Iqbal’s Theory of Knowledge Essay

Iqbal cannot be classed under any of the three schools of philosophical thought: the empiricist, the rationalist or the intuitionist. In his theory of knowledge, sense perception, reason and intuition, all are combined in an organic whole. He knew full well that light from one direction alone could not illumine the whole of reality in all its manifestations. The ontological problem needs to be approached from all angles, scientific and religious, in order to secure some articulate, luminous and well-established grounds. It is in the light of this view that he advances his theory of knowledge, which promises both direct evidence and indirect experience of God or Reality—the former by intuition or immediate experience and the latter by reflective thought. Rationalism, though not admired, is not wholly condemned and discarded by him. On the contrary, according to him, if rationalism is not divorced from concrete reality, it represents truth. This is visible from his own attitude and is also betrayed by his admiration for prophets and mystics and non-mystic rationalists, whose quest and yearning for a coherent system of ideas resting on a rational foundation and rendering religion more secure and fruitful is well-known[1]. He admits and justifies the metaphysical methods. In his words, â€Å"Now since the transformation and guidance of man’s inner and outer life is the essential aim of religion, it is obvious that the religious truths which it embodies must not remain unsettled. No one would hazard action on the basis of doubtful principles of conduct. Indeed, in view of its function, religion stands in greater need of rational foundation of its ultimate principles than even the dogmas of science. Science may even ignore a rational metaphysics; indeed it has ignored it so far. Religion can hardly afford to ignore the search for a reconciliation of the opposition of experience and justification of the environment in which humanity finds itself. â€Å"[2] But rationalism, as preached by Iqbal, is not based upon logical categories or mere abstract representations. Born of and nursed in the realism of purely abstract ideas it is not divorced from concrete, reality. It has a definite function to perform which should not, however, be over-emphasised to the detriment of other knowledge-yielding elements—at the expense of sense experience and other sources of knowledge. Thus, while Iqbal embraces rationalism, he is not prepared to justify it at the cost of sense experience. Abstract thinking apart from the latter is of no consequence and even dangerous. He criticises Socrates, Plato, Mu’tazilites and other thinkers for avoiding visible reality as unreliable and misleading. Socrates restricts the field of inquiry to the human problems particularly to morality. â€Å"Trees†, he says, â€Å"can teach me nothing. † Even within the human field he believes knowledge is possible only through concepts. [3] Only reason could give true and ultimate know-ledge; sensation gives only imagination or at the most belief. Plato also accuses sense-perception as capable of giving mere opinion and not real knowledge. He rests all knowledge upon pure reason and weaves the whole fabric of Supreme and Ultimate Reality out of ideas, taken as Eternal and Really Real. This attitude towards sense-perception is not without a parallel in the subsequent thought. Ibn Rushd and Al-Ghazali, the former while defending and the latter while attacking Greek Philosophy, have troddden the same path as far as the avoidance of empirical reality is concerned. Iqbal attacks Ibn Rushd as well as Al-Ghazali. He contends that Ibn Rushd, through his doctrine of Immortality of the Active Intellect, takes a view opposed to what the Qur’an has to say about the value and destiny of the human ego, and thus obscures man’s vision of himself, his God and his world. Similarly, Al-Ghazali’s philosophical scepticism is held by him as an unsafe basis for religion; it is also not wholly justified by the spirit of the Qur’an[4]. All this shows that Iqbal is in favour of taking full congnizance of the visible and concrete reality. He does not encourage man’s contemplative spirit to the extent that it may lead to his withdrawal from the world of matter, which. with its tempora. flux and shifting phenomena, is organically related to Ultimate Reality. Hence, for the purposes of knowledge, it is entirely inconceivable to turn away from the material world and to withdraw into a purely contemplative circuit. There is no possibility of complete separation or independence of thought from concrete experience. On the contrary, one should take his start from here because it is the mental comprehension of the concrete that makes it possible for the intellect of man to pass beyond the concrete. [5] He invites us to take account of and to be fully awake to the material phenomena with all their passing and changing scenes and sights—heaven and earth, sun and stars, clouds and mountains, deserts and oceans. They are the signs of the Ultimate Reality and it is the duty of- one to reflect on these signs and not to pass by them as if one is like the deaf and the blind, for one who does not see these signs in this life will remain blind to the realities of the life to come. [7] They are the manifestations of Divine Effulgence and reflective observation into their ultimate nature reveals the secret of Divine Reality[8]. As a matter of fact, Iqbal takes an eclectic view of the whole question. He preaches neither reason nor sense-perception exclusively. Sensation being a chaotic jumble, upholds Iqbal, cannot lead to knowledge. It is reason that imparts harmony, organisation and coherence to this chaotic jumble and moulds it into a knowledge-yielding pattern. He pleads for reflective observation and scientific experiment. He takes full advantage of modern empirical science, though he never stops short at the visible aspect of Reality as the last word in the realm of existence. The sensible Reality is only a symbol of the Ultimate Reality, and the empirical attitude would bring us into contact with it. Qur’an also takes both the conceptual and non-conceptual attitude towards existence. It recognizes the rationalistic attitude as the cause of the superiority of man over angels, and goes on to say that man has the ability to name things which endows him with the power of capturing them intellectually and thereby rising in the level of existence. But concepts here are not abstract logical entities. They are based on facts of sensation and are indissolubly united with the sensible and observable aspect of Reality. In other words, the knowledge of things is described by Qur’an as the knowledge of names. [9] Again, Qur’an repeatedly invites man to take acount of the physical phenomena. As lqbal puts it, the Qur’an â€Å"sees in the humble be a recipient of Divine Inspiration and constantly calls upon the reader to observe the perpetual change of the winds. the alternation of day and night, the clouds, the starry heavens, and the planets swimming through infinite space†[10]. Iqbal fully agrees with the non-classical attitude of Qur’an and develops his own theory in consonance with it. Qur’an has a place for both metaphysics and empirical sciences. And it is through metaphysical search-light that Iqbal examines scientific researches and develops his own theory. But Iqbal is fully alive to the limitations and short comings of knowledge gained through the normal channels. Firstly, scientific investigation and analytic thought have inherent limitations which are unavoidable. Scientific analysis is never complete and exhaustive in its nature. Reality is an organic whole. Its parts are united by vital internal connections. This underlying relationship confers a wholeness in the diversities and pluralities. Analysis would select a part of reality which, when taken apart, would become lifeless, shorn of the qualities it has by virtue of its integral position within a whole. It is rendered meaningless apart from its relations, as a part separated from its pattern, a single dot or line taken out from the whole picture. Besides, analysis because of the immense complexity of its object can never attain ideal completeness. The ideal analysis involves the description of all the constitutive elements of a subject. It fails if any single element escapes notice or the units reached in the process are not ultimate. However, such an ideal cannot be accomplished, hampered as we are by our limitations. If we go a step further we find that the defect of analysis would also distort synthesis which is based upon it. In synthesis those elements only are combined that are discovered in the process of analysis. Thus the incompleteness of analysis results in the incompleteness of synthesis. It is obvious that an object discovered in this manner is not what it actually is but merely what it is mentally cons-trued. Even if the completeness of analysis is taken for granted, what we cannot afford to overlook is the importance of the vital inner connections underlying the whole reality, which are lost through the analytic procedure. Spaulding, who believes that the whole is nothing but â€Å"the parts and their properties and the relations relating the parts and the possibly specific properties of the whole,†[11] has tried to remedy this defect of analysis. He asserts that the knowledge of the parts when accompanied with the knowledge of their relations could give the knowledge of the whole. This assertion carries some truth in the mechanical realm but is futile in its application to the knowledge of an organic whole. The properties of the whole can be known from the observation of the behaviour of the whole as a whole; analysis does not disclose them. â€Å"‘[12] Iqbal has kept this fact in view and does not over-emphasise the role of the analytic method, though he assigns to it a legitimate place in the practical domain. According to him, empirical sciences give a sectional and fragmentary knowledge of reality which, though trust worthy, verifiable and even useful so far as the prediction and con trol of events of nature go, does not explain Ultimate Reality in its entirety. Glorify as they do in an artificial, selective and sectional process which uses concepts relatively applicable to different levels of experience, they fail to give the complete view of Reality. [13] It is an irony that our analytic thought first puts a veil on the face of Reality[14] and then endeavours to penetrate through it. Its path is zigzag and intricate; its approach and progress are gradual and slow. [15] Yet another difficulty besets the knowledge of ultimate reality. The subjective element, as the constituent element in the sensible Reality, has rendered the really Real unknowable. Kant goes so far as to reduce even space and time to subjective modes or forms of apprehending Reality; they are no more objective realities, empirical concepts or outward intuitions. They are merely the constructions or forms of inner sense, the necessary a -priori representations under-lying all outer intuitions. [16] The manifold of senses when it reaches us, has lost its purity; in order to reach us it has to fulfil the formal conditions and is bound to pass through the coloured glasses of space and time. â€Å"The thing in itself is only the limiting idea. Its function is merely regulative. If there is some actuality corresponding to the idea it falls outside the boundaries of experience and consequently its existence cannot be rationally demonstrated. â€Å"[17] Iqbal also believes that serial time and space are subjective and not objective realities. [18] But he disagrees with Kant in so far as the acquisition of the knowledge of Ultimate Reality is concerned. The Ultimate Reality lies outside the normal level of experience, inaccessible to sense-perception and pure reason. But the normal level is not the only knowledge-yielding level. [19] Though Iqbal is convinced that serial time and space ate subjective, he departs from the view that they are the final and inflexible mental forms determining and limiting all knowledge. He takes the view that our intuitive experience is not determined and systematised by space and time. When we dive within our own self and pass from sense-perception to intuition of the self, we perceive Reality, not as a concept or intellectual onstruction, not as a solid block or substratum underlying or holding together all experience, but as a dynamic and creative flow living in pure duration in which time is divested of spatiality and appears in its organic wholeness. However, it is no less true that this stage is attainable only through profound meditation, when the appreciative self gets the upper hand and all its potentialities are unfolded. It is now that the psychological experience expands into the intuition of Ultimate Rea lity—God. It discloses Ultimate Reality as a flux, a dynamic and creative flow that involves a progressive synthesis of various stages, in which life, thought and purpose all interpenetrate to form an organic whole. [20] Iqbal identifies intuition or immediate experience with love. Intuition or love would unfold to him new spheres of illumination, wherein unroll vistas of Reality comprehending Divine Presence itself. In contrast, the knowledge yielded by intellect is sectional, piece-meat and fragmentary because it is involved in the labyrinth of space and time. The knowledge through intuition is not imparted partially and byinnuendo. It is grounded in the deeper and higher self of man. It is incorporeal and eternal and leads directly to the incorporeal and the eternal. [21] Knowledge through love or intuition means knowledge through the heart, wherein we have change but no succession, pure duration but no serial time. [22] It comes with a surer step, has a higher and more profound air of authority about it and is born out of direct and immediate luminousness. But it should not be construed that intuition is antagonistic to analytic thought or intellect. Love and intellect both aim at the knowledge of reality and differ only in the courses they adopt. The intellect grasps and views certain parts of reality as abstracted from the whole; it gives only the temporal aspect of reality. Intuition reveals the reality in its wholeness and fulness. It is the method which takes things as a whole without waiting for analysis. Through a comprehensive grasp it gives the deepest truth. It forms that point of vantage which affords a perspective of the whole domain of Reality. Rather, it is the gateway at which Truth and Reality â€Å"rap and knock and enter our soul. Intuition and intellect together may be visualised as a double-edged sword in man’s hand. With one edge he invades the Ultimate Reality; with file other he invades the Universe. In other words, the ego has two eyes: with one eye he sees and approaches the inner and invisible Reality, with the other, the visible Reality. If the ego sees with one eye, it commits a great sin; if i t uses both eyes it reaches its destination. [23] Neither of them constitutes the exhaustive method or the only road to truth. Both should be employed and potentiated in the pursuit of exhaustive knowledge. They have a common source and are complementary to each other. Intuition is only a higher developmental state of intellect, and in order to view Reality as a whole it is necessary that we supplement intuition with intellect. [24] Intellect, when it is fused with love, becomes, as it were, illuminated by Divine Light; similarly, love when buttressed by intellect becomes more powerful and potent. [25] Knowledge based entirely upon reason and intellect, the intricate labyrinth of abstract reasoning, can lead to that articulation of beliefs which constitutes proof and demonstrated knowledge. But unless intellect is supplemented with intuition, this knowledge would become narrow, partial and lifeless and would lead to stagnation and pedantry. Intuition is its life and spirit; it is its â€Å"ruh ul-qudus† without which it would be reduced to a mere magic show, too impotent and crippled to lead us on to fruitful results. [26] Intellect, if not guided by love, becomes devilish or satanic—an evil force. It generates darkness and leads the world to blind power, chaos and destruction. Unanimated by love it is dead and lifeless, and its arrow, unguided as it is, flies without aim. 27] Let it be quickened and guided by intuition, love, yearning, and it shall yield knowledge par excellence—good, rounded and indispensable knowledge—knowledge which is power, encompassing heaven and deriving light from the stars, which contains the description of the whole existence and to which is related the destiny of the whole of existence. Intellect infused with intu ition gives celestial and divine knowledge. [28] Intuition or love is thus the very law of life and regulative power. It expands and enriches personality, and confers vision. At the same time, it is corrective of intellect and abstract thought, of science and common sense. If the above analysis is correct, the unqualified dismissal of the role of intuition or love in the achievement of knowledge as unscientific by the apostles of reason would appear to be highly unreasonable. Though intuition is a mode of dealing with Reality in which sense-perception has no part to play, yet it gives knowledge, which is as concrete as that yielded by any other experience. [29] Intuition has its peculiar characteristics which differentiate it from intellect and sense-perception. They can be enumerated as follows: 1. It gives the direct and immediate experience of Aboslute Reality or God. â€Å"God is not a mathematical entity or a system of concepts mutually related to one another and having no reference to experience. [30] Intuition gives the experience of God as sense-experience gives the experience of perceptible reality. And as regions of normal experience are subject to interpretation of sense-data for our knowledge of the external world, so the region of mystic experience is subject to interpretation for our knowledge of God. [31] 2. Mystic experience is characterised with un-analysable wholeness.  It gives reality as an indivisible organic unity, not as broken segments with many missing links. The reason is that it does not entangle itself in a sectional treatment of reality, which would allow only a selective study of certain parts of its visible aspects. This modus operandi is the de-light of rational consciousness, which specialises in analysis and synthesis as dictated by the practical needs of adaptation to our environment. [32] As for example, out of the innumerable sense-data in a room, our rational consciousness selects only that which on synthesis would yield us the single experience of a table. 33]In mystic experience which includes the cognitive element in its minimum degree, there is no possibility of such analysis. It is unique in so far as it ranges beyond these frontiers and brings us into contact with the total passage of reality, in which all the diverse stimuli run into one another forming a single un-analysable unity, and in which the ordinary distinctness of subject and object does not exist. [34]But we should not run away with the idea that mystic experience is some â€Å"mysterious faculty†[35] having no continuity with ordinary consciousness, as maintained by William James. 3. God or Ultimate and Perfect Reality is both immanent and transcendent. He not only permeates and encompasses the universe but also His domain rolls beyond it. He is the unique Other Self that transcends and encompasses the private personality of the finite individual Self. Mystic experience brings the mystic into direct communion with God, â€Å"momentarily suppressing†[36] his own individuality. He is for the time being submerged in Supreme Reality and loses consciousness of himself as a distinct and private personality. But he emerges from his experience all the richer for in this brief moment of intimate association with God he has perceived Him as an Independent Other Self and as a Concrete Individual. It is, therefore, erroneous to presume that the mystic state is â€Å"a mere retirement into the mists of pure subjectivity. â€Å"[37] Far from being so the contents of this experience are as objective as the knowledge yielded by an ordinary social experience. This may sound strange because we tend to believe that all objective experience must necessarily stem from sense-perception. But it is an extremely fallacious view. For, if it were true, we could never be sure of the reality of our social experience in so far as we know others as conscious beings. Granted that the knowledge of visible reality is based on sense-perception. granted also that the knowledge of our own inner and outer self is based on inner reflection and sense-perception, but when it comes to the knowledge of other conscious beings as such we are undergoing immediate experience—we are inferring the existence of a similar consciousness in them on the analogy of our own emotional states, which are exhibited by the two of us by similar physical movements. We do not tarry to work out or belabour the analogy in our daily lives; but the knowledge that the individual before us is a conscious being floods our mind as an immediate experience, which is further supplemented by his response to our signals a fact which gives completeness to our fragmentary meanings. We never entertain any doubt about the validity of this knowledge because of its inferential quality. In the ultimate analysis the mystic and the social experience are parallel to each other; and they- therefore belong to the same category. 4. The mystic experience is direct and immediate and hence does not lend itself to communication as such. it is feeling rather than thought, but like all other feelings it has a thought element which gives it direction and shapes it into an idea. it has two aspects: non-temporal and temporal. The non-temporal aspect is feeling, whereas the temporal aspect is idea. The non-temporal aspect is also not without a sense of direction. Feeling is outward-pushing as idea is outward-reporting.  Feeling is ever directed towards something that is feeling, some objective which transforms its characteristic instability into stability. It gives the direct vision of reality, But mystic experience, untouched as it is by discursive intellect, would not lend itself to transmission in logical forms. Nevertheless it seeks expression in thought and can be conveyed as interpreted by the prophet or the mystic who has experienced it. [39] 5. The mystic eperience reveals Reality as an eternal whole unbounded by past and future, as a single eternal now. nd establishes the unreality of the serial character of space and establishes the unreality of the serial character of space and time. But this state does not abide. It gives the vision of reality and soon fades away leaving a sense of authority behind it. [40] â€Å"Both the mystic and prophet return to the normal levels of experience; but with this difference that the return of the prophet may be fraught with infinite meaning for mankind. â€Å"[41] The path to intuition, according to Iqbal, lies through religion. The intuition of the self as a psychological experience is approach-able to all even at the normal level. But the higher intuition or the intuition of God is achieved gradually through a definite course only as the religious consciousness expands in intensity and richness. It consists of three stages, faith, thought and discovery. The first is the period when the individual, through his adherence to the unconditional command, cultivates self-discipline. Here we have the undemurring surrender to Divine Law without the interference of reason or logical demonstration. It enables man to find his niche in the set-up of political and social life. But so far as the evolution of man’s inner self is concerned it is of no consequence. This stage leads to the next where reason and rational understanding manifest themselves as the source and ground of the authority of discipline, thus basing religion on metaphysics or philosophy. This is followed by the third and highest stage where philosophy gives place to psychology and the individual develops a yearning to attain direct contact with Divine Reality. It is here that religion becomes a matter of assimilation of life and power; and the individual achieves a free personality, not by releasing himself from the fetters of the law, but by discovering the ultimate source of the law within the depths of his own consciousness†. [42] The Book is not imposed as something external but is revealed to a prophet. It is the period of discovery or intuition. â€Å"The climax of religious life, however, is the discovery of the ego as an individual deeper than his conceptually describable habitual self-hood. It is in contact with the Most Real that the ego discovers its uniqueness, its metaphysical status and the possibility of improvement in that status. Strictly speaking, the experience which leads to this discovery is not a conceptually manageable intellectual fact: it is a vital fact, an attitude consequent on an inner biological transformation which cannot be captured in the net of logical categories. It can embody itself only in a world-making or world-shaking act; and in this form alone the content of this timeless experience can diffuse itself in the time-movement, and make itself effectively visible to the eye of history. It seems that the method of dealing with Reality by means of concepts is not at all a serious way of dealing with it. Science does not care whether its electron is a real entity or not. It may be a mere symbol, a mere convention. Religion, which is essentially a mode of actual living, is the only serious way of handling Reality. â€Å"[43] Science deals with concepts, factual reality or the â€Å"causality-bound aspect of nature†, but the physical, sensible and external causality-bound aspect of nature does not exhaust the realm of Reality. The other aspect of reality is not less important than the visible one. It invades consciousness from another direction. untouched by rational thought dealing with the optically present universe. This broad path can be opened through religion only, because religion concerns itself with deed, which is the outcome of the constant attitude of man’s whole personality or structure to reality. The deed, â€Å"i. e. the control of man’s physiological and psychological processes†, is dynamically related to reality and prepares the finite self for immediate association with Infinite Ego. [44] Hence, religion, as lqbal would have it, is not a mere collection of dogmas or theological formulae: â€Å"Conservatism is as bad in religion as in any other department of human activity. It destroys the ego’s creative freedom and closes up the paths of fresh spiritual enterprise. â€Å"[45]Religion in its highest manifestation does not imply the life-denying and fact-avoiding attitude. It does not work as an external imposition on the free and spontaneous expression of human personality. On the contrary, it is the open sesame to fresh and mere fruitful directions to communicate with the Ultimately Real. It awakens and actualizes the level lying close to the normal level, directing one’s vision to the inner side of the self. It regenerates the inner powers and possibilities of the human self. It expands and enriches the fields of human thought and emotion. It unlocks fresh spiritual sources. During this period man gets the power to overcome his intellectual reconstruction and to penetrate the crust of causal sequence and spatio-temporal manifold. He comes into contact with the everlasting and eternal source of life and power. Here we have a picture of Iqbal’s theory of knowledge in which he endeavours to give us a clue to the Ultimate Reality. Whether the perfect knowledge of the actual and The Ultimate Reality, of the final nature and essence of things is possible is a very subtle question. Iqbal’s answer to it is an unhesitating, bold and optimistic affirmation. Reality can be known, grasped and comprehended not only in its partial and fragmentary aspect but also in its completeness. The great merit and virtue of his theory lies in the fact that he does not adopt and exalt any one method at the cost of the others.

Early Theory Example

Early Theory Example Early Theory – Term Paper Example Emotion theory I think the theory of James–Lange theory is probably the best known of all theories of emotion, if for no other reason than that it has generated a controversy that has spread from the 19th to the 21st century. Perhaps because of this it has also acted heuristically and stimulated other theories and much research (Cannon 106). He characterized, rightly, the everyday way of theorizing about these emotions as being:we mentally perceive somethingThis produces a mental affect emotionThis produces some bodily expression. James argued that the bodily changes follow directly the perception of the existing fact, and that our feeling of the same changes as they occur IS the emotion. For instance, in terms of the everyday theory, rather than face some public performance to which we are unused at this point we become anxious and then have butterflies in the stomach, tremble, stutter and so on. In James’s terms we face the public performance, have butterflies, trembl e, stutter, and as a result feel anxious (Cannon 109). James was making a clear volte-face on previous thought, the guts of his theory depending on the view that the visceral discharges associated with some external situation actually lead to the emotion as we know and experience it. Support for this theory was based largely on introspection. The argument can be reduced to a few main points. James asserted that any sensation has extremely complex physiological manifestations and that these are all felt, some obviously, some more obscurely. We imagine some strong emotion and then try to push from consciousness all feelings of the bodily symptoms associated with it (Cannon 115). If we do this successfully, then in James’s terms there will be nothing left; the emotion will be gone. He cited many examples of how everyday situations lead to these complex, strong bodily feelings (seeing a child peering over the edge of a cliff, for example) and argued that his case is supported by the idea of how easily we can classify both normal and abnormal behavior according to bodily symptoms. In conclusion, this theory argues that afferent feedback from disturbed organs produces the feeling aspect of emotion. Any cortical activity that comes from this feedback is the emotion itself. It should be remembered that James not only emphasized the role of the viscera in emotion but also gave a similar role to the voluntary muscles. This laid the groundwork for a search for bodily patterns in emotion and for theories that stress the significance of facial expression in emotion.Work CitedCannon, Walter. "The James-Lange Theory of Emotions: A Critical Examination and an Alternative Theory". The American Journal of Psychology 1997 (39): 106–124.

Cheat on Homework - What Are the Benefits of Cheating

Cheat on Homework - What Are the Benefits of Cheating Many people think cheating at school is a serious problem and only underachieving students resort to it. Those who do homework cheats are believed to have no future prospects since they acquire hardly any education because of such an approach. It is far from being true. In this post, we will talk about top 5 misconceptions about those who know how to cheat on homework. Read to know more about the questions that bother you. Why Do Students Cheat? If you are wondering why many people resort to cheating on homework, remember one of the reasons is their overloading with a large number of home assignments. Modern school children suffer from a huge load at school. Many pupils/students get tired; they can hardly do their home assignments. In some cases, this leads to the fact children ignore the tasks of the teacher or perform them partially. Person obtains low grades, starts to lag behind the program, and pays no mind on these assignments anymore. This is where cheating homework comes from. The tendency explains why many students learn how to cheat on homework. Common Beliefs on How to Cheat on Homework School children do not have a clear idea of what or how they study; they move away from the learning process and focus on getting a high grade. In order to keep the material in memory exactly before the test, students are preparing to the control and soon forget most of the learned. This negates the main task and importance of the control works. If you think cheating makes the situation worse, you are mistaken. When preparing homework cheats, a person exercises his creative skills and works with the material. This greatly contributes to the learning process. The main arguments against cheating at school are that it is unethical, cultivates bad habits, and improperly forms self-esteem through undeserved rewards. Such statements are far from the truth because all of them are out of context. ORDER PROFESSIONAL ASSISTANCE It is not only a trick to which people resort; this is something students should do. By cheating homework, students learn how to behave in the unexpected situations, under conditions of stress and frustration. They will need this skill in the future adult life. School repression against this approach is a fundamentally wrong way. It should be recognized as necessary and quite logical behavior in an organization where the rights are infringed. Penalties are one of the variations of the authoritarian regime. In a healthy society, people shame and ridicule those who force children to adapt to the environment where they are forced to find such tricks. Benefits of Cheating at School Cheating homework is one of the important skills that a pupil develops in an elementary school. It's easy for an adult, but very difficult for a child. Pupils should focus on writing letters, but at the same time, they should remember the whole word. In order to write down the text without errors, you need to be very attentive; be able not to be distracted; be focused on what you are doing; don’t rush, read, and memorize every word by letter; have a good enough memory, because the word must be remembered visually or by ear. It contributes to the development of the above skills. On the top of that, a pupil learns to differentiate and remember the most important information in a classroom. Such an approach develops good memory in a child and makes him search alternative ways of learning. Why Can Homework be considered Useless Harmful? Teachers strongly believe home assignments help students learn material and should be performed every day, without any neglects. Insight not always works. Home assignments have proven to be useless and even harmless in some cases. The American teacher Brandy Young decided to cancel home tasks for her class. This approach has been effective and comes up to expectations. But let’s discuss why homework can be harmful. Point #1 - Possible Damage to Health Many parents would agree with the statement since the constantly growing academic burden and stress are hitting children's health. Due to the high load, children sleep less. They sit up over the math textbooks late and worry about the grades; eventually, they have problems with the sleep. Myopia, gastritis, chronic fatigue, and posture disorders – it is not the full list of health problems modern students suffer from due to the overload at school. So, it is better to refuse from  home assignments and do something more useful, right? Affirmative answer will be a good solution. Point #2 - Time Consuming â€Å"Children are today busier than ever,† says Peter Gray, a professor at the Boston College. They spend excessive amount of time at school; they run to the tutors. On the way back, they attend another extra class/ classes; the schedule is tightly regulated; every hour is taken into account. Psychologist Harris Cooper conducted research that proved that tasks at home were not very effective. The student doesn’t have the required capacity to remember the information from all articles because he has already spent his intellectual/ physical resources on other activities. So what’s the sense of homework? Point #3 -   Does Not Affect Academic Performance Alfie Cohn, one of the main critics of modern education, wrote the book Myths about home assignments, where he said there is no connection between the number of home tasks and the achievements in studies. In high school, the relation between the two is weak. It almost disappears if more accurate measurement methods are used in the study; what’s the sense to require it? Point #4  - Can Spoil Relationships with Parents Many parents help their children to do home assignments. Although it sounds to be an effective practice that bonds family, it isn’t so. The school program has changed; the knowledge of parents has become obsolete. They cannot share it. Many parents themselves are not aware of simple examples from the school curriculum and try to carry out an academic assignment from the point of view of an adult. Children do not know how to handle it. Parents are not teachers. They do not know how to explain the material, to serve it correctly, and to check it. Working home assignments is a constant conflict. Children do not want to do it; parents do not know how to motivate, joint activities, and lead to a dead end. It results in quarrels. Cheating as a Solution Of course, it is hard to treat cheating a smart solution in the cases; there should be a balance. No correct answers can be here. It is sometimes true that a student simply has no time and strength to accomplish the home assignments assigned to him. This is where notes can solve the problem. Apart from saving precious time, it develops creative thinking, memory, and the ability to work/ think/ analyze under conditions of stress. What is more, cheating doesn’t mean that a student acquires no knowledge. This trick itself involves a close work with the studied material. Approach helps to find a balance between studying, having fun, and developing necessary skills. Searching a way to obtain professional assistance with home assignments, you can place an order on our website and receive plagiarism-free help via email.

Selling Your Novel Without an Agent

Selling Your Novel Without an Agent Many authors mistakenly believe you must have a literary agent to sell your novel to a publisher – especially one of the big New York publishers. While it’s true that the right agent can help you find a publisher and negotiate a contract, it’s also possible to have a flourishing career without an agent. If you’re interested in selling your novel without an agent, here are some tips and guidelines to help you: 1.  Ã‚     Research Your Market – While many people rely on their agent to match them up with the right publisher, my experience has been that I knew as much about my chosen market as most of the agents I talked to. You, too, can become an expert in your genre. Read editor and agent blogs. Visit publisher websites. Follow publishers and agents on Twitter. Read publications devoted to your genre. Read the dedications and acknowledgments in your favorite books in your genre and note the names of editors – these are the pros you want to work with. 2.  Ã‚     Perfect Your Pitch – Your manuscript or proposal is a product you’re trying to sell to a publisher, so polish your one-to-two sentence pitch. You’ll use this pitch in query letters and as an â€Å"elevator pitch† when you meet editors at conferences. Your pitch should tell what your book is about, but it should also â€Å"sell† the project, making it sound intriguing and marketable. For instance, my pitch for my November release, The View From Here, was â€Å"Northern Exposure in the Rocky Mountains.† This immediately conjured up the idea of a small, rugged town filled with quirky characters. 3.  Ã‚     Know Publisher Policies – Though some publishers say they’ll take only agented manuscripts, plenty of publishers are still open to unagented submissions. Smaller presses such as Bell Bridge Books are open to unagented authors, as are most digital publishers and many larger publishers, including Kensington Books,   St. Martin’s Press, Berkley Books, Harlequin Books and many others. Read the publisher’s guidelines on their web sites and in market guides, but go a step further. Make a phone call and ask if they’ll accept a query from an unagented author. The worst that can happen is they’ll say no. And many will say yes. 4.  Ã‚     Attend Conferences – Even publishers with policies against unagented material will   send editors to conferences to take pitches. If you’re targeting a particular publisher and an editor you’d like to work with is attending, the price of the conference fee could be a good investment in your career. Pitch your project to the editor and they may request you send them the manuscript. I sold The View From Here to Kensington 5.  Ã‚     Enter Contests – Contests are another way to get your work in front of editors even if you don’t have an agent. Most contests will list the names of final judges. Select contests with judges who are editors you want to work with. (You’ll know this because you’ve been doing   your research – see #1). 6.  Ã‚     Find a Literary Attorney – Once you’ve successfully sold your novel, you’ll need to hire a literary attorney to review the contract for you. Be sure you get a literary attorney, and not just any lawyer. You want someone familiar with the contract terms used in publishing. You can find a literary attorney through a Google search or from referrals from writer’s organizations. Expect to pay several hundred dollars for the contract review, but it’s a one-time fee and well worth the money.

Sports development and the medias Assignment Example | Topics and Well Written Essays - 2000 words

Sports development and the medias - Assignment Example ce that teachers, facility managers, youth workers, policy developers, coaches, society outreach personnel, health specialists and several others are all said to be involved with sports development. On the other hand, in this professional matrix there is an assorted economy present which entails paid professionals, academics, volunteers, policy developers and practitioners. In the good times, the policy of sports and financial support have been endorsed and encouraged vigorously and in the awful days these aspects have jointly been protected against economising. In-spite of all these, substantial concern prevails among various actors as well as institutions in relation to sports development. The rise of the disagreement and discord crops-up from the challenging discourses, applications and policies. A record in regard to the political nervousness was found from considerable academic investigation among the supporters of privileged progress of sports and the broader group participatio n. Such tensions are evident in the sports history of UK and also in other countries as well (Hylton & Bramham, 2007). Sports development has been stated to be a process with the help of which attention and want to be a part of sport might be instilled in such individuals who are still presently unresponsive to the idea. Media has been known to contribute greatly towards the development of sports. It has been also said that with the help of this process, chances could be provided to those individuals who are presently not a part. It has been defined as the process with the help of which the individuals who are presently a part of the activity or the process might be facilitated to continue doing it with consequential frequency and increased contentment. This would allow the participants at every stage to attain their entire potential. Sports development is the idea of making sure that the ways and arrangements are in their respective positions so as to facilitate individuals to gain

Aspects of contracts and negligence Assignment Example | Topics and Well Written Essays - 1000 words

Aspects of contracts and negligence - Assignment Example If it is accepted then a contract is made. In Gibson v Manchester City Council - CA [1978] 1 WLR 520, Manchester City council was being managed by Conservative Party which worked with a policy of selling city council’s premises. Gibson made an application for information of his house and terms of mortgage on the council’s form (McKendrick, 2005; p. 47). The council replied by stating that it was prepared to sell the house at a purchase price of  £2,725 less 20% =  £2,180 which was not to be taken as an offer. Gibson filed in the application form with the exception of the purchase price and took it back to the council. The labor party took over and stopped all the sales where Gibson was informed that he could not complete the contract. Gibson sued the council on claims that the contract was already executable. It was ruled by the House of Lords there existed no contract because the parties had not come to a material agreement of the contract. For a valid contract to be executed, the offer must be accepted by the other party. The acceptance must be conveyed to the offeree, the agreement must be assured and the terms of accepting the offer must be precisely the same to the terms contained in the offer. In Entorres v Miles Far East [1955] 2 QB 327  the plaintiff delivered a telex message from England promising to buy 100 tons of Cathodes from Miles Far East in Holland. A telex message was sent back to the petitioner from Holland to England accepting the terms of the offer (McKendrick, 2005; p. 51). The issue was for the court to determine the point at which the contract was executable. In case the acceptance was valid from the time the telex message was delivered the contract was created in Holland hence Dutch law would come into force. In case the telex message of acceptance took place upon the receipt in England the agreement would be presided over by English law. It was held that; to amount to a valid acceptance the acceptance was required to be

Technical Instruction Assignment Example | Topics and Well Written Essays - 500 words

Technical Instruction - Assignment Example This essay revolves around task analysis for a 4th generation iPod Touch from Apple Inc. Hierarchical analysis entails decomposing a complex task into subtasks that are easy to understand. In case of operating an iPod, Hierarchical analysis provides detailed description of all steps starting from switching the device on to playing a tune and adjusting audio volume. On the contrary, cognitive analysis provides informative knowledge on optimizing functionality of a product. At this juncture, iPod task analysis can be broken down into subtasks as in the layout below. After acquiring a new iPod, charging is necessary to ensure battery durability. A green light code on the top right corner indicates the device’s battery status. Presence of 3 or more green light codes signifies a strong battery status while less than 2 codes indicates a low battery. Charge an iPod Touch through the following steps; Configuration of a device is necessary in order to enhance its security and enhance its functionality. Failure to configure an iPod Touch from Apple will restrict the device’s ability to accept and install certain applications from iTunes Store. Configuration of a new device is achieved through the following steps; Modification of contents falls into two broad categories; adding applications and removing applications. Apart from these two tasks, users can engage in other minor modifications like customizing background theme, hiding applications and customizing the lock screen