Free Essays on Home

Home : (hã'm) n. 1. a. A spot where one lives: living arrangement. b. A loft or house. 2. A family unit. 3. A position of starting point. 4. A territory, starting at a creature or plant. 5. the objective in a game as in baseball. 6. An organization for the individuals who need assistance or care syns: Abode, Digs, Dwelling, Habitation, House, Lodgings, Pad, Place,- adv. 1. At or toward home. 2. At the focal point of an objective. 3. To the heart or focus.- v. homed, hom-ing. 1. To get back. 2. To be guided to an objective electronically. To numerous the above definition is the thing that they accept is â€Å"home† in any case, to me â€Å"home† is my family. I was never special with having the option to live in one region sufficiently long to call it home. I don't have companions I have known from kindergarten or individuals who have known me for over 5 years. Rather, I am respected with the life of a military imp. My dad served our nation to keep its residents free and cheerful. In the process I have moved twenty two times in eighteen years. Numerous who believe the above definition to be genuine frequently wonder whether I lament this life. How might somebody lament the open doors this way of life opened to me. I had the option to move everywhere throughout the Morabito 2 world, meet individuals from all unique ethnic starting points, go to meals with heads of states at the white house, and work at Marine Land and The Astor Mansion. Despite the fact that I never had dear companions growing up I had one of the most supporting families on the planet. My family has remained together tossed a wide range of trails, the latest one being the Terrorist Attack on America. A plane flew into my father’s office at the Pennington, and my cousin died when the plane she was flying on collided with one of the World Trade Center towers. In spite of the fact that these assaults on our nation hit home, it likewise bound my family much closer than we were previously. Additionally, it was the help of my family and my history with moving so as often as possible that made the change to school simpler. ... Free Essays on Home Free Essays on Home Home : (hã'm) n. 1. a. A spot where one lives: living arrangement. b. A loft or house. 2. A family. 3. A position of cause. 4. A natural surroundings, starting at a creature or plant. 5. the objective in a game as in baseball. 6. An establishment for the individuals who need assistance or care syns: Abode, Digs, Dwelling, Habitation, House, Lodgings, Pad, Place,- adv. 1. At or toward home. 2. At the focal point of an objective. 3. To the heart or focus.- v. homed, hom-ing. 1. To get back. 2. To be guided to an objective electronically. To numerous the above definition is the thing that they accept is â€Å"home† in any case, to me â€Å"home† is my family. I was never advantaged with having the option to live in one zone sufficiently long to call it home. I don't have companions I have known from kindergarten or individuals who have known me for over 5 years. Rather, I am respected with the life of a military rascal. My dad served our nation to keep its residents free and cheerful. In the process I have moved twenty two times in eighteen years. Numerous who believe the above definition to be genuine regularly wonder whether I lament this life. How might somebody lament the open doors this way of life opened to me. I had the option to move everywhere throughout the Morabito 2 world, meet individuals from all unique ethnic causes, go to suppers with heads of states at the white house, and work at Marine Land and The Astor Mansion. Despite the fact that I never had dear companions growing up I had one of the most supporting families on the planet. My family has remained together tossed a wide range of trails, the latest one being the Terrorist Attack on America. A plane flew into my father’s office at the Pennington, and my cousin died when the plane she was flying on collided with one of the World Trade Center towers. In spite of the fact that these assaults on our nation hit home, it likewise bound my family significantly closer than we were previously. Likewise, it was the help of my family and my history with moving so much of the time that made the progress to school simpler. ...

Professional Roles And Values Essay Example for Free

Proficient Roles And Values Essay Nursing is administered by state sheets of nursing, explicit to the express that the medical caretaker is rehearsing in. These sheets look to characterize the extents of training specific to a particular arrangement of individuals, such enlisted medical caretakers, down to earth attendants, home wellbeing assistants, and so forth. The New Jersey State Board of Nursing directs things like applications, accreditation, charges, and proceeding with training necessities. It is administrative in nature. (NJ Board of Nursing, n.d.) As a work and conveyance nurture, the expert association that improves my training is AWHONN (Association of Women’s Health, Obstetric, and Neonatal medical attendants). Instead of the leading group of nursing which gives guidance to general nursing practices and techniques, AWHONN is explicit to my field. It gives ebb and flow explore, training openings, and clinical assets. (Awhonn.org, n.d.) A significant perspective in conveying nursing care is the nursing code of morals. The American Nurses Association (ANA) directs this code of morals. There are numerous moral ramifications in nursing care in each claim to fame. In obstetrics, one of my greatest moral difficulties is the subject of premature birth. Should a medicinal services supplier reserve the option to decline to participate in any clinical methodology? The nursing code of morals permits human services suppliers to apply scrupulous issue with this circumstance. Upright protest is permitted in circumstances where the â€Å"action would damage some convey held good or moral incentive about good and bad (Odell, Abhyankar, Malcom, Rua, 2014). Another case of how the code of morals impacts my training is the security of the privileges of protection and classification. I am now and again given data from patients during the confirmation procedure that other relatives, even the dad of the infant, may not know. Things, for example, past premature births, explicitly transmitted ailments, and number of sexual accomplices are relevant in my treatment of the patient, yet are frequently not things that they might want imparted to the remainder of the family (Code of Ethics for Nurses, 2015). I trust one of the most significant qualities a medical attendant can have is that of patient promotion. Individuals are for the most part at their most powerless when they are wiped out and will be unable to enough backer for themselves. Another significant characteristics I would bring to an interdisciplinary group of medicinal services suppliers is regard, regard for the patient and their decisions, regard for my partners, however particularly when I can't help contradicting choices made by either. Joint effort is likewise a significant quality as a patient’s care is generally multi-disciplinary. At long last, obligation and responsibility are basic attributes when part of a group. Colleagues should have the option to believe the individuals they are working with. Unavoidably, botches are made and the genuine trial of an expert is the point at which they can claim up and assume liability for their wrongs. Code of Ethics for Nurses, 2015). There is a component in most nursing speculations that impacts my training. Dorothea E. Orem’s self-care hypothesis most resounds with my consideration of the maternity quiet. It includes physical, relational, mental, and social viewpoints. Since a large portion of the work patients I deal with are considered â€Å"well† patients with irrelevant clinical issues, the vast majority of my time is spent instructing and watching †ensuring my patient can think about her kid once she leaves the medical clinic. This incorporates deciding the physical needs, yet in addition social and mental prosperity of mother and father or more distant family individuals engaged with the consideration of the newborn child. Another compelling figure in women’s human services was Margaret Sanger. She established an association called the American Birth Control League, by and by known as Planned Parenthood. Sanger was a pioneer in the development to improve women’s wellbeing through anti-conception medication and family arranging. A questionable move at that point, she dispersed flyers examining conception prevention, monthly cycle, and sexuality. She was additionally instrumental in the establishing of the principal conception prevention facility in the United States. Family arranging and anti-conception medication keep on being critical women’s wellbeing activities (Wikipedia, 2015). Every day, I endeavor to make a sheltered, deferential condition for allâ of my patients. Advantage is characterized as â€Å"the doing of dynamic goodness, benevolence, or noble cause, including all activities planned to profit others†(beneficence, n.d.) while nonmaleficence is characterized as â€Å"the moral rule of doing no harm†(nonmaleficence, n.d.). A model that epitomizes both of these qualities is in an ongoing patient who introduced to the medical clinic for acceptance of work. In the wake of doing an intensive history of earlier pregnancies, I decided the patient had a past cesarean area. This data didn’t consequently bar her from enlistment yet it would direct what acceptance strategy we would utilize. After further research and a solicitation of records from another organization, it was resolved that quiet really had a vertical uterine entry point, which isn't just a contraindication for acceptance yet additionally a contraindication for vaginally conveyance. In any event, we kept away from a crisis cesarean area, which could affect both the mother and infant’s life. As a maternity nurture, advantage is a piece of my day by day schedule, yet finishing on deficient, undocumented data was a moral choice I made to ensure the patient got legitimate consideration. References American Nurses Association, (2015). Relationship of Women’s Health, Obstetrics, and Neonatal Nurses. (n.d.) Retrieved February 2, 2015, from https://www.awhonn.org/awhonn/content.do?name=10_AboutUs/10_AboutUs_landing.htm Value. (n.d.) Miller-Keane Encyclopedia and Dictionary of Medicine, Nursing, and Allied Health, Seventh Edition. (2003). Recovered February 17 2015 from http://clinical dictionary.thefreedictionary.com/value Code of Ethics for Nurses. (2015). Recovered January 28, 2015, from http://www.nursingworld.org/MainMenuCategories/EthicsStandards/CodeofEthicsforNurses/Code-of-Ethics-For-Nurses.html Margaret Sanger. (2015, February 2). In Wikipedia, The Free Encyclopedia. Recovered 05:22, February 17, 2015, from http://en.wikipedia.org/w/index.php?title=Margaret_Sangeroldid=645358719 New Jersey Board of Nursing Laws. (n.d.). Recovered February 1, 2015, from http://www.njconsumeraffairs.gov/nursing/nur_rules.htm nonmaleficence. (n.d.) Miller-Keane Encyclopedia and Dictionary of Medicine, Nursing, and Allied Health, Seventh Edition. (2003). Recovered February 17 2015 from http://clinical dictionary.thefreedictionary.com/nonmaleficence Odell, J., Abhyankar, R., Malcom, A., Rua, A. (2014). Principled complaint in wellbeing callings: A reader’s manual for the moral and social issues. Recovered February 1, 2015, from https://scholarworks.iupui.edu/bitstream/handle/1805/3845/honest complaint short-diagram 20140201.pdf

Bulimia Nervosa

Bulimia nervosa is the dietary issue wherein an individual cleanses and gorges.? (bulimia nervosa resemble) The individual enduring with bulimia nervosa, eat a great deal of nourishment at once and attempt to dispose of nourishment utilizing purgatives, spewing or some of the time over-working out. It’s a condition where the individual ponders his body, shape and weight.? (Bulimia Nervosa) It influences the ability of having ordinary eating model. Bulimia is associated with mental disarranges and melancholy and furthermore shares indications with another significant dietary problem which is known as anorexia nervosa.It is hard to presume that the individual is experiencing Bulimia. This is on the grounds that the individual experiencing bulimia cleanses and regurgitates stealthily. Individuals experiencing bulimia frequently reject their condition and they don't prefer to impart their indications to other people. On the off chance that bulimia nervosa isn't dealt with it might prompt lethal entanglements and nourishing lacks. In spite of the fact that there are a few hypotheses, individuals don't have a lot of information about this and they don't have clear thought on what causes bulimia nervosa.Bulimia is said to have a hereditary part.? (Bulimia treatment). A ladies who has a mother or a sister enduring with bulimia nervosa, has a more serious danger of creating bulimia nervosa. Mental components like rash practices, having low confidence and not ready to control outrage are additionally the elements which may cause bulimia nervosa. A concoction in the pieces of the cerebrum known as serotonin has something to do with bulimia nervosa.The effect of above elements may prompt low degree of serotonin which causes bulimia nervosa. The manifestations and indications of bulimia nervosa incorporate rehashed scenes of eating a lot of nourishments I. e. , Binge eating, loss of authority over eating, fasting, heart consume, blockage, heartburn, dental issues, sh ortcoming, sore throat, ragged looking eyes, unpredictable periods, retching blood, state of mind swings or sadness, swollen organs in face and neck, utilizing the restroom consistently after dinners and so on., The clinical intricacies caused from bulimia incorporate dental pits caused because of affectability of hot and cold nourishment, irritation and growing in the salivary organs because of continued heaving, eroding of tooth lacquer because of incessant presentation to acidic gastric substance, stomach ulcers, electrolyte awkwardness, sporadic heartbeat, self-destructive conduct, decline in moxie and so on , The individuals who are with a family ancestry of substance misuse and mind-set issue, low confidence and white-working class ladies who are for the most part understudies and young people are at high danger of getting bulimia nervosa.Ten percent of the school age ladies are influenced by bulimia in United States. 10% of individuals determined to have this malady are men. 10% of individuals experiencing this ailment may kick the bucket because of heart failure, starvation, self destruction or even with other clinical intricacies. I have an individual involvement in individuals experiencing bulimia nervosa. My closest companion Shan was bulimic since she was youthful. From the outset she began by lost hunger and wild loss of weight. She heard on shows that somebody was utilizing a toothbrush.She used to upchuck utilizing that. She was constantly discouraged and would not like to put on weight once more. The main way she thought was to keep it off by cleansing. She has a gigantic tea and afterward hurls it. She has parcel of breakfast and lunch and afterward she cleanses it out. In the event that she doesn’t upchuck in the wake of eating, she gets terrible acid reflux and wind up being wiped out. She went from 200 pounds down to 120. Each time she does it by disclosing to herself this is the last time she is cleansing. It has become a propensity and now she can’t dispose of it.She is experiencing treatment from the specialist since 2 months and now she is feeling better than anyone might have expected. It is hard to be relieved on the double. Numerous individuals may improve with treatment however some vibe that there are a few issues after the treatment moreover. The point of the treatment is to empower smart dieting, help individuals to be more grounded both intellectually and genuinely, decrease danger of damage brought about by bulimia nervosa. As indicated by the network based investigation, the predominance of bulimia nervosa with an even social class dispersion is 0. 5% to 1%. About 90% of individuals enduring with bulimia nervosa are women.In industrialized nations, the predominance of bulimia nervosa is more noteworthy contrasted with that of the non-industrialized nations. White American ladies have a more prominent predominance of voraciously consuming food while contrasted with African-Asian ladies. A pe ople group based control study analyzed 102 individuals experiencing bulimia nervosa with 204 sound individuals; it found that individuals with bulimia nervosa had higher dangers of state of mind issue, physical and sexual maltreatment, and higher pace of stoutness, parental heftiness, parental shape/weight concern, and early menarche.People experiencing bulimia nervosa, needs part of help from their folks and relatives. Relatives ought to be set up for obstruction, disavowal and even annoyance from the patient. This is a hazardous infection which can even reason passing. Numerous wellbeing projects and treatment offices have been made to battle with this illness. Be that as it may, the serious issue about this ailment is that, this ailment goes unreported or even unnoticed. Accordingly the relatives should be wary about the side effects and indications of the sickness with the goal that they can undoubtedly perceive the issue in loved ones members.Recognition is the chief advance t o assist the individuals with being relieved of this malady. REFERENCES: 1. Matthew Tiemeyer, What Does Bulimia Nervosa Really Look Like? Walk 5, 2009. http://eatingdisorders. about. com/od/whatisbulimianervosa/a/bulimiahub. htm 2. Bulimia Nervosa and pigging out confusion, Medscape Psychiatry and Mental Health eJournal. 1997. http://www. medscape. com/viewarticle/431281_4 3. Bulimia treatment, Signs and indications of dietary issue, 2009 http://www. bulimia-treatment. net/signs. php

Finding the Best Best Term Paper Services

Finding the Best Best Term Paper Services Your very first idea is virtually always very very likely to be too important. You ought to begin by examining the subject of the work and taking somewhere to conduct with. You found the service which supplies the very best essay writing in UK, then you're likely to discover the opportunity to do everything! A business which makes sense and will be sustainable in the future is one which has that crystal clear vision within which all the more compact parts contribute to ensure it is successful. Our services are made to offer writing assistance together with tips useful for making academic paper writing a simpler task for the majority of students. Term paper help might also be obtained from our professional writers to reduce the odds of assignments becoming monotonous, because of the creativity that's added to them. Term papers are incredibly excellent for the students which are at their college level. Dear students, now, you are goin g to have no issue with research papers. The Lost Secret of Best Term Paper Services It is recommended to keep away from companies which do not explicitly state how they are going to use your information after you purchase term paper from them. Our principal concern is to give the ideal term papers at prices which are as low as possible. Take a look at our price calculator to determine what your perfect price for the paper is! Finally, as you try to purchase term paper that fulfills your professor's requirements, it would be important to make certain that the company has a return policy for each and every buy term paper transaction you make with them. The Most Popular Best Term Paper Services As a client, you will need to evaluate the caliber of writers an expert case study writing service website has. On the flip side, the clients who might choose to purchase an essay from the corporation might also be assured of getting top quality solutions. Being in contact with the exp ert handling your work ensures the highest quality of writing. Furthermore, the website has a great reputation. The way which you can locate a dependable term paper writing service comes in a lot of forms. The ideal writing organizations are renowned for specific fields they major in. There is going to be occasions when the brand name might actually cost less than the generic product. What you're doing is identifying an issue, and writing about the best method to solve it. What to Expect From Best Term Paper Services? The program has to be in a position to work with existing systems. There are lots of benefits an individual may enjoy by utilizing the provider's services. Privacy Assurance It's among the absolute most important things you must think about prior to deciding on the correct document scanning services. Just adding technology won't necessarily enhance your practice's productivity. The One Thing to Do for Best Term Paper Services If at the present time you req uire a term paper writing service to aid you with essay papers, term papers, research papers or custom papers, have a look at the expert paper writing service provided. In the event you've got to find the research paper, you're in the perfect site! Finally a superb term paper should clearly define the issue. A research paper or term paper is a trying assignment that's hard to cope with if it's the very first time when students accomplish it. You will be given a paper that will guarantee a fantastic score on your part. Creating an excellent outline is the key to a prosperous term paper. Best Term Paper Services Features Homework for the best to discover some of expertise and client services. Review of customers you may read directly on the site. Altogether, by abiding by the above mentioned steps, you are ensured of high-quality essays, term papers, research papers, homework etc. which will be written by our on-line essay writers. Your topic needs to be focused and specific. Remain realistic and choose a topic you're in a position to research. It's hard to settle on a service to purchase your essay from. New Step by Step Roadmap for Best Term Paper Services An excellent small business program would document short-term and long-term aims of the company and establish certain tasks for achieving theses goals. Our company offers your attention a myriad of assignments which fulfill your individual wants and guarant ee your success. Such a reputation can be challenging to discover rid of. The ideal site stipulates a guarantee for safe payment procedures.

Essay about Gandhi and his passive Resistace to Great...

Mohandas Gandhi nbsp;nbsp;nbsp;nbsp;nbsp;Mohandas Karamchand Gandhi, also known as mahatma Gandhi, was a Indian nationalist leader, who established his countrys freedom through a nonviolent revolution. nbsp;nbsp;nbsp;nbsp;nbsp;Gandhi became a leader in a difficult struggle, the Indian campaign for home rule. He believed and dedicated his life to demonstrating that both individuals and nations owe it to themselves to stay free, and to allow the same freedom to others. Gandhi was one of the gentlest of men, a devout and almost mystical Hindu, but he had and iron core of determination. Nothing could change his convictions. Some observers called him a master politician. Others believed him a saint.†¦show more content†¦Mahatma meant great soul, a title reserved for the greatest leaders. Gandhis nonviolence was the expression of a way of life understood in the Hindu religion. By the Indian practice of nonviolence, Gandhi said, Great Britain would eventually consider violence useless and would leave India. nbsp;nbsp;nbsp;nbsp;nbsp;The Mahatmas political and spiritual hold on India was so great that the British authorities dared not to interfere with him. In 1921 the Indian National Congress, the group that spearheaded the movement for nationhood, gave Gandhi complete executive authority, with the right of naming his own successor. A series of armed revolts against Great Britain broke out, culminating in such violence that Gandhi confessed failure of the civil-disobedience campaign he had called, and ended it. The British government again seized and imprisoned him in 1922. nbsp;nbsp;nbsp;nbsp;nbsp;In 1930 the Mahatma proclaimed a new campaign for civil disobedience, calling upon the Indian population to refuse to pay taxes, particularly the tax on salt. The campaign was a two hundred mile march to the sea, in which thousands of Indians followed Gandhi from Ahmadabad to the Arabian Sea, where they made salt by vaporating sea water. Once more Gandhi was arrested, but he was released in 1931, halting the campaign after the British made compromises to his demands. In the same year Gandhi represented the Indian National Congress at a conference in London.

The Islamic State Of Iraq And Syria - 1542 Words

East Asia is globalizing at a rapid speed, and due to its large influence on the rest of the world it is important to analyze the progression occurring here. Currently, the war against terrorism is a growing concern and countries around the world have come together to meet for a consensus about the negativity surrounding terrorism, specifically a unification against ISIS. ISIS, which stands for the Islamic State of Iraq and Syria, is a terror organization that has claimed responsibilities for the recent bombings in Paris, Belgium and Pakistan (1). The Obama Administration has shown great attention and focus towards ending ISIS and creating a unification between allied nations. On November 15 2015, President Obama met with the presidents of†¦show more content†¦On a local scale, communities in East Asia are aware and understand the threat of ISIS. Early in 2015, 2 Japanese hostages were captured by ISIS and were later killed by the terror group (3). During this time the Japan ese government worked diligently with international alliances and the local communities to assure that anything that could be done, would be done. Unfortunately, the hostages were killed, but such a scenario presents the global-local nexus of Japan. The Japanese people were obviously alarmed by the situation, and the government provided them with up-to-date notifications of the situation and reassurance that their government was involved. This type of interaction transpired into Japan’s global interactions with President Obama and French president Francois Hollande (3). These nations voiced their opinion against the acts of ISIS and showed a consensus that such an organization needed to be ended. Unfortunately, many East Asian nations besides Japan have been affected by ISIS. In Indonesia there are about seven Islamist extremist groups that acknowledge their actions to ISIS. A recent bloody strike reported on January 14th in the capital’s downtown district left eight d ead, validating the presence of ISIS in East Asia’s door steps. A group in the Philippines recently pledged their allegiance to ISIS in a short clip. A Starbucks in Thailand was affected by two suicide bombers and four additional explosions occurred

Analyzing the Professional Identity of a Nurse-Free-Samples

Questions: 1.Read the ABC News article titled: Just a nurse: Queensland woman writes open letter to woman at corner store. 2.Provide a one to two paragraph reflection on your thoughts in relation to your own professional identity. Answers: 1.Professional identity is an important resource, which aids people to sustain and develop motivation to obtain maximum productivity and produce results in the particular domain at their workplace. It enables people to reflect on their work and personal achievements (Hoeve, Jansen, Roodbol, 2014). The aim of this assignment is to investigate the different elements that constitute performance of Caitlin Brassington, a nurse. It illustrates the professional identity of a registered nurse and the factors that promote accountability for her professional development. Does Caitlin Brassington demonstrate a professional identity?- This essay sheds light on the professional role of a nurse and how the society undervalues it through a global conversation, which sparked off when an acquaintance told Caitlin Brassington that the latter was just a nurse (Abc.net.au, 2017). From her account it can be deduced that she has performed CPR on patients, helped babies in their birth and to take their first breath, brought patients back to life, provided empathy and compassion towards patients and their family, have worked continuously for 12 hours without a break and have missed her childrens birthdays and school events for work. This demonstrates that she has demonstrates a professional nursing identity. Professional identity and professional nursing- Nursing is considered as one of the most ethical and trusted profession. It is a physically challenging task. Often, it becomes demeaning while cleaning blood, vomit or body fluids of patients (Chen et al., 2014). However, nurses are always caring for the needs of their patients and are trying to achieve a professional identity in their workplace, which includes both professional and personal development. It involves utilization of certain core values, which are integral to the science and art of nursing. A nurses critical learning depends largely on reflection of their clinical experience and its utilization to improve their practice (Masters, 2015) (as shown in Figure 1). Figure 1: Professional identity of a nurse Source: (Masters, 2015) There are different attributes that can lead to development of professional identity of a nurse. Interpersonal skills involve compatibility between behavior towards others, compassion, commitment and confidence. Narration of shared experiences and self-reflection capacity are some of the major precursors for a successful professional development. Independent thinking and increased realistic professional image help in improving therapeutic performance. Discerning professional aspects of a nurses role- Caitlin Brassington writes about educating junior nurses, patients and other caregivers. While helping next generation of nurses and patients about the conditions of the disease, its prognosis and preferred management techniques, teaching provides personal satisfaction to the nurses. A staff nurse plays an essential role in providing clinical nurse education. Positive clinical learning helps in recruitment of nursing staff in future. Application of classroom concepts to practice provides a simulated experience to the young nursing students. Clinical faculty and staff nurses cultivate their partnership while providing education and this bridge the gap between practice and education. Therefore, they work as both a teacher and a registered nurse. They provide education on a plethora of subjects, from general nursing techniques to specialization areas. A nurse who is passionate about teaching can encourage and inspire students to focus on the patients (Richardson, Percy Hughes, 2015). She effectively interacts with the family members of the patient with a positive approach that provides them all necessary information regarding the health implications. Involving family improves chances of utilization of the therapeutic instructions because family plays an essential role in managing healthcare. Excellent instructions have shown dramatic patient outcomes in multiple cases. However, there can be certain challenges in clinical teaching like poor patient attitude and shortage of clinical sites. Another aspect which she has written in her blog is performing CPR to revive patients. CPR stands for cardiopulmonary resuscitation and is a life saving technique. It is used to maintain oxygenated blood flow to the heart and brain during emergency situations. Nurses are responsible for attending a patient of cardiac arrest quickly through CPR. Their competency is critical in preventing impending death and improving patient outcome. Nurses are often present first on the scene of a cardiac arrest and need to initiate resuscitation immediately (Chen et al., 2014). They analyze if the patient is unresponsive, check the pulse at carotid artery and start compressions within 10-15 seconds of cardiac arrest identification. They compress the chest at a measured rate of 10 compressions per minute for adults, allow chest recoil, minimize interruptions and provide effective breathing techniques. They also delegate junior staff for collection of supplies and equipments and document the cardiac r hythm and vital signs of the patient. Therefore, a nurse should be competent enough in CPR skills to provide advanced life support during emergency situations (Roh Issenberg, 2014). She also writes about her role in providing emotional, social support and comfort to the patients and family members. Studies have proved that nurses empower and engage their patients through empathetic attitude. They acknowledge and respect the concerns of the patient and make the latter feel validated. It helps in building effective communication and a sense of trust. Listening to the patients woes helps in better understanding of their discomfort and designing care based preference. Interaction and socialization with the family members make a patient more relaxed and helps them to stay calm. They are able to reciprocate socialization and also start respecting the healthcare givers. This reduces chances of non-compliance. It influences the behavioral and cognitive components of the patient and leads to positive health outcomes (Turner, Chur?Hansen Winefield, 2014). It improves patient satisfaction. However, a certain amount of neutrality should be exhibited by the nurse to avoid c ompassion and emotionality from interfering with care providing mechanism. It can be concluded from this part of the assignment that nurses play an important role in promoting patient wellness through a range of health services. They care for the sick with kindness, compassion and knowledge and even sacrifice their family life to work for the betterment of their patients. An analysis of the blog concludes that nursing is a rewarding experience for all practitioners. 2.I was quite surprised to read about the duties of a registered nurse. The blog helped me clarify the misconception that a nurses role revolved around bedpans and sponge baths only. Although, I was not nave about a nurses role, I did not have a complete idea about their responsibilities. The blog helped me understand that nurses are responsible for providing hands-on care to each patient by managing CPR, monitoring their conditions, maintaining records, understanding the physiology and anatomy behind a particular disorder (McCloskey et al., 2015). I gathered information on the sacrifices a nurse makes while she is on duty and how she treats a patient with utmost priority by setting aside children and family matters (Urden, Stacy Lough, 2015). My knowledge base and awareness increased. It gave an insight that the life of a nurse can be fulfilling in spite of the tedious tasks one has to perform every day. I was also amazed to see the response from social media. I had heard about the negative aspects of social media like online crimes and cyber bullying. However, this incident helped me realize that social media can be used as a platform for promoting ideas and empathizing with others. It helped in creating empathy towards all those working women who constantly face discrimination. However, I also identified some underlying challenges associated with nursing practices like shortage of trained staff, workplace violence and noncooperation from patients, working hazards and long working hours. Therefore, I realized that being a nurse is a demanding profession but not without some challenges References Abc.net.au. (2017).'Am I just a nurse?'.ABC News. Retrieved 16 August 2017, from https://www.abc.net.au/news/2016-10-11/just-a-nurse-queensland-woman-writes-open-letter/7919422 Chen, M. J., Yu, S., Chen, I. J., Wang, K. W. K., Lan, Y. H., Tang, F. I. (2014). Evaluation of nurses' knowledge and understanding of obstacles encountered when administering resuscitation medications.Nurse education today,34(2), 177-184. Hoeve, Y. T., Jansen, G., Roodbol, P. (2014). The nursing profession: public image, self?concept and professional identity. A discussion paper.Journal of advanced nursing,70(2), 295-309. Masters, K. (2015).Role development in professional nursing practice. Jones Bartlett Publishers. Richardson, C., Percy, M., Hughes, J. (2015). Nursing therapeutics: Teaching student nurses care, compassion and empathy.Nurse education today,35(5), e1-e5. Roh, Y. S., Issenberg, S. B. (2014). Association of cardiopulmonary resuscitation psychomotor skills with knowledge and self?efficacy in nursing students.International journal of nursing practice,20(6), 674-679. Turner, M., Chur?Hansen, A., Winefield, H. (2014). The neonatal nurses' view of their role in emotional support of parents and its complexities.Journal of clinical nursing,23(21-22), 3156-3165. McCloskey, R., Donovan, C., Stewart, C., Donovan, A. (2015). How registered nurses, licensed practical nurses and resident aides spend time in nursing homes: an observational study.International journal of nursing studies,52(9), 1475-1483. Urden, L. D., Stacy, K. M., Lough, M. E. (2015).Priorities in critical care nursing. Elsevier Health Sciences.

Shitty First Drafts Essay Example

Shitty First Drafts Paper â€Å"Shitty First Drafts† In the essay â€Å"Shitty First Drafts†, Anne Lamott describes the process of writing first drafts. She addresses the many steps she goes through to come up with her final â€Å"polished† works. First, Lamott starts off with a brief summary of what she believes in, she also gives a short description of her thoughts and personal life. Lamott then addresses to what I believe is her thesis and is finally ready to talk about her â€Å"Shitty† first drafts. At first she writes what she calls a â€Å"child’s draft† which is her first 5 pages of just brainstorming. In this â€Å"child’s draft† of just visions and some what nonsense, she does this in thought that no one is going to see this first draft anyway so she gives herself the ability to write anything that comes to mind. However, as a writer she is always nervous that someone will get a hold of her first draft before she is able to revise it. She gives distinct visuals of her process, â€Å"It was almost just typing, just making my fingers move. And the writing would be terrible. † After crossing out lines and phrases that she could live without, she would continue on to rewriting a second draft. Even though Lamott’s process of writing and revising seems crazy, I definitely agree with her and say that writing is an exhausting process. She mentions thoughts of suicide and panic, which is a coincidence because I feel the same way when writing a paper. We will write a custom essay sample on Shitty First Drafts specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on Shitty First Drafts specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on Shitty First Drafts specifically for you FOR ONLY $16.38 $13.9/page Hire Writer I feel that rough drafts are completely necessary, reason being, real writers always have room for improvement and growth. Therefore, a first drafts give writers the opportunity to see overlooked mistakes and correct them before handing in the polished final draft. My first drafts tend to be well written simply because I am a perfectionist. There is always room to grow, that I believe is the exception for a â€Å"shitty first draft†.

The Metaphysics of John Stuart Mill in Relation to Philippine Government Essays

The Metaphysics of John Stuart Mill in Relation to Philippine Government Essays The Metaphysics of John Stuart Mill in Relation to Philippine Government Essay The Metaphysics of John Stuart Mill in Relation to Philippine Government Essay Essay Topic: Second Treatise of Government II. Table of Contents Chapter 1 Acknowledgement 3 Abstract 4 Chapter 2 Introduction 5-6 Theoretical Framework 7 Statement of the Problem 8 Thesis Statement Review of Related Literature 9-19 Chapter 3 Methodology 22-34 Presentation and analysis of Problems Q#1: What is the problem of the Self according to Nishida Kitaro? Q#2: What is David Hume’s concept of the Self? Q#3: What is the implication of their Metaphysical philosophies of the self to the centripetal morality of the Filipinos? Chapter 4 Summary 35-37 Conclusion 37-41 References 42-43 Chapter 1 Acknowledgement This is a discourse that is made for metaphysical study that brought enlightenment with the two different paradigms that explicate the essential attribution to the implication of the self to the Filipino. I would like to acknowledge the help of some people who made this research possible Dr. Segundo Sim for his direction, assistance, and guidance particularly in his recommendations and suggestions have been invaluable for the research. I also wish to thank Sir Garnace, who has taught me techniques of writing. Special thanks should be given to my classmates and colleagues who helped me in many ways. Finally, words alone cannot express the thanks I owe to my family for their encouragement and assistance. Abstract Although philosophical inquiries regarding the notion of the self bombarded through different elucidation of philosophers still encompasses the internal aspect of within as a metaphysical commitment which regard to the notion of the East and West paradigm. This paper aims to elucidate in comparative way the essential contribution of the philosophies of two different paradigms with the essential thought of metaphysical assertion. It entails the significance towards metaphysical endowment as a very profound distinction and similarities thru a bi polar elucidation regarding the concept of David Hume’s commencement of the self as no self at all, that everything underlies within the notion of impression, and that the self is no self at all. In Nishida Kitaro’s commencement he explicitly determined the stance of the self in the pure experience towards a nihilistic point of view which he determined that a self is a Basho or place, as an empty self. Towards the two philosophies of the self as a metaphysical genealogy intertwine the metaphysical through ethical relation of the centripetal morality of the actuality and the potentiality of the being ness of the Filipinos. Chapter 2 Introduction This paper aims to expose in a comparative way the ideas of Scottish philosopher David Hume and Japanese philosopher Nishida Kitaro both studies talks about the metaphysical understanding a propos notion of the Self and the repercussion to the centripetal morality of the Filipinos. A comparative way of explicating not leading to a chauvinistic elucidation but an affirmative thought between the two. Both thoughts consider the metaphysical attribution of the Self in a necessary relation determining the pursuit of the self or a person and the extraordinary conception of causation of beings. The unravel spirit of formulating thoughts regarding the diversity of the concept is a view of exhilarating the close door in a new light of horizon. The ideas of two different paradigms, the East and West have in a way the same conception that will elucidate their affinity and even the diversity will be serve somehow as an enlightenment, a determinant factor of a fascinating point of view of life in the meadow of philosophizing in a prolific manner. This will somehow shows a connection that will outpour the transcendental understanding of the self of an individual and the intertwining part towards morality. Thou, it implied denotes the bond within the necessary connection of the two paradigm will surely enlighten the reader in the spirit signification of a merely self of a person into a selfhood act to forsake what is the reality of the inter connection that purports the two representation and the metaphysical connection of the self and the pure experience as a notion that is necessarily for the convenience essentiality of this paper. The relationship of the self to metaphysics is the being of man that constitutes the whole embedded part of the ontological and transcendental aspect of one’s own essential attribute in the world. Man is a Self determining being, the place of the self to reality serve as a teleological concept, thou not genuine still emerge the possibility of the impossibility that takes place in the being ness capable of living. The teleological character of the unity we ascribe to the self is further illustrated by the puzzles suggested by the â€Å"alternate and multiple† personalities a connection of the past life to a new life as being the expression of aims and interests which were at least implicitly and as tendencies already present though concealed in the old connotation that will lead to uplift the individual self. The self implies and has no existence apart from a not self and it is only the contrast with the not self that’s aware of it self as a self. The feeling of self is certainly not an inseparable concomitant of all our experience. Self consciousnesses are source of weakness and moral failure. While we are steadily engaged in the progressive execution of a purpose we lose ourselves in the work, it is only upon a check that we become self conscious. Self consciousness in the bad sense always arises from a sense of an incongruity between the self and some contrasted object or environment. This paper will elucidate the two philosophies of the great philosophers which regard to self Theoretical Framework The researcher uses a theoretical framework to explain the concept of Nishida Kitaro and David Hume’s notion of the Self and its relation to the Centripetal Morality of Filipinos. The researcher will elucidate the two paradigm enable to have a grasp in the two different philosophies of the East and West and how they are connected to the centripetal morality of Filipinos. And through discussing what are the two diverse fields of a metaphysical philosophy the researcher will explicate the essential correlation towards the moral aspect in effect to the morality of Filipinos. Statement of the problem 1. What is the problem of the Self according to Nishida Kitaro? 2. What is David Hume’s concept of the Self? 3. What is the implication of their Metaphysical philosophies of the Self to the centripetal morality of the Filipinos? Thesis Statement The Metaphysical philosophy of Hume and Nishida is a manifestation of a life, a life that embedded a direct way of viewing the external exemplification to substantiate the discourse between the two, through the ordinary. An internal co relation to the external out view of the self towards the life of the Filipinos will surely afflict the individual of a person towards the being ness as an uninfringeable essential factor of one’s own self. There is no definite line of demarcation between self and not-self the self on its side consisting of me and the not self is social, the self on its side consisting of me and the not-self of other men. The self is essentially a thing of development and as such has its being in the time process. The nature of the experience is the concept of the self is based. The self is never identical with anything that could be found completely existing at any one moment in the mental life. Self is essentially an ideal and an ideal which is apprehended as contrasted with present actuality. They ought and the must also know nothing of the feeling of self. Review of Related Literature Kant’s concept of the self Kant’s concept of the self is a response to Hume in part. Kant wished to justify a conviction in physics as a body of universal truth. The other being to insulate religion, especially a belief in immortality and free will (Brooks 2004). In the Inaugural Dissertation of 1770, Kant corrected earlier problems of a non-material soul having localization in space. Kant used inner sense to defend the heterogeneity of body and soul: â€Å"bodies are objects of outer sense; souls are objects of inner sense† (Carpenter 2004). In Kant’s thought there are two components of the self: 1. inner-self 2. Outer-self (Brooks 2004). There are two kinds of consciousness of self: consciousness of oneself and ones psychological states in inner sense and consciousness of oneself and ones states via performing acts of apperception. Empirical self-consciousness is the term Kant used to describe the inner self. Transcendental apperception or (TA) is used in two manners by Kant for the term. The first being a synthetic faculty and a second as the â€Å"I† as subject. One will note that logically this function would occur in inner sense (Brooks 2004). Kant states that all representational states are in inner sense include all spatially localized outer objects. The origin or our representations regardless if they are the product of a priori or outer objects as modifications of the mind belong to inner sense. Kant presents apperception as a means to consciousness to one’s self. Inner sense is not pure apperception. It is an awareness of what we are experiencing as we are affected by thought (Brooks 2004). Brooks cites three types of synthesis. Kant claimed, there are three types of synthesis required to organize information, namely apprehending in intuition, reproducing in imagination, and recognizing in concepts (A97-A105). Synthesis of apprehension concerns raw perceptual input, synthesis of recognition concerns concepts, and synthesis of reproduction in imagination allows the mind to go from the one to the other. † (Brooks 2004). Unity of experience and consciousness are integral to the concept of the self. Transcendental apperception has function to unite all appearances into one experience. This is a unity based on causal l aws. There is a synthesis according to concepts that subordinates all to transcendental unity. According to Kant the contents of consciousness must have causal connections to be unified (Brooks 2004). Kant argues that in the present progressive one can be aware of oneself by an act of representing (Kant 1789). Representation is not intuitive but a spontaneous act of performing or doing things. Man knows that by doing and fulfilling activities that these impressions cannot be simply sensations resulting from the senses. Representation fulfills three acts. An act of representing can make one conscious of its object, itself and oneself as its subject; the representational base of consciousness of these three items. Becoming conscious of our selves is simply an act of representation and nothing more (Brooks 2004). Kant postulates that there is a plurality of representations that gives rise to our view of self as a â€Å"single common subject†. This concept requires a constant undivided self. This concept is a continuation of global unity that spans many representations, one does not have to be conscious of the global object but of oneself as subject of all representations (Kant 1787). Kant’s self has a unity of self reference, â€Å"When we are conscious of ourselves as subject, we are conscious of urselves as the â€Å"single common subject† [CPR, A350] of a number of representations. † (Kant 1787). Here Kant confirms that the impressions we perceive have one single common aim and that is the self as subject of these experiences. Kant postulates both senses as empirical but with the object of inner self being the soul. Transcendental apperception is a priori. Kant ma intains the use of intuitive faculties of intuition and synthesis in inner self where innate material unites the spatially located objects from the outer self. Here, this permits a downward deductive operation to act from Kant’s theology while preserving an inductive operation from the sense world of our experience. The Essential Self through the Essence and Existence With the concept of rationality, we found ourselves moving from questions about pure reality and back to questions about ourselves and our own activities. In deed with the concept of subjective truth, we found a renewed emphasis on personal questions, questions about self rather than questions about the world. What is the self? What is to be a person? What do you know when you ‘know your self? What is someone telling you to be when he or she tells you ‘just to be yourself†? Real self, a self that does not vary from context. Philosophers have called the real self the essential self that is the set of characteristics that defines a particular person. The experience of our real, or essential, self is familiar to us in a great many circumstances. Self as Consciousness What am I? A thing which thinks. What is a thing which thinks? It is a thing which doubts, understands, affirms, denies, wills, refuses, which also imagines and feels. The theory that the essential self of self identity is the mind or self consciousness can be traced back to ancient times, but its best known defender is the philosopher Descartes, who presented a simple but elegant argument that the individual self is the first thing that each of us can know for certain and that this self, which is indubitable is nothings else but the thinking self, the self that is aware of itself. Kierkegaard: The Passionate Self It is impossible to exist without passion, unless we understand the world exist in the loose sense of a so called existence. Eternity is the winged horse, infinitely fast and time is a worn out nag; the existing individual is the driver, that is to say he is such a driver when his mode of existence is not an existence loosely so called; for then he is no driver but a drunken peasant who lies asleep in the wagon and lets the horses take care of themselves. To be sure he also drives and is a driver; and so there are perhaps many who also exist. The Self as an Open Question If self identity is defined by our answer to the question who am i? One possible answer is nothing yet, nothing definite. If one sees the self not as an inner soul which is in us from birth, but rather as a product of our actions and thought, then self identity is something to be earned, not an already existing fact to be discovered. The existentialist Jean Paul Sartre (1905-1980) would say that all of those theories which take the self to be found in consciousness are misconceived, the self is not simply thinking, not is it memory of past. The self lies always in the future; it is what we aim toward as we try to make ourselves into something. But this means that as long as we are alive there is no self at least, no fixes and finished self. The self is an open question. What this means is that there is no real self other than the self that we make for ourselves. Kierkegaard’s language all choices are subjective truths, true for the person who makes them but not necessarily true for anyone else. The self is what each of us chooses for ourselves, our protection into our future, our intentions to become a particular kind of person. But as we never wholly achieve this for even when our ambitions are fulfilled we can always change our mind, formulate new ambitions, and so on the self never really exists in full. It is always at best. Alternative Conceptions of Self as Consciousness Plato has defined self in terms of rational thought as opposed to mere thinking, which can be rational or irrational. The Self in Contextualized Action (Shaun Gallagher and Anthony J. Marcel) We identify two forms of self-consciousness, ecological self-awareness and embedded reflection, that (1) function within the kinds of contextualized activity we have indicated, and (2) can be the basis for a theoretical account of the self. Both forms of consciousness are closely tied to action and promise to provide a less abstract basis for developing a theoretical approach to the self. To get clear about philosophical problems, it is useful to become conscious of the apparently unimportant details of the particular situation in which we are inclined to make a certain metaphysical assertion. (Wittgenstein) The self that we are does not possess itself; one could say that it happens' (Gadamer) Overt action is indivisible . . . . It is the whole i ndividual who acts in the real environment (Neisser) Surprising and seemingly counter-intuitive results are not uncommon when philosophers, psychologists, and neuroscientists, employing a variety of first- and third-person approaches, search for an adequate model of the self. At least one philosopher equates the self with a momentary existence so that we are said to live through a large number of consecutive momentary selves (Strawson 1997). Other philosophers, introspectively exploring the stream of consciousness, fail to find anything at all that resembles a self (Hume 1739). When faced with a range of questions about self (questions pertaining to identity, experience of self, nature of self, and so forth) most theorists approach the topic in a manner that is abstract or detached from behavior and/or action normally embedded in contextualized situations. We also want to suggest that most of the controversies, problems, and paradoxes concerning the notion of self are the result of searching for the self within these abstract perspectives. We suggest a different starting point and strategy for developing models of a self which is more contextualized within the realm of action. First, we want to be clear that although this paper is centrally concerned with the nature of the self,   there is a necessarily related issue that we address, namely, the question of access to the self, and whether there can be certain forms of self-consciousness that are not abstractions from contextualized ituations. The promise of a sound basis for the development of a theoretical conception of a contextualized self is only good if in fact there are reliable forms of contextualized self-consciousness since the primary method for getting a grasp on the self is through first-person self-experience. Beyond this, however, the question of access is essentially l inked with the question of the nature of the self. Access (self-consciousness) is constitutive of self. Second, we wish to be clear that in sketching an approach to a conception of a self in contextualized action, we do not assume that there is only one kind of self or that an explanation of the contextualized self will be an explanation of every sense of self. Other approaches, such as the Meadian analysis of a socially constituted self, or the notion of an autobiographical self, can reveal important and valid conceptions of self. The Ethical Self What we want to call embedded reflection is not the same as the hyper reflective or introspective consciousness we identified in previous sections as a form of abstract, de contextualized behavior. We may state the difference in this way. Embedded reflection is a first-person reflective consciousness that is embedded in a pragmatically or socially contextualized situation. It involves the type of activity that I engage in when someone asks me what I am doing or what I plan to do. In such reflection I do not take consciousness or the self as a direct or introspective object of my reflection; I do not suddenly take on the role of a phenomenologist or theorist for the sake of answering the question. Rather I start to think matters through in terms of possible actions. I treat myself (I discover myself) as an agent. In such situations, my attention is directed not in a reflective inspection of consciousness as consciousness, but toward my own activities in the world where my intentions are already directed. Often my aim in such reflection is not to represent my self to myself, as if it were a piece of furniture in my mind, but to continue certain actions or to explain myself in terms of my action. What is the Self? The Numerical Self (Claro R. Ceniza) Two dimensions of identity of things; their generic and specific identities, on the one hand, and their numerical identities on the other. The generic and specific identities of object refer to their identities as classes, the generic identity having references to the larger class to which an entity belongs, and the specific identity referring to the lowest class to which the individuals belongs and this for our purposes could be the individuals itself. Generics identities may be arrange in a hierarchy of higher and higher classes, the highest class to which an individual belongs being called its SUMMUM GENUS that is in highest class. We may speak of identity in the sense of numerical identity. The numerical identity refers to the identity of individuals with itself. Numerical identity refers to the identity of an individual neither in terms of the classes to which it could belong nor to its properties, but to its history’s individual. For things, spatio- temporal continuities the general criterion although there are exception to this. For humans, memory is perhaps the ultimate criterion, although for ordinary cases. Spatio-temporal continuity is often regarded as adequate. Numerically one and the same. Another example is dotted lines obviously. These are not spatio-temporally continuous, but dotted lines may often be numerically distinguished from each other. With human the continuity of memory is more important than spatio-temporal continuity. When a person writes his bio-data, he more often than not to refer to his numerical identity and recounts his personal history and achievements as an individual. The greater importance of a continuous memory train as the more significant criterion for the numerical identity o persons is shown by the fact that, whether ones believes in it or not, the concept of reincarnation would be impossible, if not for the fact that the possible continuity of memory could be taken as more basic for The numerical identification of an individual, than spatio-temporal continuity, since clearly there is no spatio-temporal continuity between death of a previous embodiment and the birth of the next, spatio –temporal continuity is often considered adequate for the numerical identification of persons. We may regard the numerical identity of a person as his objective self. It is one’ self as seen by others, and as one sees himself objectively as part of a community of persons. What is the Self? The Generic Self The generic self of a person is the class or classes to which the person belongs, according to the way the custom has established these classes relative to him. Thus, a person may be classified as a father, a citizen, a teacher, husband, adult, etc. These classifications and the way he behaves accordingly are important to a person’s self-identity and self-identification and they usually determine his normal behavior, and what others expect. Confucius recognized the importance of role-playing in the society. He said that we all play roles in society- perhaps many roles for each one of us. A harmonious society is one where everyone plays his role at it should be played, according to the name given to that role. A person’s actions should be in accordance with the role or roles that he plays. A person is his roles, He may add to it the unique way he plays it well. Chapter 3 Methodology The researcher will use the comparative way of explicating the metaphysical philosophies of Nishida vis-a-vis Hume and the interrelation of the two philosophers to the centripetal morality of the Filipinos. All the materials are gathered from different libraries and internet research. A documentary abstraction guide will be used by the researcher as an instrument in gathering data. The researcher is able to come up to this topic because the essential part of being ness lies within the self, starts within the self before outpouring with the whole, a part that embedded the necessary significant towards metaphysical aspect to the paradigm of ethics. This study only discusses the definition, exposition of the comparative field of the East and West paradigm. For the philosophical metaphysics of Nishida and for Hume, the main idea regarding the two philosophers purports the essential connection imply with the centripetal morality of Filipinos. Analysis of Data The first level of discussion will discuss the metaphysical philosophy of Nishida and Hume. The second level of discussion will discuss the comparison and contrast, difference and similarities, of the Philosophers metaphysical thought and the relationship to the centripetal morality of Filipinos. Chapter 1 introduces the study. Chapter 2 discusses the different concepts philosopher regarding the self. Chapter 3 presents some concepts of the self and Nishida’s as well as Hume’s in relation to centripetal morality of Filipinos. Presentation and Analysis of Problems 1. What is the problem of the Self according to Nishida Kitaro? Nishida practiced Zen meditation in his early years and most of his work can be seen as an attempt to explore this experience. One of the fundamental questions that is considered between subject and object. His solution to the polarities of mind body, self world, me-other is to posit an original ground of existence that goes beyond such distinctions. In his first work, Zen No Kenkyo he writes variously on his topic: When one experiences directly one’s conscious state there is as yet neither subject nor object, and knowledge and its object are completely united, this is the purest form of experience. Why is love the union of subject and object? To love something is to cast away the self unite with that other. As emphasized in basic Buddhist thought, the self and the universe share the same foundation, or rather, they are the same thing. Nishida proposed a new thesis: that of ultimate reality as mu no basho, the place of absolute nothingness. Nothingness here corresponds closely to Nagarjuna’s concept shunyata or emptiness. This nothingness is not an absence of God or the self but an absence of quality, division or concept of all of the things which we need in order to define the separate existence of the ego self. By not being anything in particular, we are everything. Nishida eliminates the psychological terminology that had characterized his earlier work. Nishida’s Basho is a radically new concept. By imagining the self as Basho or place rather than as a point, consciousness or presence we move away from all ideas of individuality. Nishida sees in the extinguishing of the ego-self in the Basho the birth of the self as Basho. The basho has the power to unify the contradictions which underlie all existence, to effect the continuity of the discontinuity. In terms of Western logic, the basho violates the principles of contradictions and identity. Nishida claimed that the contradictions at the heart of everything were what caused the constant change and motion we observe in the universe. Only in the mu no basho are these dynamic oppositions reconciled. As a Buddhist, the ultimate good for Nishida is the realization of the true self, the Buddha nature. As a Zen Buddhist, Nishida argues that this realization should take place in he active world. His concept of acting intuition illustrates this the physical world of actions is expressive of the inner creativity of the basho. Only by living fully as historical individuals will the power of the self as Basho be made manifest. Nishida reminds us that â€Å"To study oneself is to forget oneself. To forget oneself is to realize oneself as all things. † For much of Japanese philosophy, in order to know our true self we must let go of the subject-object dichotomy with which we have been taken conditioned. We must let go of the voice of intellect in our pursuit and let our intuition open us up and allow awakening. In this awakening, not only do we awaken to our self, but we awaken to all reality. Before we look more closely at some Japanese Buddhist teachings, let us review some of ideas from the Neo-Confucian school. What can be constructed as the extreme positions with regard to the nature of the self? Self is an object or some thing Self is nothing Nishida Kitaro attempted to steer a path between these two extremes. For Nishida we cannot truly know the self if we take it to be either the subject or object of our knowing process. That is to say, the self is a place, or basho, that gives rise to knowledge. The self is neither the subject of an experience nor the object of knowing. The self is the experience discussing Nishida, Nishitani described this rapport between experience and self, â€Å"of which it is said not that there is experience because there is a self, but rather that there is a self because there is experience. † This confirms the long standing Buddhist teaching of no self. The actual self is a process. To this process, Nishida assigned a term, koiteki chokkan, acting intuition. Basho literally means â€Å"place† or â€Å"field† and suggests an all embracing environment within which all activity occurs. Because it is all embracing, this place o field is without boundaries and without a center of reference. Imagine an infinite circle without a circumference and without a center. As Yuasa stated: The basho is a fundamental restriction on being’ existence; without it, no beings can exist in the world. Even though basho is without boundaries, boundaries are in practice erected. They are constructed by our empirical self, or ego. Our empirical self, however, is not our true self, but instead the self as subject, a self –referential point of view whereby all else becomes the object for the empirical self. On other words, whereas Basho is a primordial field of oneness, discrimination now results from the construction of boundaries. The discriminating self, as subject, is not the true self. The genuine self, for Nishida and in line with Buddhist teachings, is thus a â€Å"self that is not a self. † This is why Nishida claimed that the self â€Å"lives by dying. † This is also why Nishida emphasized the faculty of intuition, not in a passive but in an active sense. It is through this active intuition that self realizes itself. Discursive, analytical knowledge is sufficient. For instance, consider the example of viewing a mountain. From one perspective the â€Å"I† is imbedded in a world of subject-object and mountain is the object of my knowledge. From another perspective, I realize the essential unity of all things. In this case, there is no subject-object duality, and the mountain is no longer separate from me. This native intuition maintains both perspectives at the same time. When this secret is mastered, living is dying and vice versa. Apparent contradictions are resolved. For Nishida, the self constitutes a unity of contradictions. Living is dying and dying is living. The opposition we normally pose between life and death is embraced in the Basho of self. We die and live at each single moment. This is the singular Buddhist truth of no substantiality; it reflects the paradox of our existence. When seem from our ordinary perspective, this paradox of life and death gives way to anxiety. When viewed from the perspective of the Basho of self, the paradox is embraced: My very existence is, therefore, an absolute contradiction, and it is this very realization that enables me to become truly self conscious. My individuality is my mortality, and my true nothingness is my immortality. I am a contradictory self, and my awareness of this is the ground of my religious awareness. Reality as Pure Experience, Nishida’s view is reminiscent of Zen Buddhism; he promotes Zen teachings using philosophical categories. Now Zen points directly to reality – what exists in its immediacy? Nishida viewed reality in much the same way; he directly pointed to pure experience as ultimate reality. Reality is that which underlies all our so called â€Å"experience. † We conventionally live in our ideas or images of the real, rather than in the real. Reality is the pure experience, which is the basis for conceptualization once conceptualization through reflection occurs, the experience becomes indirect. Reality remains the same unaffected by reflection. Reflection however gives birth to apparent modes of reality that are not in themselves truly real. When Nishida declares that reality is â€Å"pure experience† this means that reality within the present moment. Reality as Absolute Nothingness, all this is further sustained by his teaching concerning the primacy of â€Å"nothingness† over being. Absolute nothingness† is another phrase he ascribes to this pure experience. It is crucial to be aware that this â€Å"nothingness† is not the same as nihilism. Rather absolute nothingness transcends the opposition between being and nonbeing by embracing them. The term transcend can be misleading; it can give the impression of something beyond the realm of experience. The term immanent is also to be avoided becaus e it may lead to the impression of being immersed in our world if experience. Each of these terms implies the other. They each set up a dichotomy between being and nonbeing. Therefore for Nishida the preferred designation is absolute nothingness. Intellectual Intuition, a basic claim throughout Nishida is that we are able to directly experience this reality pure experience and absolute nothingness. The aim of his epistemology is to address more fully how this is possible. Nishida stressed an â€Å"intellectual intuition† that is able to acknowledge this reality. It is more of an immediate grasp of reality that is utterly transformative so much so that according to Nishida the experience is essentially religious. Our conventional or ordinary perception of thins is that we mistake what we conceive to be real with what is real. Yet what we conceive as being real is inspired by the force of our intellect and this drives us farther from the reality. Robert Carter’s metaphor of perching and flight is very appropriate: For Nishida to be aware of pure experience is not to deny conception and the various systematizations resulting from thinking but to ground them all in the original undifferentiated flow of pure flight. They are all perching and the only real error we make is to focus so fully on the perching the stable, fixed, resting places that we forget altogether how to fly. This ultimate reality points to the essential unity of all being. The awareness of this for Nishida religious consciousness. Nishida considered religion to be the fullest experiential integration of both world and self. This meant that God was equivalent to Nishida’s Absolute Nothingness. At the same time, God is also Absolute Being. Yet for Nishida, ultimate reality is not God, if by God we mean a separate self-subsistent reality. Neither is God an idea. God is this pure experience with out abstraction: And just as color appears to the eye as color and sound to the ear as sound so too God appears to the religious self as an event of one’s own soul. It is not a matter of God being conceivable or not conceivable in merely intellectual terms. What can be conceived or not conceived is not God. Nishida’s concept of the Self and Othe is that We can shift the focus from the action of the individual historical body to the interaction between distinct individuals, once again with the world as the mediating space of mutual formation. The relation between â€Å"I and Thou† was the first part that Nishida considered, although he continued to intertwine that relation with an internal relation in self-awareness. Where his previous analysis of individual self-awareness described it as a self-reflection of the universal of self-awareness, his description now incorporated the dimension of recognition. Each is a relative other to the self. . This other, recalling Nishidas notion of absolute, does not exclude the self; rather it constitutes self-identity as continually negating what it has been. Recognizing the absolute other within constitutes not simply a reflexive self-awareness but a self-awakening, a realizing of the â€Å"true self. † (Nishidas term jikaku translates as self-awakening, a Buddhist reading he undoubtedly intends, as well as self-awareness. ) Nishida allows for the Buddhist view that there is actually no self to awaken by referring to the self-awakening of absolute nothingness; its awaken ing is the awakening of the â€Å"true self. Absolute nothingness in action, as it were, entails a negation (of a substantial, self-same self) and an affirmation (of the true self). Nishida contends that toward the end of his life, perhaps thinking of the significance of death for understanding individuality, perhaps re-considering the theme of self-awakening as a kind of death and re-birth, Nishida delved deeper into the relation between the individual finite human self and the absolute or God. Experientially it comes to therefore in death. We will consider the meaning of death first, then the nature of God or the absolute in relation to the finite self. The theme of personal death is absent in Nishidas early work on pure experience and self-awareness, and mentioned only abstractly in essays on the historical world and the self, for example: â€Å"In absolute dialectics, mediation as absolute negation is mediation as absolute death, living by dying absolutely† Insofar as this is the finitude of the individual self, it also implies a logic of individuation where the role of other relative selves is dimished. If death is an ever-present opening, the other side of that opening so to speak is the absolute. To die is to stand vis-a-vis the absolute. If nothingness as opposed to being is implied, it is in the verbal sense of self-negating. The absolute arises through its own self-negation and inclusion of the relative self. God cannot be not wholly transcendent to or exclusive of the self or the world. To express the relation between a God and the relative finite self, Nishida introduces a new term, â€Å"inverse correspondence† or, we might say, contrary respondence (gyaku-taio). The more one faces ones death, the negation of ones life as an individual, the more acutely one is self-aware as an individual. The closer the finite self approaches God the stronger the difference between them becomes. This peculiar kind of relation implies that God and the relative self are inseparable but never dissolve into one another. If their distinction entails an undifferentiated source of their difference, an absolute nothingness, then the more that source is emphasized the stronger the distinction holds. 2. What is David Hume’s concept of the Self? The realization that the self can not be traced back to an impression is puzzling for Hume because on the one hand we have this feeling of our self but we also realize that we are to a certain extent always changing. Hume’s conclusion is that we are merely a bundle of impressions and that the self as something other than these impressions does not refer to anything. Hume believed that the entire contents of the mind were drawn from experience alone. The stimulus could be external or internal. In this nexus, Hume describes what he calls impressions in contrast to ideas. Impressions are vivid perceptions and were strong and lively. â€Å"I comprehend all our sensations, passions, and emotions as they make their first appearance in the soul. Ideas were images in thinking and reason. † (Flew 1962 p. 176). For Hume there is no mind or self. The perceptions that one has are only active when one is conscious. â€Å"When my perceptions are removed for any time, as by sound sleep, so long am I insensible of myself, and may truly be said not to exist. † (Flew 1962, p. 259). Hume appears to be reducing personality and cognition to a machine that may be turned on and off. Death brings with it the annihilation of the perceptions one has. Hume argues passions as the determinants of behavior. Hume also appears as a behaviorist believing that humans learn in the same manner as lower animals; that is through reward and punishment (Hergenhahn 2005). Skepticism is the guiding principle in what is no doubt non-recognition of meta-physics in this subject. Hume in the appendix to A Treatise on Human Nature addresses his conclusions (Hume 1789). In short there are two principles, which I cannot render consistent; nor is it in my power to renounce either of them, via, that all our distinct perceptions is distinct existences, and that the mind never perceives any real connection among distinct existences. Hume’s method of inquiry begins with his assumption that experience in the form of impressions cannot give rise to the constancy of a self in which would be constant to give reference to all future experiences. The idea of self is not one any one impression. It is several ideas and impressions in itself. There is no constant impression that endures for one’s whole life. Different sensations as pleasure and pain, or heat and cold are in a constant continuum that is invariable and not constant. â€Å"It cannot therefore be from any of these impressions, or from any other, that the idea of self is derived; and consequently there is no such idea (Hume 1789). It appears the closest thing that Hume could discuss as the self is similar to watching a film or a play of one’s life. These perceptions themselves are separate from one another and there is no unifying component as a self to organize such for long-term reference. Hume further deliberates over a position of identity of an invariable and uninterrupted existence. Hume confirms there is no primordial substance as to where all secondary existences of individual existence exist. Everything in our conscious state is derived from impressions. Objects in the outer world exist as distinct species that are separable from the secondary qualities in conscious thought. To negate any demonstration of substance Hume posits an analogy that if life was reduced to below that of an oyster, does this entity have any one perception as thirst or hunger? The only thing that would exist is the perception. Adding a higher complex of perception would not yield any notion of substance that could yield an independent and constant self. (Hume 1789). Hume’s model of the mind simply records data when such is manifestly conscious. The model abstracts and isolates objects and secondary qualities without any metaphysics. Unity of experience is one area, which Hume found elusive in his model and with such denied any configuration of self-reference only perceptions in the conscious (Hume 1789). He denies that we even have a self; all learning comes from sensory impressions. There does not seem to be a separate impression of the self that we experience, there is no reason to believe that we a self, thus it denotes a notion that there is no self at all. The idea of the self pass for clear and intelligible, one impressions that gives rise to every real idea but self or person is not any one impression. Self is supposed to exist after a reference, no impression constant and invariable. â€Å"I â€Å"can never catch myself at any time without a perception and never can observe anything but the perception. When my perception is removed for any time, as by sound sleep; so long an insensible of myself and may truly be said not to exist. † Distinct† idea of an object, that remains invariable and uninterested through a supposed variation of time; and this idea we call that of identity or sameness. â€Å"Distinct idea of several different objects existing in succession and connected together by a close relation and this to an accurate view affords as perfect a nation of diversity, as if there was no manner of relation among the objets†The nation of a self one soul is very likely s fiction â€Å"I am merely a bundle of perceptions. There is a consciousness of a continuing succession of experiences, but not of a continuing experiences; compatible view with the physicalist view of personhood. 3. What is the implication of their Metaphysical philosophies of the Self to the centripetal morality of the Filipinos? The Filipino Centripetal Morality denotes the elf as the basis of moral judgments and does the self as a standard. Filipino thought or diwang Filipino is generally an ethical or moralistic, predominantly socio-ethical, concrete and practical hence centripetal. Centripetal means â€Å"tending towards the center†. It refers then to people’s use of the SELF as the center and the basic commencement of the judgments. The Filipino moral judgment is understood as the people’s way of disclosing and explicating the golden precept the golden rule or mean which is base on living through moderate way. In Chinese term, this referred to â€Å"principle of measuring square†. Whatever measures you make is what you will be measured in return. Moreover, the implication is the centrality of the starting point which is the self always. The principle of non-moral judgment revolves around the self who is characterized by self-reflection and analysis. Eventually, this self-examination is an examination of the heart. Ultimately, Filipino centripetal morality considers the self as the standard by which one’s relationship with others ought to be regulated and ordered. â€Å"We† should do to others only that which is good to them and to us; â€Å"we† should not do anything detrimental to others and to ourselves. It demands a reciprocal between man and his fellowmen. That is men should not only mutually share the good but also mutually rid themselves of evil. Hence, one should know then so that you she or he knows other men. Because to know the good is to do the good. As what a used passage is that â€Å"Do unto others what you want others do unto you†. The transcendental self of a person, is the person identifies himself completely or well-nigh completely. The integrated summation of his ultimate values, the identity given is not generic identity wit the roles that he plays in his life ( it is even possible that he does not like the role or roles that he plays and therefore could not personally identify with them), nor with his numerical identity; for a person who knows who he is numerically, could still ask the question, who am I really? One’s transcendental is that which gives meaning and purpose to life the transcendental identity of a person is perhaps the more philosophically important the identity called transcendental because the answer usually lies beyond one’s self. The transcendental identity of a person therefore is generally other centered it is centered on what one regards as ultimate values the effect of that search for one’s Arche it is the being or concept that would integrate one’s life enables one to precede through life with at most certainty about his true Telos Since one transcendent identity is determinant of ultimate values. One’s ultimate concern is what gives meaning and direction to one’s life. One’s ultimate concern is what once identifies with completely. This is what one subjectively is without an ultimate concern one’s life is directionless and meaningless. Chapter 4 Summary Hume’s view on the Self and Nishida’s view on the Self The Affinity and Diversity HUME NISHIDA 1. These perceptions and impressions are identified by their self referential nature and that some perception of self seems to persist through time. This focal point of perception that continues through time and perceives its self in some fashion we choose to call me or I. . As a Buddhist, the ultimate good for Nishida is the realization of the true self, the Buddha nature. Nishida considered, although he continued to intertwine that relation with an internal relation in self-awareness. 2. This is known as Humes bundle theory of the self. Hume says, the mind has never anything present to it b ut the perceptions, and cannot possibly reach any experience of their connection with objects. The supposition of such connection is, therefore, without any foundation in reasoning. 2. Where his previous analysis of individual self-awareness described it as a self-reflection of the universal of self-awareness, his description now incorporated the dimension of recognition. Each is a relative other to the self. . 3. Hume means that we have no way of empirically establishing the independent existence of an external world, or what most of us call reality. The only world we can ever know is one of perceptions, ideas and experiences. 3. Nishidas notion of absolute, does not exclude the self; rather it constitutes self-identity as continually negating what it has been. Recognizing the absolute other within constitutes not simply a reflexive self-awareness but a self-awakening, a realizing of the â€Å"true self. † 4. Nevertheless, there are some that we are bound to accept in the everyday course of affairs. While they are ultimately approvable one needs these assumptions in order to function. a. such as the existence of the external world, b. the existence of other minds, c. The other minds have similar experiences as do you. d. the existence of the self, e. And the possible existence of some general intelligence pervading the universe. 5. Meaningful ideas are those that can be traced back to sense experience (impressions); beliefs that cannot be reduced to sense experience are not ideas at all, but meaningless utterances. Ideas are vague impressions of these impressions. No facts can be connected, proved, or explained by a priori reasoning. Space and time are the way in which impressions occur to us. Existence is not a separate idea. There is a distinction between matters of fact and relations of ideas. There is no power or necessity binding a cause to an effect. The mind is a bundle of impressions it is not a thing unto itself. . Nishida allows for the Buddhist view that there is actually no self to awaken by referring to the self-awakening of absolute nothingness; its awakening is the awakening of the â€Å"true self. † 5. Absolute nothingness in action, as it were, entails a negation (of a substantial, self-same self) and an affirmation (of the true self). â€Å"In absolute dialectics, mediation as absolute negation is mediation as absolute death, living by dying absolutely† Insofar as this is the finitude of the individual self, it also implies a logic of individuation where the role of other relative selves is dimished. If death is an ever-present opening, the other side of that opening so to speak is the absolute. To die is to stand vis-a-vis the absolute To express the relation between a God and the relative finite self, Nishida introduces a new term, â€Å"inverse correspondence† or, we might say, contrary respondence (gyaku-taio). The more one faces ones death, the negation of ones life as an individual, the more acutely one is self-aware as an individual. The closer the finite self approaches God the stronger the difference between them becomes. This peculiar kind of relation implies that God and the relative self are inseparable but never dissolve into one another. If their distinction entails an undifferentiated source of their difference, an absolute nothingness, then the more that source is emphasized the stronger the distinction holds 6. For Hume it is imagination, not reason or experiences that accounts for the persistent belief in the independent existence of an external world. Imagination ultimately overrides reason, and we cannot help believing in an independent, ordered, external world 6. The finite selves meets the asolute Nishida delved deeper into the relation between the individual finite human self and the absolute or God. Experientially it comes to therefore in death. We will consider the meaning of death first, then the nature of God or the absolute in relation to the finite self Conclusion The importance of the Self underlies the notion of essential attribution of being a ratio animalis towards the homo faber or towards the travel we seek to fonder through the capability of transcending our own selves into something, reaching the possibility of the impossibility as a creature of the being ness of God. The essential assertion of the two great thinkers enlighten the dark part of implicit notion regarding the individualistic one but develop the full potentiality that as a being we are capable of being different a unique creation. In David’s Hume Concept of the Self he denies that we even have a self; all learning comes from sensory impressions. These empirical notion that embedded a metaphysical configuration that there does not seem to be a separate impression of the self that we experience, there is no reason to believe that we a self, thus it denotes a notion that there is no self at all. The idea of the self pass for clear and intelligible, one impressions that gives rise to every real idea but self or person is not any one impression. Self is supposed to exist after a reference, no impression constant and invariable. â€Å"I â€Å"can never catch myself at any time without a perception and never can observe anything but the perception. When my perception is removed for any time, as by sound sleep; so long an insensible of myself and may truly be said not to exist. † Distinct† idea of an object, that remains invariable and uninterested through a supposed variation of time; and this idea we call that of identity or sameness. Distinct idea of several different objects existing in succession and connected together by a close relation and this to an accurate view affords as perfect a nation of diversity, as if there was no manner of relation among the objets†The nation of a self one soul is very likely s fiction â€Å"I am merely a bundle of percepti ons. There is a consciousness of a continuing succession of experiences, but not of a continuing experiences; compatible view with the physicalist view of personhood. In Nishida’s notion self is an object or some thing and self is nothing. The self is neither the subject of an experience nor the object of knowing. The self is the experience discussing Nishida, Nishitani described this rapport between experience and self, â€Å"of which it is said not that there is experience because there is a self, but rather that there is a self because there is experience. † This confirms the long standing Buddhist teaching of no self. The actual self is a process. To this process, Nishida assigned a term, koiteki chokkan, acting intuition. Basho literally means â€Å"place† or â€Å"field† and suggests an all embracing environment within which all activity occurs. Because it is all embracing, this place o field is without boundaries and without a center of reference. Imagine an infinite circle without a circumference and without a center. As Yuasa stated: The basho is a fundamental restriction on being’ existence; without it, no beings can exist in the world. Even though basho is without boundaries, boundaries are in practice erected. They are constructed by our empirical self, or ego. Our empirical self, however, is not our true self, but instead the self as subject, a self –referential point of view whereby all else becomes the object for the empirical self. On other words, whereas Basho is a primordial field of oneness, discrimination now results from the construction of boundaries. The discriminating self, as subject, is not the true self. The genuine self, for Nishida and in line with Buddhist teachings, is thus a â€Å"self that is not a self. † This is why Nishida claimed that the self â€Å"lives by dying. † This is also why Nishida emphasized the faculty of intuition, not in a passive but in an active sense. It is through this active intuition that self realizes itself. Discursive, analytical knowledge is sufficient. The comparative rapport which elucidates shows the diversity of both paradigm the perception regarding the self as a metaphysical boundaries because of the emptiness commencement of the place or the Basho and the no self which implicit denotes the impression of non-self. The divergence and similar view differs with regard to the concept of Buddhist connotation of dying, because the Western paradigm does not gives emphasis on such but the self as a bundle theory of impression per se. It shows the intertwine that sought to reality of the centripetal morality of Filipinos that we can see in everyday life. The way Filipino acts, thinks and live. But the challenge is that is really self nothing, is there really no self at all or is just a representation implying the fruitful transcendental aspect of living in the mundane, this a grasp that lies in individuality, in each one of us who has the ability to forsake the ambivalent way of living I the mundane part of our own being ness. The matter of our own body in realistic notion of living a spirited body and soul and the spirited soul which governs our body. The cause of everyday experiences is the long journey towards life as a traveling way of the right part in living the true horizon of governing towards God as the unifying substantive and essential creator of ours. In effect to the beyond port is the imaginative sort through reality and ideology which partakes individual preference to live trough eternally as a finite version of god enable for us to live in a natural and essentiality way of living throughout our own existence in an objective and subjective being ness. This serves as deeper commencement in metaphysical studies that everything rooted through metaphysical studies, thou the past is an end but an end without a period it is a comma that describes an everlasting continuation of learning a new field of knowledgeable affiliations, a modern period or even the time we have today, the contemporary age of today dealt with a big travails of accepting or disregard the information of learning by acquisition as an exemplary of the education per se but what really matters is the stability of being a rational individual capable of a moral altruism in thy self and towards the other that is the centrality of knowledge that even the longest period of time can not erase. The rise of the philosophy in metaphysical boundaries is the beginning of a continuous venture in life that is capable of acquiring new fruitful information that may influence our own individual personhood which regards a starting point of the endless point of learning through philosoph izing. We should not break or deconstruct what lies in our past what the history composed of because it helps us, the future sake to a more success venture regarding new discoveries that is why the modernization towards philosophy is a statue of wisdom. Thus, philosophy is a continuous process of learning through a rational state of existence. Remember that changes are not a hindrance for success. References Books Ayer, A. J. (1980). Hume, Oxford University Press Baillie, James (2000). Hume on Morality, Taylor and Francis Books Ltd. Burns, Kevin (2006). The Greatest Thinkers and Sages from Ancient to Modern Times, Arcturus Publishing Limited Ceniza, Claro R. (2001). Thought, Necessity and Existence: Metaphysics and Epistemology for Lay Philosophy, De La Salle University Press, Inc. Gaskin, J. C. A (1993). Dialogues and Natural History of Religion, Oxford University Press Masao, Abe (1990). An Inquiry into the Good, Yale University Press Mc Grea, Ian P. Greatest Thinkers of the Eastern World, Harper Collins Norton, David Fate (1993). The Cambridge Companion to Hume, Cambridge University Press Perry, John (1975). Personal Identity, University of California Press Pojman, Louis (2003). Theory of Knowledge, Wadsworth Thomson Learning Inc. Solomon, Robert C. (1996). Twenty Questions, Harcourt Brace and Co. Taylor, A. E. (1961). Elements of Metaphysics, Banes and Noble Inc. 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