Miracles are about faith, not fact Essay Example

Miracles are about faith, not fact Essay Before discussion on the issue of miracles can begin, we must look at the nature of the statement and what it means. Miracles have baffled philosophers and ordinary people alike for years. The words are about faith brings about the question as to whether faith is necessary to experience a miracle or if is possible to experience a miracle and then have faith. This issue will be explored in more depth later. If miracles are not about fact, then this suggests that they are the opposite-fiction. There is much speculation on whether miracles can occur, mostly explored by Hume, but does evidence matter to a believer? The term faith indicates that it is a commitment which acknowledges that it involves risk. Christians are taught Do not put the Lord your God to the test1, therefore they should not need evidence of Gods work. This can be described as blind faith.A problem with discussing miracles is that it is difficult to find a single explanation to adequately fit the word. Many definitions have been offered. The Christian definition is A marvel, an extraordinary event which seems to go against what is known of the laws of nature 2. Of course, this event, from a Christian perspective, is brought about by God. Christians believe all miracles, whether it be the ones in the Bible or the more scarce modern day miracles are the work of their single God. Coincidence does not play an extensive part in it. This view is opposed by Richard Dawkins.He believes a miracle is a tremendous stroke of luck. He described them in more depth in his book3. It is easier to see some modern day miracles as coincidence than those in the Bible because they are less dramatic and in most cases experienced by fewer people. A helpful definition is offered by Hume: A transgression of a law of nature by a particular volition of the deity or by interposition of some visible agent4. As people cannot agree on a definition, it is difficult to discuss miracles. What one person sees as miraculous may not be so to another.Most definitions agree that a miracle goes against the laws of nature, so it is necessary to explore this point. Hume believes that our experience of the world has shown the laws of nature to be very reliable. For example, if you drop a ball from a height, it will always without fail fall to the ground. Hume describes similar examples in his book5. Therefore is critical of miracles. He thought it was more probable that the miracle is false that the laws of nature unreliable. R.G.Collingwood said that nature depends on something else6. As it is not self sufficient, the thing that it depends on (e.g. God) has the power to change it, hence the occurrence of miracles. C.S.Lewis in his book Miracles puts forward a very interesting point. He says that the laws of nature are only those we can perceive with our five senses. There may be laws beyond our senses leaving us unable to understand their occurrence. Our experience of nature simply shows us what regularly happens in nature, not how it can be suspended7. Scientific laws are descriptive so the laws of nature cannot dictate what will happen, just what has happened in the past.It does not matter to the believer that the reliable laws of nature have been broken. They are more concerned with why God needs to interfere. If Gods creation was perfect then He should not need to change it in any way. Only an incompetent workman will produce work that needs to be interfered with. If miracles are about faith, then why does God need to prove himself? Maurice Wiles claims that an interventionist God whom intervenes by bringing about a few bizarre miracles is not worthy of worship8. He thought that God has an arbitrary will as he helps some and not others. If God can intervene to make Jesus do something as un-useful as walk on water, why does he not stop evil?Augustines theodicy helps solve this in that God created humans with free will so it is their fault evil occurs. However, we cannot know all the factors and circumstances of Gods will, so what seems arbitrary to us may seem right to God. If God were timeless and transcendent, then he would be unable to work in the physical world. This suggests that miracles are not factual, as it is unlikely that such a divine being can perform miracles. It is necessary for someone to have faith to believe in such a phenomenon. Jesus did not do miracles to order, he demanded faith, and then miracles follow9. This suggests that you need to have faith before you can experience a miracle.In contradiction to the above point, there have been stories of atheists who experience miracles and become devoted to the religion as a result of the miracle. This does not support the quote from Jesus. Ian McCormack was a man of no faith until he had a near death experience after being stung by five box jellyfish. He claimed to have seen and have spoken to God, he then woke up in a mortuary after being claimed dead. The experience changed his life, as he became a de voted followed of Christ taking his story around Europe. Looking at this evidence, miracles cannot rely totally on faith, however they can lead to it. Here, miracles are not about faith because Ian McCormack had no faith before his experience. However, if they are about fact, then why does God not perform miracles for everyone? In a different section of the Bible, Jesus does say, Unless you people see miraculous signs and wonder, you will never believe10. This could mean that it is possible to believe after the experience of a miracle, which would explain conversions. It could also be a criticism of the people Jesus is talking to. He thinks that people should not rely on evidence for their faith. Those who base their faith on miracles have misunderstood the nature of Christ and the signs. The miracles come as a result of faith. The extract can be read either way. Miracles do not just happen in Christianity. They occur in all religions, each one claiming that they are due to the divi ne intervention of their God. Surely not all the possible Gods exist and have the power to intervene in the world. So, if the truth of miracle stories is the basis of all religions then they all have equal claims to the truth. It is well known that all religions are not in agreement, therefore their claims of miracles are in a way cancelled out. Hume said that this point discredits miracles.

Math Natural Exponents Essays - Exponentials, Logarithms, E

Math Natural Exponents Essays - Exponentials, Logarithms, E The existence of e is implicit in John Napier's 1614 work on logarithms, and natural logarithms. The symbol e for the base of natural logarithms was first used by the Swiss mathematician Leonhard Euler in a 1727 or 1728 manuscript called (Meditation on experiments made recently on the firing of cannon) Euler also used the symbol in a letter written in 1731, and e made it into print in 1736, in Euler's Mechanica. There were few assumptions about what the letter e stand for some says that e was meant to stand for "exponential"; others have pointed out that Euler could have been working his way through the alphabet, and the letters a, b, c, and d already had common mathematical uses. What seems highly unlikely is that Euler was thinking of his own name, even though e is sometimes called Euler's number. Euler's interest in e stemmed from the attempt to calculate the amount that would result from continually compounded interest on a sum of money. The limit for compounding interest is, in fact, expressed by the constant e. "e" is a numerical constant that is equal to 2.71828 The value of "e" is found in many mathematical formulas such as those describing a nonlinear increase or decrease such as growth or decay (including compound interest) "e" also shows up in some problems of probability, some counting problems and so many other uses in mathematical problems Because it occurs naturally with some frequency in the world, "e" is used as the base of natural logarithms. e is usually defined by the following equation: An effective way to calculate the value of e to use the following infinite sum of factorials. Factorials are just products of numbers indicated by an exclamation mark. For instance, "four factorial" is written as "4!" and means 1234 = 24. e = 1/0! + 1/1! + 1/2! + 1/3! + 1/4! + ... The sum of the values is 2.7182818284590452353602875 which is "e." ex as a function: The derivative of ex d dx ex = ex "The derivative of ex with respect to x is equal to ex." Therefore on taking the derivative of both sides with respect to x, and applying the chain rule to ln y: = 1. y' = y. That is, = ex. (Spector, Lawrence.( 2015 ) the math page) It implies the meaning of exponential growth. For we say that a quantity grows "exponentially" when it grows at a rate that is proportional to its size. The bigger it is at any given time, the faster it's growing at that time Graph y = ex Applications on the function of ex : The number e does have physical meaning. It occurs naturally in any situation where a quantity increases at a rate proportional to its value, such as a bank account producing interest, or a population increasing as its members reproduces. Exponential Decay as it similar with population growth. The best thing about exponential functions is that they are so useful in real world situations. Exponential functions are used to model populations, carbon date artifacts, help coroners determine time of death, compute investments, as well as many other applications. Example 1: in the case when the ratio is 1 (simple interest = 100% of original amount): Question: If you would earn 100% interest (i.e., your money would double) under simple interest, how much money would you end up with under compound interest? Answer: You would have e times your original amount. Example 2: The population of a city is P = 250,342e0.012t where t = 0 represents the population in the year 2000. Find the population of the city in the year 2010. To find the population in the year 2010, we need to let t = 10 in our given equation. P = 250,342e0.012 (10) = 250,342e0.12 = 282,259.82 Since we are dealing with the population of a city, we normally round to a whole number, in this case 282,260 people. This gives us the following physical meaning for the number e: The number e is the factor by which a bank account earning continually compounding interest or a reproducing population whose offspring are themselves capable of reproduction, or any similar quantity that grows at a rate proportional to its current value or the decay at a rate of proportional to

A List of Interjections and Exclamations in English

A List of Interjections and Exclamations in English Hey! Lets take a look at a long list of interjections- or, as theyre sometimes called (somewhat misleadingly), exclamations. Theyre words or short phrases that stand apart from the rest of a sentence grammatically (or on their own, without a subject and verb), and are often used to exclaim, like Ow! or Ack! Key Takeaways: Interjections Interjections are short phrases often used to exclaim.They can stand on their own as sentences. Because theyre often used to exclaim, interjections carry some emotion with them and can make fictional dialogue more realistic. Theyre of course all over comic books, especially superheroes fighting evil. Interjections are the outlaws of English grammar as illustrated in this writers other interjections piece: Interjections usually stand apart from normal sentences, defiantly maintaining their syntactic independence. (Yeah!) They arent marked inflectionally for grammatical categories such as tense or number. (No sirree!) And because they show up more frequently in spoken English than in writing, most scholars have chosen to ignore them. (Aw.) List of 100+ Interjections As you read through this list, see if you can pick out the interjections that have more than one meaning or can be used in more than one way. Additional spellings or usages are listed in parentheses. Ah: Ah, I dont know if thats true.A-ha: A-ha! I figured it out!Ahem: Ahem, could you boys stop talking so we could get on with class, please?Alas: Alas, it was not to be.Amen: Amen, hallejulah, amen!Aw: Aw, do we have to?Awesome: You two are dating? Awesome!Aww: Aww, thats so cute!Bada bing (bada-bing, bada-bing, bada-boom): Youve gotta get up close like this and- bada-BING!- you blow their brains all over your nice Ivy League suit. (The Godfather, 1972)Bah: Bah, humbug!Baloney: Oh baloney. I dont believe that.Big deal: Big deal. Who cares?Bingo: Bingo! Right on target!Boo: Boo! Scared you!Boo-hoo: That makes me sad. Boo-hoo.Booyah (boo-yah): Yeah, I aced this test. Booyah!Boy (boy oh boy): Oh boy. Oh boy oh boy. Thats heavy, man.Bravo: Bravo! That was fantastic!Brilliant: Brilliant, luv, absolutely brilliant! (U.K.)Brrr: Brr! Minus 30 degrees? Yuk.Bull: Bull. Its not 30 below zero, not really.Bye (bye-bye): Bye! See you later!Cheers: Cheers, mate. Youre welcome. (U.K.); Raise a toas t! Cheers! (U.S.) Come on (cmon): Come on. Hurry up.Cool: Oh wow, that is so cool!Cowabunga: Cowabunga, dude. (Teenage Mutant Ninja Turtles)Dang: Dang it! Whered I put that?Darn (darn it): Darn it! I cant find the other one either!Dear me: Oh dear me. What are we going to do?Duck: Duck! No, really! Get down!Duh: Well, duh. I cant believe you didnt know that.Eh: Eh? What?Enjoy: Enjoy! I hope you like it!Excellent: Party time, excellent! (Waynes World)Fabulous: Fabulous! Thats just wonderful!Fantastic: Fantastic! I just love it!Fddledeedee  (fiddle-dee-dee): Fiddle-dee-dee! War, war, war; this war talks spoiling all the fun at every party this spring. I get so bored I could scream. (Gone With the Wind)Finally: Finally! I never thought thatd be done.For heavens sake(s): Oh for heavens sake, dont you know your Bible? (Little House on the Prairie)Fore: Fore! (Look out! in golf)Foul: Foul! The baseball went out of bounds.Freeze: Freeze! Stop right there!Gee (gee whiz, gee willikers): Well gee whiz, pa, wh y do I have to do that? Giddyap (giddyup): Giddyup Silver! Go, horse, go!Golly (good golly, golly gee  willikers): Golly, that sure was tasty.Goodbye (good-bye): Goodbye, see you again soon!Good grief: Good grief, Charlie Brown. (Peanuts)Good heavens: Good heavens! How did that happen?Gosh: â€Å"Whatever I feel like I wanna do, gosh!† (Napoleon Dynamite)Great: Great! Im so excited youll come along!Great balls of fire: Goodness gracious, great balls of fire! (Great Balls of Fire, Jerry Lee Lewis)Ha: Ha-ha! Thats funny!Hallelujah: Glory be to God, hallelujah!Heavens (heavens above, heavens to Betsy): Oh heavens! How could you think that?Heigh-ho: Heigh-ho neighbor! How are you?Hello: Hello! How are things with you?Help: Help! I need somebody (Help! The Beatles)Hey (hey there): Hey! Look over there!Hi (hiya): Hi! Whats up?Hip, hip, hooray: We won! On the count of three, everyone: Hip, hip hooray! Hip, hip, hooray!Hmm (hrm): Hmm. Let me think about that for a bit.Ho-ho-ho: Ho-ho-ho, Merry Christmas!Ho ly mackerel (holy cow, holy moly, holy Moses, holy smokes): Holy mackerel! I cant believe it! Ho-hum: Ho-hum, how boring.Hooray (hurrah, hurray): Hooray! Thats awesome!Howdy (howdy do): Howdy, pardner.Huh: Huh. I have no idea.Ick: Ick! How gross!Indeed: Indeed! Ill bet you didnt know that!Jeez: Jeez, do we really have to go through this now?Kaboom: Kaboom! It blew up!Kapow: And Batman hit the evildoer, kapow!Lordy (lordy, lordy): Oh lordy, lordy, look whos 40!Mama mia: Mama mia, let me go. (Bohemian Rhapsody, Queen)Man: Man, thats unbelievable.Marvelous: Marvelous! Oh, honey, thats just wonderful.My: My! I never once thought of it, Huck! (The Adventures of Tom Sawyer)My goodness (my heavens, my stars, my word): My goodness, isnt that just grand?Nah: Nah, itll never work.No problem: Thank you. No problem.No way (no way Josà ©): No way! I cant believe it.Nope: Nope. I cant do that.Nuts: Nuts! I wish I didnt have to.Oh (oh boy, oh dear, oh my, oh my gosh, oh my goodness, oh no, oh well): Oh! Thats shocking!OK (okay): OK, sounds great. Thank you.Ouch: Ouch! That hurt! Ow: Ow! That stung!Please: Would you help me, please?Poof: Poof! She just disappeared.Shh: Shh! Quiet in the library!Super: Super! Thats fantastic!Swell: Swell! How great!Welcome: Welcome! Come in!; (Youre) Welcome!Well: Well, I just dont know about that.Whoop-de-doo: Well whoop-de-doo. (sarcasm) I so dont care.Woo-hoo: Woo-hoo! Thats fantastic!Wow: Wow! I love it!Yabba dabba doo: Yabba dabba doo! (The Flinstones)Yadda, yadda, yadda: Well, we were engaged to be married, uh, we bought the wedding invitations, and, uh, yada yada yada, Im still single. (Seinfeld)Yippee: Yippie! Thats exciting!Yummy: Yummy! I love chocolate cake! Single or Double-Duty Parts of Speech Interjections have traditionally been treated as one of the eight parts of speech  (or word classes). But its worth keeping in mind that many interjections  can do double or triple duty as other parts of speech. For instance, when a  word such as boy or awesome appears by itself (often followed by an exclamation point in writing), it functions as an interjection: Boy! You have an answer for everything.The crew chief handed me my first paycheck. Awesome! I said. But when that same word shows up syntactically integrated into a sentence, it usually operates as a different part of speech. In the following examples, boy is a noun, and awesome is an adjective: The boy ate a Snickers bar.Seeing the northern lights for the first time was an awesome experience. Words that are used only  as interjections are called primary interjections, while words that also belong to other word classes are called secondary interjections.   Oh! Heres something else to look out for. The meanings of interjections sometimes change depending on the context  in which theyre used. The word oh, for example, may indicate surprise, disappointment, or delight: Oh! I didnt see you sitting there.Oh. I was hoping you could stay for a while.Oh! Im so glad you came!

Reading assignment Example | Topics and Well Written Essays - 750 words

Reading - Assignment Example While some support the banning of sex offenders from SN sites, this paper takes the stance that these are private entities and the government has no businesses meddling in their affairs. In addition, court decisions banning sex offenders’ membership in these sites infringe on their First Amendment rights and freedoms (Wynton, p. 1878). Such trends in the judiciary are likely to lead to former offenders’ freedoms of speech being regulated in similar manner. Hence, U.S. citizens’ freedoms of speech and association will be infringed. There are quite a number of policies and practices that vulnerable SN site members may enforce to ensure the presence of sex offenders in these sites does not endanger their lives. The Government should not Regulate SN Membership At the forefront in banning sex offenders from SN sites are the federal courts with, reportedly, many law courts banning sex offenders from the internet via SN sites as a requirement for supervised release or p robation (Wynton, p. 1861). In today’s SN sites, members post and share quite a lot of personal information. Due to the private nature of this data, the government spares no effort in its drive to protect vulnerable members from harm emanating from criminals and former offenders who may want to use such data to harm others (Wynton, p. 1877). Thus, restricting membership is a by which the government seeks to protect individuals from threats to lives and personal privacy found in the online world. Nonetheless, given that social network sites are private entities and people join at their will, it is imperative that members take the responsibility to protect their privacy and safety without the government restricting the membership of others. To this effect, there are several personal strategies that members can implement to ensure they do not fall victim to sex offenders and other criminals. Mostly targeted by sex offenders are children or the youth who must then implement some, if not all of the following practices. First, real-world judgment is the most effective policy to help one avoid being a victim of sex offenders on SN sites, virtual worlds, and blogs and chart rooms. In this regard, the users should not share a lot of private information or post many photos, videos, and comments as these may be used by an offender to target them, hurt their feelings, and reputation. Besides, reminding users that their actions online have consequences, the government and parents should tell users that what they share should be limited. In essence, online manners should be emphasized. Authorities should also talk to users about their activities online. In fact, for young children, it is necessary that parents limit access to the sites and their kid’s profiles. Users should also not impersonate others in their online activities as this may make them to be targeted by sex offenders. Although a child’s site may have restricted access and highly-set privac y, a broader audience than the parents accesses the profile. Hence, children and other users should be encouraged to consider the language they use online and the videos and pictures posted. Stakeholders such coaches, teachers, employers, college admissions officers, and the police should also be involved in children’s and the youth’s SN profiles and communication. All these stakeholders should talk to

The Underground Railroad from Slavery to Freedom by Wilbur H. Siebert Essay

The Underground Railroad from Slavery to Freedom by Wilbur H. Siebert - Essay Example Seibert’ book presents a number of interesting people and unsung heroes before it readers. Among all of them, one person that particular catches the interest is Calvin Fairbank. Fairbank lived in an affluent family that was 'assigned' with two slaves. As these slaves did all the housework, once he got the opportunity to listen to the slave-woman's tale of sorrow, which kindled anger in Fairbank. Once when he was in charge of a raft of lumber, he saw a woodsman who was going to be a slave very soon. Fairbank took him on the raft and helped him. Along with o an old slave woman with 7 children, he helped this man escape by taking them to a secure location on his raft. However, this met with a lot of issues because Fairbank was charged with helping the slaves help and was sent to the penitentiary. Before he was released, the Fugitive Slave law was passed, but this did not prove to be a deterrent to his ideas. According to him, 'I resisted its execution whenever and wherever possib le' (Siebert, 1898, p. 159). He continued to help the slaves escape. This landed him in the prison again and he spent more than 17 years of his life in the prison, where some phases were filled with physical and mental torture. Through his strategy of using disguises and helping people hide, he played pivotal part in making the life better for many slaves.   One of the very interesting events in the book is about how the disguise was used as a very effective technique to help the slaves escape quietly without the threat of being caught.

The Origin of Theatre Essay Example for Free

The Origin of Theatre Essay â€Å"It is unlikely that anyone will ever know just how theatre emerged† (Grose Kenworthy, 1985: 3). Though there is little certain evidence, strong indications, scattered throughout our history, point to theatre finding its origins in the ancient rituals of shamanism. One might argue that theatre finds its origins quite clearly in ancient Greek theatre seeing as they have many written and still surviving plays and strong standing theatres, but George Freedley (1941) would argue otherwise. The oldest records of plays, stage directions and possibly even scripts are found not in ancient Greece but in Egypt, and they date back till as early as 4000 B. C. in examples of drama such as the Pyramid Texts (Freedley, 1941: 2). We can even directly link Egyptian and Greek performance by noting that a historian of the theatre, Herodotus, recorded â€Å"the religious festivals and the origin of the worship of Dionysos(sic) which was later to be transferred to the dramatic festivals in Greece† (Freedley, 1941: 1). This suggests that theatre as we know it actually finds its roots in ancient Egyptian festivals and dramas preformed in celebration of the gods. A common element seen in both Egyptian and Greek culture, be it on stage or not, is the ritualistic nature of their performances. This fact suggests that the origin of their version of performance and theatre is found in ritual and its significant role in society. â€Å" the earliest information about the presence of such drama comes from the countries of the Eastern Mediterranean, most notably Egypt† (Grose Kenworthy, 1985: 6). As the quote suggests, ritual as a means of drama is found all over the world, but clearly not in the same form as ancient Greek and Egyptian theatre. Therefore, one must look for other examples of ritualistic practises and performance in the world that predate even these ancient cultures. Left is but one known possible source from which theatre may have evolved; shamanism. To add, there are many similarities between recorded and modern theatre, and shamanistic ritual and the belief itself. Firstly, the definition of  Shamanism is: Shamanism can be defined as a family of traditions whose practitioners focus on voluntarily entering altered states of consciousness in which they experience themselves or their spirit(s), travelling to other realms at will, and interacting with other entities in order to serve their community (Walsh, 1990: 15). Further more, it is also important to note that shamanism is not a religion which adheres to specific rules of practise, it is rather a method used to interact with the spirit world (Harner, cited in Walsh, 1982: 12). For this reason we can at least theorise that shamanism and its traits, however few in common, may be the inspiration for later religious and/or non-religious beliefs and customs involving forms of theatre and performance. Greek theatre for example shares many similar traits with shamanism as seen in the following quote: In all three types of drama, tragedy, satyr plays and comedy, the actors were heavily disguised, much more than in the modern theatre. This was due not only to the fact that the female roles were played by men, but ultimately had its roots in religion. A complete disguise was the external sign that the actor had given up his own identity in honour of the god, in order to let another being speak and act through him. Dionysus, for whom the dramas were preformed, was the god of ecstasy. The word á ¼â€ÃŽ ºÃÆ'Ï„Î ±ÃÆ'ÃŽ ¹Ãâ€š means ‘standing outside oneself’; in other words the renunciation of individuality. An important medium for this in all three drama types was the mask. Simon, 1972: 10) When compared to shamanism we see that, as in ancient Greek theatre, the use of attire other than the common dress of the shaman was thought to be essential in the rituals they preformed. Whether the ritualistic costume is extreme clothing or even ritualistic nudity (as in the case of the Eskimo shamans), the important point is that whilst a shaman is wearing his everyday clothing, the experience will not take p lace (Eliade, 1964: 146). We also see that the trance-like state achieved allows for the shaman/performer to channel spirits so that they may communicate and act through him, however this does not necessarily mean that the subject is ‘possessed’. Although shamans are thought to be capable of allowing and inducing the possession of their bodies by spirits, their dealings with spirits primarily involve them ‘wielding’ the spirits with which they are dealing (Eliade, 1964: 15). Lastly, the ancient Greek dramas were performed in honour of the god Dionysus, the god of ecstasy. This is important to note as shamanistic practises are defined by the ecstatic experience a shaman induces as he engages in a trance through which his soul ‘journeys’ and leaves his body so that he may communicate with the spirits (Eliade, 1964: 15). In relation to modern theatre, shamans are known to have undergone not dissimilar training from modern day actors and performers in order to acquire many of the same abilities which are commonly used in theatrical performance. In order to induce the altered state desired shamans have been known to use techniques such as singing, dancing, and drumming (Walsh, 1990: 142). Shamans have even been described as â€Å"singers, magicians, actors and ventriloquists† (Thurn, cited in Narby Huxley, 2001: 43). Though the training a shaman endures is much more demanding and can even be physically damaging, such as when using techniques like self-induced vomiting, feigning nervous fits, and fainting (Levi-Strauss, cited in Walsh, 1972: 102-103), there is still a clear similarity in the level of discipline required of shamans and modern day performers to master their craft. The act of transformation, the ritualistic dress, the rigorous training, and the natural skill required to become a shaman are all traits which we today link to theatre and what is required of its performers, providing a strong indication that shamanism is indeed where it all started. Trying to search further back than this leaves one with little more to work with than what one might all ‘educated guesses’ as to what may have sparked its creation. A popular theory is that theatrical actions were the means by which we communicated before language had sufficiently developed as to convey detailed messages to one-another. As language became a human tool, early nomadic societies were still concerned with the needs of survival. Theatrical elements entered into the conveying of these needs among members of the group itself (Grose Kenworthy, 1985: 4). This theory can of course not be tested or proven, but nor can it be isproven, and therefore it holds weight relative to the view point of the researcher. The origins of theatre are hard to trace, as the pieces evidence to suggest where it truly came from are few and far between. However, based on accounts which have survived through history such as those mentioned above, and the clear similarities between Shamanism, shamanistic ritual and the theatre throughout history, it becomes clear that Shamanism is the most likely origin of theatre as we know it today.

Anorexia and Food Refusal in Children Essay -- Eating Disorders Health

Anorexia and Food Refusal in Children "Eating Disorders in children and adolescents represent potentially life-threatening, debilitating conditions that impede physical, emotional, and behavioral growth and development. If treated soon after onset, childhood and adolescent eating disorders have a relatively good prognosis; however, if not treated, they may become chronic conditions by adulthood with devastating and sometimes irreversible medical, behavioral, and emotional consequences (Robin, Gilroy, and Dennis, 1998, pp421)." Feeding problems and eating disturbances in toddlers and early school age children are not particularly rare. They occur in 25%-40% of the population (Kerwin, 1999). However, severe eating disturbances requiring treatment occur in only 3%-10% of young children (Kerwin, 1999). The most common eating disturbance in young children involves some form of food refusal, which some believe may be related to anorexia (Robin et. al., 1998). Very little is known about eating disorders in pre-pubertal children, especially those who are otherwise healthy and have no apparent developmental disabilities (Singer et. al., 1992). According to Singer et. al., "Some authors have conceptualized eating disorders in pre-pubertal children as early manifestations of anorexia nervosa, but these children rarely met DSM-III-R diagnostic criteria" (Singer et. al, 1992, pp 847). Although children often do not meet the technical requirements to be diagnosed with Anorexia Nervosa, they often fall into the category of eating disorders not otherwise specified (Robin et. al., 1998). And, the health risks for these children can be are just as serious as those risks for patients with a clear diagnosis. Children who refuse food ha... ...xperimental Psychiatry 18(2). 149-155. Maloney, M.J., Pettigrew, H., Farrell, M. (1983). Treatment sequence for severe weight loss in anorexia nervosa. International Journal of Eating Disorders 2(2). 53-58. Robin, A.L., Gilroy, M., Dennis, A.B. (1998). Treatment of Eating Disorders in Children and Adolescents. Clinical Psychology Review 18(4). 421-446. Siegel, L.J. (1982). Classical and operant procedures in the treatment of a case of food aversion in a young child. Journal of Clinical Child Psychology 11(2). 167-172. Singer, L.T., Ambuel, B., Wade, S., Jaffe, A.C. (1992). Cognitive Behavioral treatment of health impairing food phobias in children. Journal of the American Academy of Child and Adolescent Psychiatry 31(5). 847-852. Winer, J.M. (1984). Psychopharmocology in childhood disorders. Psychiatric Clinics of North America 7(4). 831-843.