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Using material from Item Essay Religion can be powerful under the right certain circumstances for social change. However it can be argued that religion can be a conservative force. Weber argues that religious beliefs contributed to major social change- specifically the emergence of modern capitalism in Northern Europe in the 16th and 17th centuries. Modern capitalism differs from capitalism as it is based on systematic, efficient and a rational pursuit of profit and profit for its own sake rather than consumption. Weber calls this the spirit of capitalism. Calvinism is a form of protestant that was formed during the reformation. Weber argues that it is the Calvinist’s beliefs that helped bring about social change and modern capitalism. For example one of Calvinists beliefs is the idea of predestination; that God has predetermined which souls would be saved. The saved ones are called the elect and individuals could do nothing whatsoever to change whether they were part of the elect. Weber sees that this causes followers to have salvation panic; it was out of their control and knowledge whether they were saved or not, they could do nothing to earn their salvation. Another belief of Calvinists which they introduced is ‘other worldly asceticism’. The only thing Calvinist’s knew of God’s plan for humanity came from the Bible which revealed to them that they are on earth to glorify God’s name by working. Calvinists interpreted this as constant, methodical work in an occupation not in a monastery (other worldly asceticism). Due to Calvinist’s having a this worldly asceticism they worked hard long hours and practised rigorous self-discipline. This worked well as it rewarded them wealth and their success performed a psychological function for followers to cope with their salvation panic. Also due to their driven work force they accumulated wealth efficiently but did not allow themselves to spend it on luxuries. Instead they reinvested into their businesses which grew more and gained more profit which was again reinvested and so on. In Weber’s view this is the very spirit of modern capitalism – where the object is simply the acquisition of more and more money as an end in itself. Calvinism thus brought capitalism into the world. Weber claims that religion does contribute to social change and uses Calvinism as an example. In contrast Marx puts forward an argument that economic and material factors were the driving force of change, not religion. Kautsky, who is a Marxist, argues that Weber underestimates economic factors in bringing capitalism into being. He argues that in fact capitalism preceded rather than followed Calvinism. Similarly Tawney sees that technological change, not religious ideas, caused the birth of capitalism. It was only after capitalism that the bourgeoisie adopted Calvinist beliefs to legitimate their pursuit of economic gain. Furthermore Weber clearly points out that he doesn’t argue Calvinism were the cause of modern capitalism, but was one of its causes. A number of material and economic factors were necessary, such as natural resources, a money economy and a system of law. Weber also notes that other societies with higher level of economic development than Northern Europe had in the 16th and 17th century yet still failed to develop modern capitalism. For example China and India were materially more advanced than Europe but it didn’t take off, he argues that this is due to the lack of religious belief systems, such as Calvinism, that would of meant development occurred. Critics argue that capitalism did not develop in every country where there were Calvinists. For example in Scotland there was a large number of Calvinist followers yet was slow to develop capitalism. Weberians point out that this was due to the lack of investment capital and skilled labour- which supports Webers point that religion simply contributes to social change- does not entirely cause it. Moreover it must be noted that Weber uses secondary data for his argument as he was not alive in this period- this can make his argument invalid as it probably will differ in some way of the truth. Another example of religion being a force for change is the American civil rights movement. Bruce argues that religion was the back bone of this being a success, he believes this due to support that black clergy gave the people. For example the churches provided meeting places and a sanctuary from the threat of white violence, and rituals such as prayer meetings and hymn singing were a source of unity in the face of oppression. In this context Bruce sees religion as an ideological resource – it provided beliefs and practises that protestors could draw on for motivation or support. The civil rights movement becoming involved in secular struggle and helping to bring about change. It achieved this by taking the moral high ground by black clergy pointing out hypocrisy of white clergy who preached ‘love thy neighbour’ yet supported racial segregation. Also the movement had the moral majority which was beneficial as it was motivating for all followers. Bruce also points out an example of the new Christian right which is a protestant fundamentalist movement which aims were extremely ambitious seeking nothing less than to take America ‘back to God’. They wish to make abortion, divorce and homosexuality illegal. This movement was largely unsuccessful in achieving its aims. Bruce suggests this is because; the movement was never a majority (15% of the population at the most) meaning that it lacks widespread support and had strong opposition from groups who believed in freedom of choice. Critics can point out here that religion can fail to bring about social change. However Weber points out that religion can contribute to bring about social change but for change to occur other resources are needed, such as technology. To conclude, Marxists argue that religion is more of a conservative force rather than a contribution to social change. Marx argues that religion allows the bourgeoisie to maintain power over the proletariat in order for a capitalist society to be maintained.

hmos takes the care out of health care Essay -- essays research papers

HMOs Take The ‘Care’ Out Of Health Care.   Ã‚  Ã‚  Ã‚  Ã‚  In the early 1990s insurance companies, in attempt to control spiraling medical costs, created what would be termed â€Å"health maintenance organizations†, also known as HMOs. What HMOs do is create a team of physicians and medical personnel that the patients agrees to use. Within the contracts both the patient and the doctor sign, limits and restrictions are put on what the hospital will reimburse and what they will or will not provide in order to keep the costs down. At the beginning, these organizations were successful in bringing medical costs down and has made health insurance more affordable than ever. However, the contracts that the HMOs have you sign basically limits the doctor on how he or she can treat their patients, thus putting their job as the physician in the hands of the HMO. As profits began to go up and down these organizations have put more effort into keeping their costs down and have lost sight of actually caring fir the patients they are insuring.   Ã‚  Ã‚  Ã‚  Ã‚  To prove my thesis in this paper I will discuss how our senior citizens and the chronically ill have been hurt by recent cuts their HMOs have made. I will discuss the many reports of HMO negligence and the issues concerning the patient doctor relationship. I will also go into what actions, or lack thereof, our government has taken in response to HMO woes. All of these points will show that HMOs have lost the concept for caring for their patients including our elders who are one genre that are being hit hard by the actions these HMOs have taken.   Ã‚  Ã‚  Ã‚  Ã‚  In January of 2001, nearly one million senior citizens were kicked out of their Medicare health plan (â€Å"What’s Behind† 1). Why have so many HMOs dropped these health plans? The reason why is because these Medicare programs are for the elderly only and simply were not profitting, and in response, the insurance companies shut them down. The HMOs claim that federal reimbursement levels were not keeping up with the medical cost inflation forcing them to cut these programs. For instance, in 2001, the government’s reimbursement to the HMOs went up only 2 percent while the insurance company’s costs went up between 11 and 13 percent (par.3). Though the reimbursement level issues may have contributed to the HMOs decision to cut these pro... ...ted high levels of stress associated with dealing the multiple agencies and healthcare providers. Since managed care’s beginning, the way medical care has been provided and delivered as drastically changed, and this trend is more than likely to continue. No one is going to be hit harder by these changes than the families who have children with complex chronic medical conditions. Work Cited Alleger, Irene. â€Å"HMO’s- Business Masquerading as Medical Care.† Towsned Letter for Doctors and Patients 215 (2002): 135. par. 9. Almanac of Policy Issues. â€Å"Universal Health Care Coverage.† March 29, 2005. American Medical Student Association. â€Å"Myths & Facts About Single-Payer Universal Coverage.† Marc.h 29, 2005 Canadian Health Care . â€Å"Canadian Health Care.† March 29,2005. â€Å"HHS:HMO’s Ignore Medical Incompotence.† International Council fpr Health & Human Services 5.21 (2001): 1-2 par. 17. Tuleya, R.J. â€Å"The HMO Dilema.† Nutrition Health Review: The Consumer’s Medical Journal 79 (1999): 3. par. 22. â€Å"What’s Behind the Medicare Woes?† People’s Medical Society Newsletter 19.6 (2001): 1-2 par. 7. Universal Health Care. â€Å"Summary of recommendations Poor Health and Homeless. March 29, 2005.

The Afterlife

My life ended just as hers was beginning. At the exact second my car hit a patch of black ice, spun, and collided with a tree, she was emerging from the sanctuary of her mother's womb. My soul was knocked from my body, just as hers breathed its first breath. I never thought death would be like this. From birth I had been raised as a Christian, believing in all that Christians do: Heaven, Hell, and all the rest. These were, to my way of thinking, the only destinations in the afterlife. Whether I was saved or condemned, I believed that death would signal the end of my earthly responsibilities. Now, I know better. At first, I didn't understand what had happened. I remembered the car spinning uncontrollably, the view out the window blurry until the tree loomed in the night. There had been a horrible crunching noise, like walking on packed snow, except much louder. My life did not flash before my eyes in what I now know were the last few seconds of my life. There was the spinning, the blur, the crunch — and then black. Not the kind of blackness that appears when you close your eyes — no, even then little speckles, little neon clouds appear. This darkness was consuming. It was absolute. For a second I felt absolute terror. I remember wondering if this was what it was like to be in a coma, or if the glass from my shattered windscreen had blinded me. In my finitely human mind, I didn't consider that I might be dead. Then I heard a voice. It seemed the voice came out of nowhere, or at least from some unidentifiable place in the blackness. It evoked in me the strangest sensation: in all my earthly life, I knew I'd never heard that voice before. Yet, a part of me responded to it in a way I didn't understand. The first thing the voice — the being — told me was that I had just died. That, to put it mildly, was a shock. A moment passed as the being gave me time to register this fact. Too stunned to even feel disbelief, I couldn't seem to reply. In truth, what could I have said? There is nothing on earth to prepare someone for that knowledge. The next thing the voice told me was that I owed a debt to God. It did not say this cruelly, or even judgementally; rather, it spoke objectively, with no trace of human emotion clouding its delivery. It was difficult — indeed, impossible — to discern anything about the being. I couldn't see it, couldn't touch it — I had no idea where it was. All I could do was listen as it explained what would become of me. Throughout my somewhat short life, the being said, I had offended and even hurt God on many occasions. I was not unique in this aspect; in fact, such was the case for most who had ever dwelt on the earth. A lucky, selfless few spent their lives pleasing God, and at death they were free. They owed nothing. I, however, did, and the debt for my sometimes sinful life had to be repaid. The only question was how. The second I had that thought, I felt an enormous shift come over my body — or soul, whatever I was made of. There was a brief falling sensation, like descending the first big dip of a roller coaster. The scene in front of me flicked from the void of blackness to an unfamiliar scene. I was watching events in suspended animation, in what seemed to be a hospital delivery room. My confusion mounted. ‘Why am I here?' I asked, directing my question to the being's presence somewhere beside me. I looked at the doctors in their green garb, their bodies inclined towards a woman on a bed, frozen in a picture of agony. The baby the doctors were lifting from her body had just been about to take its first breath. I tried to see what the scene had to do with me, but I could make no connection with any of the room's occupants. The last time I'd been in a place like this was during my own birth. ‘Do I know these people?' ‘No,' the being replied, tonelessly. ‘You've never met any of them. But. some will become very familiar to you.' ‘How can they?' I asked. ‘You've just told me – I'm dead.' Somehow, with the mental equivalent of a hand gesture, the being drew my attention towards the newborn, framed by the circle of doctors. It was then that I learned how my debt was to be repaid. ‘This,' it said, ‘is your charge.' ‘My . . . charge?' I didn't understand. ‘You know you have a debt to repay to God,' I was told. ‘This is how. This child has just been born, as you have just died. On birth, every child is appointed a guardian, one of those who owe God.' Something changed in the voice then, a shift so small I only just noticed. Its tone changed, softened; disembodied and ethereal as it was, it somehow became more human. I looked at the child – a girl – as I felt the being do the same. ‘You must look after this child every moment of her life. Before her birth, the child was tied to her mother: she found all the protection she needed in her womb. Now, that is your responsibility. You will not always be able to protect her, but you must never stop offering her your guidance, your comfort, all the days of her life. Your eternal presence alone is usually enough.' Looking back, I wonder if the option was there to refuse. That's not to say I wanted to, but perhaps some have. Regardless, the only feeling I distinctly remember was of great surprise. Never in my life had I thought this was what happened after death. The question that had plagued mankind had been answered for me – but there was no one to tell. The only thing left to do was accept. I looked at the child, frozen under the gaze of assorted doctors, the being, and me. I directed my thought towards the being. For some reason, I needed no deliberation. ‘Yes.' At that, the scene in front of me unfroze. The baby breathed, and with her breath came her first cries. Her mother simultaneously groaned and sighed in relief, a sigh echoed around her by the doctors. The baby's life had begun. In retrospect, I wonder why, at that moment, I didn't feel a surge of panic. What did I know about being a guardian? I'd never looked after a child while I was alive, yet here I was, ready to protect this tiny being for the rest of her natural life — however long that might be. Yet I found an odd acceptance of my new duty — perhaps because I didn't have anything else. My own life had ended. Coming out of my reverie, I realized the being was still beside me. I felt it watch with me as the little girl was wrapped in a blanket and given to her smiling mother. Strangely, there seemed to be a sense of sadness emanating from the being's presence, something barely tangible but at the same time undeniably present. It was odd given its earlier detachment. ‘Is it hard?' I asked as the mother cuddled her child for the first time. ‘Is it hard to be a guardian?' ‘Harder than anything you've ever done,' the being replied. ‘No matter how long she lives, it is always hard. But it must be done.' The being's voice changed again, swelling suddenly with emotion. ‘You will come to care very much for that child. No one will ever know her in the way that you will, because you will always be with her.' I was almost sure I felt the being sigh inwardly. ‘Always, until the end of her life. Then you will show her what to do. as I have shown you.' It was only then that I realized who the being was, why I had instinctively known its voice. Elated, I felt my mind reel with a thousand questions. But it was too late. As soon as the revelation had came, the being had gone. For a moment I felt a crushing sadness that I would never know him or her — someone who'd been there for me through every second of my life. But there wasn't time to dwell. Looking at the yawning baby a few feet away from me, I felt the first stirrings of affection. It had been a long time since I'd felt such a clear sense of purpose. Inwardly, I promised I would do for her what the being, the presence who'd just left, had done for me.

Essay about Copmaring Shakespeares Sonnets 116 and 147

Copmaring Shakespeares Sonnets 116 and 147 Light/Dark. Comfort/Despair. Love/Hate. These three pairs of words manage to sum up William Shakespeares Sonnet 116 and Sonnet 147, while also demonstrating the duality of Shakespeares heart. Sonnet 116 reveals to a careful reader the aspects of Shakespeares concept of what ideal love is. However, Sonnet 147 shows the danger of believing in this ideal form of love. These two sonnets perfectly complement and clarify each other while also giving the reader insight into William Shakespeares life. To understand these two sonnets completely, one must first have a little background information concerning the sequence of the Sonnets and William Shakespeares life.†¦show more content†¦Each poem reflects the emotions that Shakespeare experiences with the duality of his love. Although each of these poems only show one half of this duality, Sonnet 144 expresses both while giving a further basis for the understanding of Sonnet 116 and Sonnet 147. Sonnet 144 opens with the line T wo loves I have of comfort and despair, (1). When used as a foundation, this opening line reveals that the reader can expect one of the two sonnets to deal with the comfort of love while the other deals with the despair of love. Shakespeare goes on to say, The better angel is a man right fair, / The worser spirit a woman, colored ill. (144.3-4) which shows that he considers his young friend to be the comfort aspect of love and his dark woman to be the despair aspect of love. Shakespeare goes on to say that the dark woman tempted his young friend from his side. This shows that an affair has occurred between the young man and the dark woman. Taking this poem as a basis, the reader can better understand how Sonnet 116 deals with the comfort of love and how Sonnet 147 deals with the despair of love. Sonnet 116 can be viewed by the reader in two different ways. It can be seen as a soliloquy by the author written to his young friend about their friendship or it can be seen as a lett er written to the young friend about Shakespeares view of what ideal love is. In either case, it was written after the affair between