672 Quezon 	Avenue: C&E Publishing, inc.

Definition of Being. Retrieved on February 08, 2010 from www.anwers.com. Definition of Created. Retrieved on February 08, 2010 from www.anwers.com. Definition of Highest. Retrieved on February 08, 2010 from www.anwers.com. Episcopal Commission on Catechesis and Catholic Education of the Catholic Bishop's Conference of 	the Philippines.(1994). Catechism of the Catholic Church. Manila: Word & Life Publication. Pope John Paul II. (1998). Fides et Ratio. 1300 Pasay City, Philippines.

Table of Contents

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Introduction                                                                                                                                  3

Body                                                                                                                                             4

Conclusion                                                                                                                                   8 Bibliography                                   							                     9

lent
Passionately Loving the World A 1967 homily by the founder of Opus Dei that encapsulates his teachings, taken from "Conversations with Josemaría Escriva," Scepter, 2002.

(Homily given by Saint Josemaría Escrivá at the University of Navarre on October 8, 1967)

You have just listened to the solemn reading of the two texts of Holy Scripture which correspond to the Mass of the 21st Sunday after Pentecost. Having heard the Word of God you are already in the atmosphere in which I wish to situate the words I now address to you. They are intended to be supernatural, proclaiming the greatness of God and His mercies towards men. Words to prepare you for the wonder of the Eucharist, which we celebrate today on the campus of the University of Navarre.

Think for a moment about what I have just said. We are celebrating the holy Eucharist, the sacramental Sacrifice of the Body and Blood of our Lord, that Mystery of Faith which links all the mysteries of Christianity. We are celebrating, therefore, the most sacred and transcendent act which man, with the grace of God, can carry out in this life. To communicate with the Body and Blood of our Lord is, in a certain sense, like loosening the bonds of earth and time, in order to be already with God in heaven, where Christ Himself will wipe the tears from our eyes and where there will be no more death, nor mourning, nor cries of distress, because the old world will have passed away (cf. Rev 21:4).

This profound and consoling truth, which theologians call the eschatological significance of the Eucharist could however, be misunderstood. And indeed it has been, whenever men have tried to present the Christian way of life as something exclusively “spiritual”, proper to pure, extraordinary people, who remain aloof from the contemptible things of this world or at most, tolerate them as something necessarily attached to the spirit, while we live on this earth.

When things are seen in this way, churches become the setting par excellence of the Christian life. And being a Christian means going to church, taking part in sacred ceremonies, being taken up with ecclesiastical matters, in a kind of segregated world, which is considered to be the ante‑chamber of heaven, while the ordinary world follows its own separate path. The doctrine of Christianity and the life of grace would, in this case, brush past the turbulent march of human history, without ever really meeting it.

On this October morning, as we prepare to enter upon the memorial of our Lord’s Pasch, we flatly reject this deformed vision of Christianity. Reflect for a moment on the setting of our Eucharist, of our act of thanksgiving. We find ourselves in a unique temple. We might say that the nave is the university campus; the altarpiece, the university library. Over there, the machinery for constructing new buildings; above us, the sky of Navarre….

Surely this confirms in your minds, in a tangible and unforgettable way, the fact that everyday life is the true setting for your lives as Christians. Your ordinary contact with God takes place where your fellow men, your yearnings, your work and your affections are. There you have your daily encounter with Christ. It is in the midst of the most material things of the earth that we must sanctify ourselves, serving God and all mankind.

I have taught this constantly, using words from Holy Scripture. The world is not evil, because it has come from God’s hands, because it is His creation, because “Yahweh looked upon it and saw that it was good” (cf. Gen 1:7ff). We ourselves, mankind, make it evil and ugly with our sins and infidelities. Have no doubt: any kind of evasion of the honest realities of daily life is for you, men and women of the world, something opposed to the will of God.

On the contrary, you must understand now, more clearly, that God is calling you to serve Him in and from the ordinary, material and secular activities of human life. He waits for us every day, in the laboratory, in the operating theatre, in the army barracks, in the university chair, in the factory, in the workshop, in the fields, in the home and in all the immense panorama of work. Understand this well: there is something holy, something divine, hidden in the most ordinary situations, and it is up to each one of you to discover it.

I often said to the university students and workers who were with me in the thirties that they had to know how to “materialise” their spiritual life. I wanted to keep them from the temptation, so common then and now, of living a kind of double life. On one side, an interior life, a life of relation with God; and on the other, a separate and distinct professional, social and family life, full of small earthly realities.

No! We cannot lead a double life if we want to be Christians. There is just one life, made of flesh and spirit. And it is this life which has to become, in both soul and body, holy and filled with God. We discover the invisible God in the most visible and material things.

There is no other way. Either we learn to find our Lord in ordinary, everyday life, or else we shall never find Him. That is why I can tell you that our age needs to give back to matter and to the most trivial occurrences and situations their noble and original meaning. It needs to restore them to the service of the Kingdom of God, to spiritualize them, turning them into a means and an occasion for a continuous meeting with Jesus Christ.

Authentic Christianity, which professes the resurrection of all flesh, has always quite logically opposed “dis‑incarnation”, without fear of being judged materialistic. We can, therefore, rightfully speak of a “Christian materialism”, which is boldly opposed to that materialism which is blind to the spirit.

What are the Sacraments, which early Christians described as the foot‑prints of the Incarnate Word, if not the clearest manifestation of this way which God has chosen in order to sanctify us and to lead us to heaven? Don’t you see that each Sacrament is the Love of God, with all its creative and redemptive power, giving itself to us by way of material means? What is this Eucharist which we are about to celebrate, if not the adorable Body and Blood of our Redeemer, which is offered to us through the lowly matter of this world (wine and bread), through the “elements of nature, cultivated by man,” as the recent Ecumenical Council has reminded us (cf. Gaudium et Spes, 38).

It is understandable that the Apostle should write: “All things are yours, you are Christ’s and Christ is God’s” (1 Cor 3:22‑23). We have here an ascending movement which the Holy Spirit, infused in our hearts, wants to call forth from this world, upwards from the earth to the glory of the Lord. And to make it clear that in that movement everything is included, even what seems most commonplace, St. Paul also wrote: “in eating, in drinking, do everything as for God’s glory” (cf. 1 Cor 10:32).

This doctrine of Holy Scripture, as you know, is to be found in the very nucleus of the spirit of Opus Dei. It leads you to do your work perfectly, to love God and mankind by putting love in the little things of everyday life, and discovering that divine something which is hidden in small details. The lines of a Castilian poet are especially appropriate here: “Write slowly and with a careful hand, for doing things well is more important than doing them” (Machado, A., Poesías Completas, CLXI — Proverbios y cantares, XXIV, Espasa Calpe, Madrid, 1940).

I assure you, my sons and daughters, that when a Christian carries out with love the most insignificant everyday action, that action overflows with the transcendence of God. That is why I have told you repeatedly, and hammered away once and again on the idea that the Christian vocation consists of making heroic verse out of the prose of each day. Heaven and earth seem to merge, my sons and daughters, on the horizon. But where they really meet is in your hearts, when you sanctify your everyday lives.

I have just said, sanctify your everyday lives. And with these words I refer to the whole program of your task as Christians. Stop dreaming. Leave behind false idealism, fantasies, and what I usually call mystical wishful thinking: if only I hadn’t married, if only I hadn’t this profession, if only I were healthier, if only I were young, if only I were old.... Instead turn seriously to the most material and immediate reality, which is where Our Lord is: “Look at My hands, and My feet,” said the risen Jesus, “be assured that it is Myself, touch Me and see, a spirit has not flesh and bones, as you see that I have” (Lk 24:29).

Light is shed upon many aspects of the world in which you live, when we start from these truths. Think, for example, of you activity as citizens. A man who knows that the world, and not just the church, is the place where he finds Christ, loves that world. He endeavours to become properly formed, intellectually and professionally. He makes up his own mind with complete freedom about the problems of the environment in which he moves, and then he makes his own decisions. Being the decisions of a Christian, they result from personal reflection, in which he endeavours, in all humility, to grasp the Will of God in both the unimportant and the important events of his life.

But it would never occur to such a Christian to think or to say that he was stepping down from the temple into the world to represent the Church, or that his solutions are “the Catholic solutions” to problems. That would be completely inadmissible! That would be clericalism, “official Catholicism”, or whatever you want to call it. In any case, it means doing violence to the very nature of things. You must foster everywhere a genuine “lay outlook”, which will lead to three conclusions: be sufficiently honest, so as to shoulder one’s own personal responsibility; be sufficiently Christian, so as to respect those brothers in the Faith who, in matters of free discussion, propose solutions which differ from those which each one of us maintains; and be sufficiently Catholic so as not to use our Mother the Church, involving her in human factions.

It is obvious that, in this field as in all others, you would not be able to carry out this program of sanctifying your everyday life if you did not enjoy all the freedom which proceeds from your dignity as men and women created in the image of God and which the Church freely recognises. Personal freedom is essential to the Christian life. But do not forget, my children, that I always speak of a responsible freedom.

Interpret, then, my words as what they are: a call to exercise your rights every day, and not merely in time of emergency. A call to fulfil honourably your commitments as citizens, in all fields — in politics and in financial affairs, in university life and in your job — accepting with courage all the consequences of your free decisions and the personal independence which corresponds to each one of you. A Christian “lay outlook” of this sort will enable you to flee from all intolerance, from all fanaticism. To put it in a positive way, it will help you to live in peace with all your fellow citizens, and to promote this understanding and harmony in all spheres of social life.

I know I have no need to remind you of what I have been repeating for so many years. This doctrine of civic freedom, of understanding, of living together in harmony, forms a very important part of the message of Opus Dei. Must I affirm once again that the men and women who want to serve Jesus Christ in the Work of God, are simply citizens the same as everyone else, who strive to live their Christian vocation to its ultimate consequences with a serious sense of responsibility?

Nothing distinguishes my children from their fellow citizens. On the other hand, apart from the Faith they share, they have nothing in common with the members of religious congregations. I love the religious, and venerate and admire their apostolates, their cloister, their separation from the world, their contemptus mundi, which are other signs of holiness in the Church. But the Lord has not given me a religious vocation, and for me to desire it would be a disorder. No authority on earth can force me to be a religious, just as no authority can force me to marry. I am a secular priest: a priest of Jesus Christ who is passionately in love with the world.

Who are the men and women who have accompanied this poor sinner, following Christ? A small percentage of priests, who have previously exercised a secular profession or trade. A large number of secular priests from many dioceses throughout the world, who thus strengthen their obedience to their respective bishops, increase their love for their diocesan work, and make it more effective. They stand with their arms open in the form of a Cross so that all souls may always find shelter in their hearts, and like me they live in the hustle and bustle of the workaday world which they love. And finally a great multitude made up of men and women of different nations, and tongues, and races, who earn their living with their professional work. The majority of them are married, many are single. They share with their fellow citizens the important task of making temporal society more human and more just.

They work, let me repeat, with personal responsibility, shoulder to shoulder with their fellow men and experiencing with them successes and failures in the noble struggle of daily endeavour, as they strive to fulfil their duties and to exercise their social and civic rights. And all this with naturalness, like any other conscientious Christian, without considering themselves special. Blended into the mass of their companions, they try, at the same time, to detect the flashes of divine splendour which shine through the commonest everyday realities.

Similarly the activities which are promoted by Opus Dei, as an association, also have these eminently secular characteristics. They are not ecclesiastical activities. They do not, in any way, represent the hierarchy of the Church. They are the fruit of human, cultural and social initiatives, carried out by citizens who try to make them reflect the Gospel’s light and to enkindle them with Christ’s Love. An example which will help to make this clear is that Opus Dei does not, and never will, undertake the task of directing diocesan seminaries, in which the bishops “constituted by the Holy Spirit” (Acts 20:28), prepare their future priests.

Opus Dei, on the other hand, fosters technical training centres for industrial workers, agricultural training schools for farm labourers, centres for primary, secondary and university education, and many other varied activities all over the world, because its apostolic zeal, as I wrote many years ago, is like a sea without shores.

But what need have I to speak at length on this topic, when your very presence here is more eloquent than a prolonged discourse? You, Friends of the University of Navarre, are part of a body of people who know they are committed to the progress of the society to which they belong. Your sincere encouragement, your prayers, sacrifice and contributions are not offered on the basis of Catholic denominationalism. Your cooperation is a clear testimony of a well‑formed civic consciousness, which is concerned with the common temporal good. You are witnesses to the fact that a university can be born of the energies of the people and be sustained by the people.

On this occasion, I want to offer my thanks once again for the cooperation lent to our university, by the city of Pamplona, by the region of Navarre, by the Friends of the University from every part of Spain and, I say this with particular gratitude, by non‑Spaniards and even non‑Catholics and non-Christians who have understood the intention and spirit of this enterprise and have shown it with their deeds.

Thanks to all of them this university has become a source, which grows day by day, of civic freedom, of intellectual preparation, of professional emulation, and a stimulus for university education. Your generous sacrifice is part of the foundations of all this work which seeks the development of human knowledge, of social welfare and of the teaching of the Faith.

What I have just pointed out has been clearly understood by the people of Navarre, who also recognise that their university is a factor in the economic development and, especially, in the social advancement of the region, a factor which has given so many of their children an opportunity to enter the intellectual professions which, otherwise, would have been difficult and, in some cases, impossible to obtain. This awareness of the role which the university would play in their lives is surely what inspired the support which Navarre has lent it from the beginning; support which will undoubtedly grow continually in enthusiasm and extent.

I continue to harbour a hope, which corresponds to justice and to the living experience of many countries, that the time will come when the Spanish government will contribute its share to lighten the burden of a task which seeks no private profit, but on the contrary is totally dedicated to the service of society, and tries to work efficiently for the present and future prosperity of the nation.

And now, my sons and daughters, let me consider for a moment, another aspect of everyday life which is particularly dear to me. I refer to human love, to the noble love between a man and a woman, to courtship and marriage. I want to say once again that this holy human love is not something merely to be permitted or tolerated alongside the true activities of the spirit, as might be insinuated by false spiritualism to which I alluded previously. I have been preaching just the contrary, in speech and in writing, for forty years and now those who did not understand are beginning to grasp the point.

Love which leads to marriage and family, can also be a marvellous divine way, a vocation, a path for a complete dedication to our God. What I have told you about doing things perfectly, about putting love into the little duties of each day, about discovering that “divine something” contained in these details, finds a special place in that vital sphere in which human love is enclosed.

All of you who are professors or students or work in any capacity in the University of Navarre, know that I have entrusted your love to holy Mary, Mother of Fair Love. And here on the university campus you have the shrine which we built with devotion, as a place where you may pray to her and offer that wonderful pure love on which she bestows her blessing.

“Surely you know that your bodies are the temples of the Holy Spirit, Who is God’s gift to you, so that you are no longer your own masters?” (1 Cor 6:19). How many times, in front of the statue of the Blessed Virgin, the Mother of Fair Love, will you reply with a joyful affirmation, to the Apostle’s question: Yes, we know that this is so and we want, with your powerful help, to live it, O Virgin Mother of God!

Contemplative prayer will rise within you whenever you meditate on this impressive reality: something as material as my body has been chosen by the Holy Spirit as His dwelling place... I no longer belong to myself... my body and soul, my whole being, belongs to God... And this prayer will be rich in practical consequences, drawn from the great consequence which the Apostle himself proposed: “glorify God in your bodies” (1 Cor 6:20).

On the other hand, you cannot fail to be aware that only among those who understand and value in all its depth what we have just considered about human love, can there arise that other ineffable understanding of which Jesus spoke (cf. Mt 19:11). It is a pure gift of God which moves one to surrender body and soul to our Lord, to offer him an undivided heart, without the mediation of earthly love.

I must finish now. I told you at the beginning that I wanted to announce to you something of the greatness and mercy of God. I think I have done so, in talking to you about sanctifying your everyday life. A holy life in the midst of secular reality, lived without fuss, with simplicity, with truthfulness. Is this not today the most moving manifestation of the magnalia Dei (Sir 18:5), of those prodigious mercies which God has always worked, and does not cease to work, in order to save the world?

Now I ask you with the Psalmist to unite yourselves to my prayer and my praise: Magnificate Dominum mecum, et extollamus nomen eius simul: “Praise the Lord with me, let us extol His name together” (Ps 33:4). In other words, dearly beloved, let us live by Faith.

Let us take up the Shield of Faith, the Helmet of Salvation and the Sword of the Spirit, which are God’s Word, as St. Paul encourages us to do in the Epistle to the Ephesians (6:11ff), which was read in the liturgy a few moments ago.

Faith is a virtue which we Christians need greatly, and in a special way in this “Year of Faith” which our beloved Holy Father, Pope Paul VI has decreed. For without faith, we lack the very foundation for the sanctification of everyday life.

A living Faith in these moments, because we are drawing near to the mysterium fidei (1 Tim 3:9), to the Holy Eucharist; because we are about to participate in our Lord’s Pasch, which sums up and brings about the mercies of God among men.

Faith, my sons, in order to acknowledge that within a few moments upon this altar “the Work of our Redemption” is going to be renewed. Faith, so as to savour the Creed and to experience, upon this altar and in this Assembly, the presence of Christ, Who makes us cor unum et anima una (Acts 4:32), one heart and one soul, a family, a Church which is One, Holy, Catholic, Apostolic and Roman, which for us means the same as universal.

Faith, finally, my beloved daughters and sons, to show the world that all this is not just ceremonies and words, but a divine reality, by presenting to mankind the testimony of an ordinary life which is made holy, in the Name of the Father and of the Son and of the Holy Spirit and of holy Mary.

joe
Hermeneutics whether classical or modern, in the book of ..... is defined as the process of bringing things or situation from unintelligibility to understanding. As stated, it has wide use in the natural understanding of man. Is is used in law, literature, history, in philosophy even in theology and other “human  sciences.” One  of the philosophers of hermeneutic is Hans Georg Gadamer. At first he was misinterpreted who are using hermeneutics in the different field but later he also clarified his  view in publishing his “ Truth and Method,” in the second edition especially in philosophy. Why and how Gadamer applied hermeneutics  to philosophy? What is the view of Gadamer about human understanding? Here is a simple dialog presenting  the summary of Gadamer's concern in Hermeneutics. The characters of which are the Gadamer, and a student who has an inquisitive mind. By the way, the   context of this dialog is. When Gadamer visited the school where his father is teaching Chemistry, it so happened that his father was still having a class for  the second to  the last period. While waiting outside the room, a student who was suppose to attend the class  of his father but was just late noticed him. This student also had also know a little Gadamer. Out of interest in knowing more this  Son of his great teacher in Chemistry, the  student begun to have conversation with Gadamer. Student: Good morning Sir! I am Joe Tinero a student of your father. Are waiting for Him? Gadamer: Yes I have something to tell to him. But how do  you know me boy? Student: Your father has your picture on his table in the faculty and I saw it one time when he instructed me to do something. I ask him about and he said you are his son. Besides I saw also oyur picture on a book untitled, Truth and Method. Gadamer: Really? Did you read the book? Student: Yes Sir. And you I find it hard to understand but at least I think out of my reading on the part of the first part I also get something. Gadamer: Really and what are those. Would you to tell me? The student: Sir, your companion, the other hermeneutic people are in trouble because of your book, the truth and method. They thought that you are going to destroy the whole system of hermeneutical  understanding which already took its roots in the past and which has already been positively use in the different field  human sciences. And even I also I begin to wonder like them. What can you say about these ? Is there thought same as yours? A lot of critics in fact are beginning to say something against you.

Gadamer: I'm not gonna make any destruction of what they've already started. My book is not gonna say how should we try to understand things. My concern is simply to present to people what would happen to us in the process of wanting and doing understanding with the use of language. The student: Why, what about language sir? What is the relation of language in the process of understanding. Gadamer: Like Aristotle I believe we only have the same mental workings in understanding. It is only in the manner of expressing with the use languages together with their respective nuances that we differ. The student: Why what is language for you sir and what is understanding?

Gadamer: Language is expression of the of what is going on in the mind and understanding is basically reaching that mind so that what it means  may be applied also in our  context. So that there would be no understanding outside the fusion of horizons. And it's where we can use the hermeneutics because   basically, it deals with historicity. The student: So, if hermeneutics people only understand your intention of writing the book, they'd have nothing to worry about. Because your intention has nothing to do with destroying their method of seeking answers in their field of expertise. Instead you are employing hermeneutics to some other reason. Am I right Sir? Gadamer: Exactly! The student: But you say about what would happen to us  in the process of  understanding,  what do you mean sir, and for what is this statement. Gadamer: My concern is philosophical. It just only now that  I realized this. The student: What do you mean Sir? Are you going to put  a specific system of philosophical understanding and with it  destroying the whole past ways of seeking  for truths. Gadamer:Not exactly a method because, you know method for me would really miss many things under the scope of philosophy. The student: What do you mean Sir? Gadamer: You know philosophers in the past tried to construct, beginning from Plato and until the present but not one of them was able to put up a system which would all that is within ' what is .' Plato for example. Plato used his dialectic method in philosophy. He viewed truth as attainable by means of question and answer pattern of searching. Yes in a sense help a lot in knowing. In fact until  now its  effect still is felt. I mean that because of Plato we now have the concept of dialog where in problems of both parties are  searched by  which a  better solution also could be talk  about and given  remedies. Example in war, now we have this so  called peace talks. Student: How about the other methods in philosophy would you  mind telling me their strength  and  and weaknesses so   me to really understand why Gadamer repudiates method  in searching  for the truth? Gadamer: No its my pleasure to tell you all these things. But by the way, you know, you a very inquisitive mind. What' s behind all these? Are you having a research to be past, regarding my view   in Epistemology? Student: Oh no Sir. I just would to grab this opportunity that we meet in personal, because like the other I also have doubts regarding hermeneutics. Its my first time to encounter about this topic which my classmates in fourth year keep on talking about and they said it is widely use in the  different human sciences. And since you're already here, perhaps if you wouldn't mine, maybe I could also be clarified about your view. Because I also find it interesting, the reading of your book. Gadamer: Why? Isn't this subject taught in the previous years of you  study in philosophy? Student: Yeah it is, but it's only in passing. Gadamer: Okay but it's almost time already and I have to talk to my father perhaps you see the house. Just ask my father for the address if you don't know. Okay? Student: Thank you so much Sir! I never thought that you are that good to share you ideas. Gadamer: You know, I like you boy. You have such a kind of interest to know which not many children in our generation have. Continue to have that and I assure you, you will have a better disposition in life. Student: Thank you so much Sir. I'll see you soon. I know I'm gonna learning a lot from you. But by the way Sir, will I not be a disturbance to you? I know you have a lot  of  work to be done. Gadamer: No... I will be glad if you   come to the house next  day or  at least within this  week for  some information about my view on philosophy.

Gadamer and the student departed on that day having  some agreement on their part. On their first  meeting the child knows the intention of Gadamer  in his book entitled  Truth and Method although he still doesn't clearly know the   view of Gadamer. He also know the strength and the weaknesses of the method of philosophy which the philosopher in then past are trying to build. The next during the  student's vacant period, he ask the father of Gadamer for the address of their residence. The teacher wonder why  he asked so and so the child shared to his teacher about the conversation between him and Hans Georg Gadamer. And the teacher was happy about what he knew. And he child got the address plus the cellphone number of Hans Georg and was happy preparing for his   question intended  his  informal teacher now. The next day during his vacant, the student  called up Hans Georg and inform that  he is coming. The philosopher on the other hand was delighted upon hearing the  voice of the child. An d when the child come  he  welcome with much appreciation. The student begin to ask Gadamer to continue  discussing the strength and the weaknesses  of other philosophers view on  how can we acquire for the the truth. Gadamer: Perhaps with three more views on acquiring you'll be enlightened already that no one of them can come to a complete knowledge of  truth. Now I'd start with Aristotle. I know you're familiar with him. Student: Yeah he is one of the Greek philosophers who says that “Man is a rational animal and he is the father of logic. And I think is the method that he used in dealing with seeing for the truth. Yeah! What's wrong with his method? Gadamer: His method is very beneficial and it has a wide use also. But however his method can only clarify. It cannot construct. Student: What do you mean Sir that it cannot construct. Gadamer: What method that knows exactly that the center of the universe is the sun, not the moon, is not his method. But the method of those who tried to question and explore the world using the inventive knowledge. So this method fail in dealing with all that is existing right. Student: Yes Sir I see your point. Gadamer: Another philosopher is St. Thomas  Aquinas, he was accordingly invoking Aristotle in his epistemological approach. But he just emphasized the independence of the soul from the body. Anyway, in his method of of understanding, called the Thomistic method, he presented many questions of the human mind and answered them satisfactorily, leaving the mind almost nothing to ask for. But however question didn't end with his method. Many philosophers asked whether dogmatic kind of understanding is enough. Can we not see them in reality? Many would  like to see whether they exist also in our experience. There was a man  named Rene Descartes who  questioned Thomistic method. He doubted if  all those conceptions were verifiable and since  he can't and only existence was   certain  for him, he  discarded those established by the  Thomist. Later his Cartesian method brought benefit and it certified that the  center of the universe is not  the earth. In a word, it also help. But, only for those times. What about now? Do you understand my point boy? Student: Yes sir! You mean that not one of them was really able to solve problem within the whole  scope of philosophy. But are you saying sir that you have any method more than what they conceived that will somehow cover all that is with the scope of philosophy. Gadamer: Yes I have and I  will  call it dialectical method but it  is  different  that  of Plato since in  my point, it is not the dialog of two people  but a  dialog of horizons, a fusion of horizon. Do you know the term hermeneutics? It is  precisely what they call hermeneutics or in simple word understanding. But it is an understanding  not brought about by any one method of the past and  even by the present approach to understanding. In short it invokes all the possible method that we can use in the process of bring unintelligibility to  understanding with  the  use of  words or language. I will not call this approach as method. In understanding all that is within the scope of philosophy  I believe  there's no one method that  can  solve all the philosophical problems. Anyway don't worry child, time will come that you will understand clearly the  things  that I was  talking about. But as of now you should  remember  to  invoke  other methods  which are available in  the list  of  the methods presented to us. And you can use them like an artist who uses different tools in making his piece presentable, that your  life may also be meaningful. Student: Okay sir. But let me ask why are we able to  understand  with the use of language and with the use of  the methods  available? What are with us by the  way? Will you also would to present any components of  our humanity like  Aristotle and all the philosopher who tried  to  view the soul    and the mind. And in a word how can  we determine that we  already understand the meaning  of the thing that we are trying to understand? What guarantees us so? Gadamer: Ah! You know I have a thought that you have really followed all. I'm happy for it. You know as long  as you live according to the proper meaning of the text given,  you already understand. And we will be helped by the four humanistic  concepts that within ourselves that helps us in encountering and understanding  the object presented to us. Student do you also mean that there will be a kind of tracing from the past in order to examine things so that we can apply them properly in the present? Gadamer: Exactly! It is one way of determining whether one really understands if he is able o live the past as the present. Student: Will you please let me be aware  of the four humanistic concepts that is within us which helps  us live   the past as if it is the present?

Gadamer: Sure! So take note because these are the four humanistic concepts that actually helps us in the  art of understanding: First is what we call “Bildung”. For the other who also use it, it is equivalent to culture. When we say bildung in our language, especially in epistemological sense, we mean something both higher and more inwardly th attitude of the mind, which from knowledge an feelings of the total intellectual and moral endeavor, flows harmoniously the sensibility and  character. The Latin equivalent for bildung is formatio. So that it is richer term than culture because it contains bild or image or model. That is why when we read text belonging to human sciences, we simply play the whole background of how to be  being human. If then, so we can have the object of interpretation, as  basis of our  living  in the present. Student: Do you mean when  we read those   text we may follow what they have done in  the  past. Gadamer: If with the use our our  bildung, or basically our collective memory, we remember something  good that happen  in the past, why not  follow them. That's part of what we call the art in  understanding. We may use their way before if we    find the meaningful in the present. But of course, in remembering all those  thing that happen int the past we don't have to retain all those things we also have to  choose thing which are worth remembering. Or I would say tha our memory should also be train or else they will retain all those unnecessary things in the process of   bring truth at the right moment. May I proceed or do you have any questions .? Student: It is okay sir, you may proceed. Gadamer:The second humanistic concept is what we call, the “sensus communis.” Others would call it th common sense. It can be and I know you are familiar with it, right? Student: Yes sir! And I believe even those who haven't gone to school have it as  their guide in day to day living. In a word this is common to all men. It is a kind of mental  power enables man to reason out what true and not with the mind's  being train on the proper bases of determining things as true or not. Gadamer: Good enough! But in the context of what we call interpretation. It is good to define it as th good  practical judgment. Basically it is the sense tha founds communities and therefore an important capital for living. You know, living in te community develops a sense of right and general good. So we have to have sensus communis in order to understand the  underlying  currents  of  human behavior. In a word, since we need others in order, to understand ourselves so to say, we need o take care of them. And to care of them we have this sense which the  other philosopher would also call as the virtue of prudence. Because if we have better relations with others we can understand more things in life. It is in isolation if you observe that people state of ignorance are strengthen. Do you have something to say, or  any reactions? Student: Yes sir I agree with what you said a bout the importance of  the community  if we  are  to understand ourselves. And even when don't aim  at understanding ourselves, we know that we need others to give meanings  to our lives. I couldn't imagine what kind of life it would be if it is live alone. I mean without any other people around. Gadamer: Yes, That's true. Thank you for your realization even at young age. That is important  because we find  meaning in life if others are included in it. Now let me continue to the next humanistic concepts. It is the third right? Student: Yes sir. Gadamer: The third is what we call judgment. I know you are familiar with it. This concept has similarity with the preceding concept. It is also universal like sensus communis but unlike sensus  communis it is  not common  to all men. Only few persons posses this and use this in  a proper way. While sensus communis develops a sense of common good, it judgment that discriminates among events. Judgment is the faculty of grasping the particular as an instance off the universal and this w ill involve feelings, concepts, principles that  one can conjure. You know some times we so much affected by, for example our feelings. Right? Student: Ohmm. Gadamer: So that instead of focusing our way to understand we are lost  in the process because we  become bias because  feeling. Instead of graping the objective  truth about things, we become subjective. And you if the subjective criteria will dominate in interpretation will dominate our interpretation might not be so strong as to convince the other. So we should have an understanding that in a way agreeable to all. With this aim we are help by our judgment. Do you have something to say? Or You will allow me to proceed to the last humanistic concept, before you will  say something. Student: You may continue and I will see what can I say later. But so far I think I also am beginning to absorb what you said a while ago about judgment. It a new way of using judgment that I've heard from you. Because I associate judgment as the  act of negating  or affirming after the mind has examined the bases of affirming or negating in logic, so to say. Now I know judgment in particular that   it can be disturb by other elements like feeling. Please go ahead for the fourth sir. Gadamer: Okay! Listen carefully. The fourth humanistic concept is taste. Taste is something like a sense. In its operation, it has no knowledge of reason. If taste registers a negative reaction to something, it is not able to say why. But it knows with the greater certainty. Taste is practically defined by the fact that it  is offended by what is tasteless and thus avoids it. Does it make any sense to you boy? Student: Yes sir. With taste I remember “ heart's reason” which Pascal once  coined. Sometimes there are things that we cannot explain the way they are but we that they are. Gadamer: Now I want you to say all that you get from me. Articulate what I you know from the start to the very end of our discussion. Student: Is ti necessary sir? Yes! Besides I want to see to it that you got me right and if there are things that you misunderstood, at least I can correct. Besides I believe knowledge is not just an accumulation of information but an articulation of it. So say at least the general idea of view on searching knowledge. Student: Okay! First, it is  your concern that in attaining knowledge philosophers should  be very strict in using method because the scope of Philosophy is very broad and no one method can serve for the attainment of the whole truth. Other method can also be helpful in attaining truths. Second,

Reason For Hope

Introduction Our society now is in chaos. Our professor in the study of the Philosophy of man, Fr. Pepe Retorca once mentioned during one of his class about the basic problem of man which lead to other   tragic events in the life of  man. He said that man's ignorance about himself is the basic  reason of injustices and misfortunes in life. We should affirm on this. In fact the bishop of the Arch diocese of  Davao, had same perspective regarding the problem. If we read the bishop's prayer for healing, issued last February 24 2009, the bishop led in the confession that our souls and spirits are wounded by ignorance. And prayed that people may realize that they are created good. With the aim of giving information regarding man, so as to in away help in the process of change from man's alienation from himself to consciousness about his being, this research paper is made. The contents of these are the following: Man in the image of God which elaborate facts about intellect will, and freedom; Man as unity of spiritual and corporeal realities. May the understanding of man which brought out by this research serve as the reason for hope for those who finds raeson for the common problems in the life of man. That in finding so, they also may begin to reflect and enact on the solutions they've reflected upon.

Chapter 1 This chapter  talks about the nature of man as created in the image  and likeness of God therefore and  intelligent and  a loving being. “ Man is able to know and love God” ( GS 12 & 3).

A. Intellect According to O'Donnell, in his Hooked on Philosophy, intellect is the higher power of knowledge, which transforms individual sense images provided by the imagination and sense  memory into universal ones. In addition, according to him, the mind then proceeds step further and processes them into reasoning which yielded into conclusion. So the mind ables to understand from the intelligible( s) it got. With reason, based from St. Thomas, we can already live a good life. He said as quoted by O' Donnell, “ the light of natural reason by which we discern between good an evil is a function of the natural law. ” We can say then, that most people  who knows something are upright in living. I'm saying that 'most' because as we can  see in the society not all people who are educated are trying to live a good live life. Why is this? It is because of the other faculty of the soul which also needs to be trained. Many would say that if we know it doesn't necessarily follows that we will apply what we know. There are manifestations, of reason  is our ability to plan, assess, to think ( Babor ,yearrrrr). So only by trying to compare ourselves to other beings around us we can already say that we have in us the nature not bound to matter for its existence. We are cut above from the rest. So that we must evaluate every now and then if our actions are still in line with our rationality.

B. Will “ It is the sister faculty of the soul. The object of which is goodness. It is the intellectual appetite. ( Hooked on Philosophy, 1996.) So it cannot choose until the intellect presents possible choices. And, before we choose we know already. So that if we only use our minds properly we can avoid wrong choices. Of course training of the will is also necessary. It not automatic that since we know what is good we will it. Training of the will to will the will of good is according to one author, love. Man's end then is “ to share by knowledge and love in God's own life” CCC# 356.

C. Freedom “ Being in th image of God, human individual possesses dignity of a person, who is not just something but someone... capable of freely giving himself ”CCC#357. Freedom is the power rooted in the intellect and will to act or not to act ... so to perform deliberate actions on one's own life. Human freedom is a force for growth to maturity in truth and goodness; it attains perfection when it is directed toward God. Our beatitude.” CCC#1731. So it it is through freedom that as created in the image and likeness, “man must in turn serve and love God and offer all creation back to him.”CCC#358 What are some signs of freedom? According to Fr Michael Moga, man' s freedom is man's power to determine his life and to direct it towards a goal that he chooses. In addition, the priest presented some bases of affirming that indeed we have this power. The following are : sense of openness, responsibility, consciousness of choosing, and rewards and punishment. By the first, he said that we can affirm that we have freedom because we have the sense of openness to life. Each day  of life according to him, we are faced with the possibility that anything can happen. With this we experience within ourselves a sense of life being full of surprises, and a sense of letting them be. It's already for him a manifestation of being free. By the second, according to him that in life have a sense of responsibility. The priest would never consider people responsible  if they are not free. So with we can assume that indeed we such power, freedom. By the third he said that in life we experience making decision when we are faced with numbers of choices. This, for him is also a concrete proof of freedom. By the fourth he said that in society we give rewards and punishments base on what the people have showed. Showing those actions knowing that society is looking at it base the social structure itself, implies freedom. All these would convince us that indeed we have freedom.

Chapter II This chapter talks about man as a unity of body and soul. “We can understand this objectively as well as subjectively”Moga.

A. “Body as objective” “ Body refers to the physical aspect of man” Moga. “ Human person is precisely called human because he is incarnate. Body is the  first proof of man that he is a person. We cannot think  of a person without a body. So 'it's not an accident for us to be bodily” Bantiles. So we have to take care of our body for it's part of our being. Bu taking care of our body will not justify disrespect for the other. Let remember that we have freedom and it's perfection is attain when it is directed toward goodness.

B. “Soul as objective” To experience objectively the presence of the spirit in man, there are three ways presented by Moga. First, is the “presence of invisible thoughts and feelings.” For him words from someone of deep feeling and thought  may reveal the presence of the hidden world no matter how his or her physical expression will tell. Such a hidden world is what he call the intangible world within a man. Indeed we this so called spiritual aspect in us that will also be affected by whatever may happen from th outside. Now we must also consider what might be the effects of our actions  to the feelings of others. Second, is “the occurrence of a basic decisions in another person.” Based on experience according to him, we may witness a brother who make great decisions in life which made a great changed in the life of such people. For us man now, it would tell that man has the power, being both bodily and spiritual, to change his life according to his desire if he will stand authentically to his decision. But again we should also be careful not to harm our fellow by the power. Third is the presence of conscience. Hes said “within us, there is something which confronts and tells us what is right and wrong.” So objectively, within our souls are the power to distinguish between good and an evil act. And all we have to do is to exercise the use of our conscience. “It may guide us in our actions in the physical world” Moga.

Chapter III This chapter talks about body and soul in subject way. “ All our human experience are bodied as well as spirited” Moga. There are three ways presented by Moga as the ways of understanding body and the soul subjectively.

A. “The living of the body” In his example he said that “when one sing a song he will discover  himself sing a song and  his or her  body plays an integral part in such activity. The body is there first of all as the potentiality, ability, the skill that is present in singing. We have a sense of being able to sing, sense that is there in the background while we are singing. Singing is rooted in this sense of skill” Moga. With all this we must ask how is our  experience of our body? Are we using our bodies to develop our potentialities so that our  brothers and sisters might also benefit in it or  just simply  rely, abuse and corrupt other people around? “Another aspect of experiencing the body is the sense  of  being limited. In the awareness of the body, we  have a  vague sense that there are many things that we  cannot do. As we sing we are aware that our singing is far from perfect. All of these shows that the skill that I have always includes awareness o limitation” Moga. Hence we must  ask how do we consider our own limitations? Does it bring to consider our need of other's help, so as, at least to respect and help them also.

B. “Our spirituality” “ In our experience as human beings how is our spirituality present.” How do we experience from within our human spirituality? ” Moga presented two ways to do so, in answer to is own questions. 1. “Imagination.” “ As we our human lives from within, we live imaginatively, a spiritual way of living. One of imaginative living comes in the presence of plans and goals. Our future is always present in my life in an imaginative way. For instance, as I travel I sense my destination. As I attend classes in school I have a sense of my future graduation. These goals are are not physically present in my life but they are actively there guiding my actions through my imagination. Such a future dimensions of my life is tangible and invisible, a spiritual dimensions of my life. As I live towards the future goals such goals I live spiritually” Moga. Do we have any  plan in life? Is our imagination helps us in pursuing good thoughts. What are the contents of our imagination? 2. “Meaning.” “ Every actions that are perform has meanings. That are not standing in front of my mind like objects that but which surround my life in a hidden way. All physical actions that are perform as human being similarly surrounded by meaning. I eat a meal with my family and the physical act of eating means union with them. I walk to school and my action means desire for education. I go to a church and sing hymns, say prayers and participate in ceremonies. These actions means my love for God and my my worship for Him. I live meaningfully as I perform actions” Moga. What is the meaning of your life now? Are your actions mean for the love of God for whom you were created? Is there any sense f meaning in your life? Are they in a cord with your vocation in life?

C. “Possibilities of Deeper Living” “ In human existence body and soul are not two inert “ things” which are located at some point in space. They are structures of our lives. We live our bodies as we perform actions of walking, writing, talking and working. We live our souls as we live imaginatively with goals and self images and as we live in meaningful activity. But what is significant here is that the body and soul stand for human possibilities that can be lived in many different ways. Some of these ways of being embodied and being spiritual are more profound and more rich than the others. Human growth is a matter of gradually living our bodiliness and our spirituality in a fuller way” Moga. Thus we are invited to journey straight with our being to develop and live fully a life that is “more embodied and more spiritual.” We must be conscious of these realities of our being a person. We have a soul for us to consider spiritual realities in life. We need to acquire treasures that will last as we know soul lasts. We must consider balance in terms of living that in once sense we look for the the building of our spirits as we value passing things in life. We must be reminded that as we fill the need of our bodies as we respond to its basic requirements there is the soul soul which might be degraded in the process of accumulating things. Moreover, we must also be able to distinguish between needs and wants. Our wants in life are closely associated with our being bodily as some authors would termed it. May 'wants' not over power our in the many decision making that we make in  life. Finally we may say that striking the balance in our life where wherein both bodily and spiritual needs are given proper attention, is already an expression of love for our being and the being of others. Because, when we do so we only desire and strive to acquire what is adequate for our needs and much people would not suffer.

Chapter IV Summary To sum up we may say that man being created in the image of God, as St. Augustine developed in his understanding of the nature of man, is an intelligent and loving being. He is the only being capable of knowing and loving his creator by which he attained his happiness ( GS 12 & 3). Having his intellect he has the capacity to understand thing that will guide him in the process of decision making. He also has the will to will  for the common good of the society. Having these faculty we can consider man as a master to himself for he is free to some extent provided that he never cause harm to fellow, as also by his creator. Thus man really are meant for goodness but the concretion of it require a full submission of man with the proper use of his freedom. It serves as the authentic expression of our being. Moreover, looking at the reality of how man is  created we also may be guided in our pursuit of  bringing hope. Man is both both bodily and spiritual. We can understand it as Moga coined, objective and subjectively but the most important thing that we can get out of viewing mans as bodily and spiritual is his capacity to grow spiritually and physically. We can, within the limits of our humanity, trained our bodies as well as our spirits in accord with its purpose. We may this purpose happiness, not so much and solely for our benefits but for others also.

May the knowledge of these all serves as the renewal, if not the beginning of hope for the society which basic problem due  to the miss conception of the idea of man has rooted already.

Bibliography

no arms
No arms can ever hold you by Chris Norman

Tabbed by: A.Masa (amasa@hotmail.com)

Intro:

E-A-B- (2x) E-A---B-

Verse 1: E                 G#m Every frozen tear, it was hard trough the years A                   B I won't give up, never one of my dreams E                  G#m And deep inside, yes my love's still alive A                   B And God only know that I can't let you go

Refrain: C#m                     G#m When I'm in love it will be for better A                F#m I gave you my heart forever and ever

Chorus: E               C#m7                 F#m No arms can ever hold you more than I do                B               A            E No man can ever love you, you know that it's true C#m7                 F#m No arms can ever hold you more than I do                   B               E You can to me from heaven girl it's true

Bridge 1: E                       G#m And if I ever lose your love A And if I ever lose your heart B              E Baby, I'm dying for your love

Repeat Intro

(CAPO 3rd Fret – Tabs relative to capo) PLAY THROUGHTOUT FIRST VERSE

Am		F		 C		  G E|---| B|---1113| G|x3-| D|23---20| A|-03| E|-13|

Am	  F take a breath, C	   G I’ll pull myself together. Am     F     C               G Just another step until I reach the door Am	F you’ll never know the way, C		  G it tears me up inside to see you F ohh, ohh G I wish that I could tell you something F ohh, ohh G to take it all away.

C			  G Sometimes I wish I could save you Am			   F and there’s so many things that I want you know C			   G I won’t give up till it’s over Am		   F if it takes you forever, I want you to know

Am       F when I hear your voice, C		G it’s drowning in the whispers Am	    F your just skin and bones C		 G there’s nothing left to take Am  F and no matter what I do C		    G I can’t make you feel better

F ohh, ohh G if only I could find the answer F ohh, ohh G to help me understand

C			  G Sometimes I wish I could save you Am			   F and there’s so many things that I want you know C			   G I won’t give up till it’s over Am		   F if it takes you forever, I want you to know

F             G [that] if you fall, stumble down, C		Am I’ll pick you up off the ground. F	      G If you lose faith in you, C		 Am I’ll give you strength to pull through. F	     G Tell me you won’t give up, F		 Am		  Bb cause I’ll be waiting here if you fall G         C you know I’ll be there for you

Am          F		C	 G E|--0-| B|3--1-1-1-31--1--| G|-0--0---0-0-| D|| A|| E||

Am          F	C		G E|--0--0--1--0| B|3--1-13-| G|-0--0---| D|| A|| E||

Am       F		C	 G E|--00| B|3--1-1-13-3--1--| G|-0--0---00--| D|| A|| E||

F ohh, ohh G if only I could find the answer, F ohh, ohh G to take it all away

C			  G Sometimes I wish I could save you Am			   F and there’s so many things that I want you know C			   G I won’t give up till it’s over Am		   F if it takes you forever, I want you to know

C ohh, ohh G I wish I could save you... Am ohh, ohh F I want you to know... C Ohh, ohh G I wish I could save you...

Am F C

21
INTRO:

e-1---5-| B--35---| G---| D---| A---| E---|

VERSE:

Play it with Chords

Dm      A#                F        C  Do you know what's worth fighting for, Dm         A#        F     C  When it's not worth dying for? Dm       A#        F      C  Does it take your breath away A#               C And you feel yourself suffocating?

Dm        A#         F        C  Does the pain weigh out the pride? Dm       A#          F        C  And you look for a place to hide? Dm       A#             F      C  Did someone break your heart inside? A# You're in ruins

CHORUS:

One, 21 guns Lay down your arms Give up the fight One, 21 guns Throw up your arms into the sky, You and I

e-|   |       -| B-|   |       -| G--5--|--77--5555--3333--55555555--   |       3333--5--| D--5--|--33--22--77--5555--3333-3333-55555555-- x2 | then 3333-3333-5--| A--3--|--33--33--55--3333--1111-3333-33333333--   |       1111-3333-3--| E-|--11--00-1111---   |       -1111|

(You and I)

VERSE:

Dm         A#     F          C  When you're at the end of the road Dm       A#       F             C  And you lost all sense of control Dm       A#            F            C And your thoughts have taken their toll A#                             C When your mind breaks the spirit of your soul Dm    A#             F        C  Your faith walks on broken glass Dm        A#      F        C  And the hangover doesn't pass Dm         A#   F         C  Nothing's ever built to last A# You're in ruins.

CHORUS:

One, 21 guns Lay down your arms Give up the fight One, 21 guns Throw up your arms into the sky, You and I

e-|   |       | B-|   |       | G--5--|--77--5555--3333--55555555--   |       3333--55555555--| D--5--|--33--22--77--5555--3333-3333-55555555-- x2 | then 3333-3333-55555555--| A--3--|--33--33--55--3333--1111-3333-33333333--   |       1111-3333-33333333--| E-|--11--00-1111---   |       -1111---|

BRIDGE:

Did you try to live on your own When you burned down the house and home? Did you stand too close to the fire? Like a liar looking for forgiveness from a stone

e|--  || B|--  || G--77--33--5555--|--77--332222--  |--33333333-55555555-| D--77--33--33--5555--|--77--33--3333--2222-- x2|--33333333-55555555-| A--55--11--33--3333--|--55--11--3311--0000--  |--11111111-33333333-| E--11|--1111  ||

GUITAR SOLO:

e55-  || B--6--6-8---6---6-6-3--5-5-5-5-6-8--  |3--5-5-5-5-5-5-5-5--| G-7---7-9---7-3---3-5-3-2---  |--3---3-5-3-2---| D--- x2|| A---  || E---  ||

INTRO:

e-1---5-| B--35---| G---| x2 D---| A---| E---|

VERSE:

Dm         A#       F           C  When it's time to live and let die Dm       A#         F       C  And you can't get another try Dm          A#          F        C  Something inside this heart has died A# You're in ruins.

CHORUS:

One, 21 guns Lay down your arms Give up the fight One, 21 guns Throw up your arms into the sky, You and I

e   | B   | G--77--5555--3333--55555555--   | D--33--22--77--5555--3333-3333-55555555-- x2 | A--33--33--55--3333--1111-3333-33333333--   | E--11--00-1111---   |

e   |       | B   |       | G--77--5555--3333--55555555--   |       3333--5-| D--33--22--77--5555--3333-3333-55555555-- x2 | then 3333-3333-5-| A--33--33--55--3333--1111-3333-33333333--   |       1111-3333-3-| E--11--00-1111---   |       -1111---|