Hamlet Questions and answers Essay

1.1 1. What happens when Francisco and Bernardo meet at the beginning of 1.1? Where are we, and when? Why is there confusion over which one is supposed to challenge the other by asking â€Å"Who’s there†? Why is Horatio with Bernardo and Marcellus? Who is he? They saw something strange, we are at Denmark. He is asking â€Å"who’s there?† It is because he’s not sure what is there by judging the shadow he saw and it is at night causing the visibility becomes very low as well. Horatio was with Bernardo and Marcellus because they have both seen the ghost of King Hamlet, and Horatio has come to help them determine the origin of the ghost. 2. What is Horatio’s initial response to the story of the apparition? What happens when the ghost appears for the first time (1.1.39.1)? Notice that Horatio addresses it as â€Å"thou.† This is the form of address used with friends or inferiors. Shakespeare’s audience would have been much more attuned to the difference than we are. What is the effect of Horatio’s addressing the ghost as â€Å"thou†? When Horatio was first told about the appearance of the apparition, he was skeptical, † Horatio says ’tis but our fantasy And will not let belief take hold of him† ( 1.1.29). When the ghost was first sighted in the play, Bernardo remarks that the ghost looks similar to the King Hamlet, and Marcellus reasons with Horatio that he should address the ghost. This usage of the word † thou† causes the ghost to exit. Marcellus comments that the ghost was offended, meaning that by Horatio speaking to the ghost of the King with such lack of respect and with demands the ghost left. 3. What does Horatio first assume the appearance of the ghost means (1.1.70)? Why are there such intense war preparations in Denmark? (Read 1.1.69-107 carefully to get the international background of the play.) What does Horatio suggest by his discussion of Julius Caesar’s death (1.1.112 – 125)? Why does he choose the example of Rome? (You may research Julius Caesar if necessary.) Horatio initially assumes that the ghost appearance must mean that there is something wrong with the current government, † this bodes some strange eruption to our state†, and that the appearance is foreshadowing some ominous event that will soon occur. There are intense war preparations in Denmark, and Bernardo and Marcellus question Horatio is he knows the reason behind such actions. Horatio responds that there are rumors that the King Hamlet, who was very prideful in manner, was challenged to battle Fortinbras of Norway and did kill the King Fortinbras. Kind Fortinbras forfeited his land to whoever conquered him, but King Hamlet made a deal and bargained some of the given land to the son of King Fortinbras. The young Fortinbras is uncontrollable with his rage against King Hamlet and Denmark and has been attacking the edges of the land with a spirit of adventure , and is set on his attack to regain the lost lands. Denmark is preparing aggressively for the imminent battle against young Fortinbras of Norway. Horatio is suggesting a connection of Julius Cesar’s and the fall of Rome, in that he discusses that King Hamlet’s death will led to the fall of the land. Horatio chooses the example of Rome to emphasize the King Hamlet’s role in destruction. Both Cesar and King Hamlet are prideful in nature, and have had their pride challenged and their subsequent actions leading to their death. Rome is also known as a grand empire of strength but after the assassination of Julius Cesar, the Roman Republic collapsed and ended. 4. What happens when the ghost appears for the second time (1.1.108)? Why does it leave so abruptly? The questions Horatio asks it represent, according to the thought of the time, the reasons why a ghost could appear. When the ghost appears again, Horatio asks the ghost to speak concerning why it had come in the first place and the reason behind such appearances. When the ghost seems to begin to leave after Horatio questions it, Bernardo and Marcellus try to stop it by throwing their partisans at the ghost. Marcellus believes that the ghost left because they had angered it when they attempted to force the ghost to speak using violence, but Horatio notes that it was the roster crowing that stopped the ghost from speaking and then leaving. 5. What is the purpose of the two discussions of the crowing of the cock, Horatio’s pagan one and Marcellus’ Christian one (1.1.130 – 164)? Horatio tells the others that the rosters crowing awaken a god of daylight and any ghosts who are wandering on the earth are forced to hide until night comes. On the other had Marcellus states that daytime is similar to Christs’ Resurrection, and that no evil thing can roam the Earth during the sacred and hallowed time. These two different discussions regarding the rooster crowing are symbolic of the overall confusion and determination of the ghost’ purpose there. Prince Hamlet later questions if the ghost is something of evil origins there to tempt him into committing sins, or if the ghost is merely trying to help and warn him, and is a victim of the the daylight gods’ reign. 1.2 1. What is the threat from young Fortinbras? (ll. 17-41)? How is Claudius responding to the threat? (You may also want to keep in mind that the name â€Å"Claudius† appears only in the opening stage direction for 1.2. The name is never spoken in the play. He is simply â€Å"the King.†) Throughout his speech, Claudius is telling the court of the sorrow in losing Hamlet, but in joy in the court accepting the marriage of Claudius to Queen Gertrude.Claudius refers the young Fortinbras of his ignorance in believing that Denmark would be weak after the death of King Hamlet, and though Fortinbras is demanding the lands which were lost by King Fortinbras, Claudius is ignoring those demands. King Claudius is also telling the court about the uncle of the king of Norway, who is weak and sick and unaware of young Fortinbras’ actions. King Claudius responds to the threat of war from Norway, by sending a message to the uncle of the king of Fortinbras informing him of young Fortinbras’ mission and in that he is using war supplies from Norway’s subjects, and to stop young Fortinbras from moving further. 2. Based on Claudius’ first 63 lines in office (1.2.1-62), how would you rate him as a ruler? In what ways does he already differ from Old Hamlet as king? (Consider how Old Hamlet would have responded to Young Fortinbras.) Laertes asks King Claudius if he would let him return to France with approval and permission, to which Claudius responds first by asking if Polonius, the father to Laertes, approves. Polonius states that he is reluctantly accepting of Laertes’ question and Claudius formally gives him permission to return to France. So far Claudius’ behavior is very different from those spoken about King Hamlet’s. King Hamlet was said to have been very prideful and warlike in his actions, while Claudius is taking a more diplomatically aggressive reaction. Claudius is avoiding physical confrontation with young Fortinbras and is instead implementing the uncle of King Fortinbras to take action to avoid war. This reaction shows the amount of research done and clear thoughts dedicated to how to react to the threat of young Fortinbras without battle that could be destructive. King Hamlet probably would’ve reacted pridefully by force. Young Fortinbras is basically challenging Denmark to fight, which is how King Hamlet was brought to battle in the first place. 3. What do Claudius and Gertrude want Hamlet to do that he doesn’t want to do? Why won’t they let him do it? How does he respond to them? How do they respond to the way he responds to them? (Research the three well-known people associated with the University of Wittenberg in Germany: Martin Luther, Doctor Faustus, and Hamlet. Can you see any connections among the three?) Claudius and Gertrude want Hamlet to stay in Elsinore instead of going back to the University in Wittenberg, and in response he said, forcibly,† i shall in all my best, obey you, madame†, and only responds to his mother. This choice in response displays the amount of anger and repressed emotions Hamlet has against Claudius, and not excluding Gertrude. Claudius responds to Hamlets reply by pronouncing how loving and joyfully kind Hamlet is and that they should go to celebrate their marriage with a feast in celebration. Martin Luther translated the Bible into German, and created a whole new religion after he separated himself from the Catholic Church. Doctor Faustus, in the play, had discarded the Bible, in favor of books of magic, and forbidden arts. If Hamlet had gone to this University as well, it is clearly a connection to the separation from  Catholicism and religion, in that Hamlet will begin to question the reason behind the ghost and the incentive of his morality, if religion is no longer needed or believed. 4. How seriously do you take Claudius’ argument against Hamlet’s â€Å"prolonged† mourning (1.2.87-109)? How long has Hamlet been mourning (1.2.138)? (The normal mourning period of a noble or gentle woman for a dead husband at this time [ca. 1600] was a year or more.) Claudius’ argument with Hamlet regarding Hamlet’s prolonged mourning seems ridiculous. Queen Gertrude has also regarded Hamlet’s mourning to be too long and asks why he felt such a personal connection to the death of his father. According to the time period, the mourning period was so recent in relation to the year long usually seen, in that King Hamlet had died only months ago. Read notes on The Wheel of Fortune. Also, consider what you have learned in ENG3U about The Great Chain of Being. Finally, consider what you have learned about archetypes of literature. Now consider #5. 5. How might the death of the King and the remarriage of the Queen to Claudius affect Hamlet’s image of the ideal mother and father archetypes? In other words, what does he come to a realization about at this stage in his journey? It will causes him think that the relationship between mother and father can be easily established by keep changing of marriage, he shows that all the years of relationships between with his father and mother change and there may no true love at all form each other as well. 6. Read Hamlet’s first soliloquy (1.2.129-59) carefully. What is it that is really bothering him about what has happened since his father’s death? How would you describe the tone of his feelings detached, impassioned, rational, ironic, or what? It seems that Hamlet is more confused than angry from his soliloquy. He has been raised in Catholicism and expects the reaction to the marriage of his uncle and mother to be as detested and disgusting throughout society, but  notices how he is alone in his reaction. The double relation, uncle and father, is seen as incestuous and wrong, but he still is unable to know how to comfortably act towards the marriage. Throughout the soliloquy it is clear that Hamlet is more upset from his mother marrying his uncle, than his father’s death, but uses his father death to give him reason for being so upset and betrayed. 7. Concept Consideration: New Historicism Read the following except about religious beliefs of the time from Jung’s Advice to the Players: The shock of Horatio’s news brings him [Hamlet], quite naturally, somewhat out of his despondency. Hope begins to rise once more that perhaps the good father is not completely lost to him. But this is hope tempered by fear and confusion from the beginning. Ghosts, for the Elizabethans, fell into two distinct categories for Catholics and Protestants †¦ . For Catholics, they were actually souls of the departed, on leave from Purgatory. Protestants, on the other hand, held more complex beliefs, thinking them spirits, usually from hell but occasionally from heaven. They were thus either devils or angels who had assumed the shape of the dead (Portfield 78). Question: When Horatio tells Hamlet that he saw the ghost, what does Hamlet suspect the about the nature of the ghost and the reason for its appearance (1.2.254-57)? Which religious views does his opinion seem to favour at this point in time? Works Cited: Portfield, Sally R. Jung’s Advice to the Players: A Jungian Reading of Shakespeare’s Problem Plays. Westport, Connecticut: Greenwood Press. 1994. Print.

“Tears, Idle Tears”

The speaker sings of the baseless and inexplicable tears that rise in his heart and pour forth from his eyes when he looks out on the fields in autumn and thinks of the past. This past, (â€Å"the days that are no more†) is described as fresh and strange. It is as fresh as the first beam of sunlight that sparkles on the sail of a boat bringing the dead back from the underworld, and it is sad as the last red beam of sunlight that shines on a boat that carries the dead down to this underworld. The speaker then refers to the past as not â€Å"fresh,† but â€Å"sad† and strange.As such, it resembles the song of the birds on early summer mornings as it sounds to a dead person, who lies watching the â€Å"glimmering square† of sunlight as it appears through a square window. In the final stanza, the speaker declares the past to be dear, sweet, deep, and wild. It is as dear as the memory of the kisses of one who is now dead, and it is as sweet as those kisses that we imagine ourselves bestowing on lovers who actually have loyalties to others. So, too, is the past as deep as â€Å"first love† and as wild as the regret that usually follows this experience.The speaker concludes that the past is a â€Å"Death in Life. † Form This poem is written in blank verse, or unrhymed iambic pentameter. It consists of four five-line stanzas, each of which closes with the words â€Å"the days that are no more. † Commentary â€Å"Tears, Idle Tears† is part of a larger poem called â€Å"The Princess,† published in 1847. Tennyson wrote â€Å"The Princess† to discuss the relationship between the sexes and to provide an argument for women’s rights in higher education. However, the work as a whole does not present a single argument or tell a coherent story.Rather, like so much of Tennyson’s poetry, it evokes complex emotions and moods through a mastery of language. â€Å"Tears, Idle Tears,† a particula rly evocative section, is one of several interludes of song in the midst of the poem. In the opening stanza, the poet describes his tears as â€Å"idle,† suggesting that they are caused by no immediate, identifiable grief. However, his tears are simultaneously the product of a â€Å"divine despair,† suggesting that they do indeed have a source: they â€Å"rise in the heart† and stem from a profoundly deep and universal cause.This paradox is complicated by the difficulty of understanding the phrase â€Å"divine despair†: Is it God who is despairing, or is the despair itself divine? And how can despair be divine if Christian doctrine considers it a sin? The speaker states that he cries these tears while â€Å"looking on the happy autumn-fields. † At first, it seems strange that looking at something happy would elicit tears, but the fact that these are fields of autumn suggests that they bear the memories of a spring and summer that have vanished, lea ving the poet with nothing to look forward to except the dark and cold of winter.Tennyson explained that the idea for this poem came to him when he was at Tintern Abbey, not far from Hallam’s burial place. â€Å"Tintern Abbey† is also the title and subject of a famous poem by William Wordsworth. (See the â€Å"Tintern Abbey† section in the Spark Note on Wordsworth’s Poetry. ) Wordsworth’s poem, too, reflects on the passage of time and the loss of the joys of youth. However, whereas Tennyson laments â€Å"the days that are no more† and describes the past as a â€Å"Death in Life,† Wordsworth explicitly states that although the past is no more, he has been compensated for its loss with â€Å"other gifts†: That time is past,And all its aching joys are now no more And all its dizzy raptures. Not for this Faint I, nor mourn nor murmur; other gifts Have followed; for such loss, I would believe, Abundant recompense. Thus, although bot h Wordsworth and Tennyson write poems set at Tintern Abbey about the passage of time, Wordsworth’s poem takes on a tone of contentment, whereas Tennyson’s languishes in a tone of lament. â€Å"Tears, Idle Tears† is structured by a pattern of unusual adjectives used to describe the memory of the past.In the second stanza, these adjectives are a chiastic â€Å"fresh†¦sad†¦ sad†¦ fresh†; the memory of the birth of friendship is â€Å"fresh,† whereas the loss of these friends is â€Å"sad†; thus when the â€Å"days that are no more† are described as both â€Å"sad† and â€Å"fresh,† these words have been preemptively loaded with meaning and connotation: our sense of the â€Å"sad† and â€Å"fresh† past evokes these blossomed and withered friendships. This stanza’s image of the boat sailing to and from the underworld recalls Virgil’s image of the boatman Charon, who ferries the dead to Hades. In the third stanza, the memory of the past is described as â€Å"sad†¦strange†¦ sad†¦ strange. †The â€Å"sad† adjective is introduced in the image of a man on his deathbed who is awake for his very last morning. However, â€Å"strangeness† enters in, too, for it is strange to the dying man that as his life is ending, a new day is beginning. To a person hearing the birds’ song and knowing he will never hear it again, the twittering will be imbued with an unprecedented significance—the dying man will hear certain melancholy tones for the first time, although, strangely and paradoxically, it is his last.The final stanza contains a wave of adjectives that rush over us—now no longer confined within a neat chiasmic structure—as the poem reaches its last, climactic lament: â€Å"dear†¦ sweet†¦ deep†¦ deep†¦ wild. † The repetition of the word â€Å"deep† recalls the â€Å"depth of some divine despair,† which is the source of the tears in the first stanza. However, the speaker is also â€Å"wild with all regret† in thinking of the irreclaimable days gone by.The image of a â€Å"Death in Life† recalls the dead friends of the second stanza who are like submerged memories that rise to the surface only to sink down once again. This â€Å"Death in Life† also recalls the experience of dying in the midst of the rebirth of life in the morning, described in the third stanza. The poet’s climactic exclamation in the final line thus represents a culmination of the images developed in the previous stanzas. Tears, Idle Tears The speaker sings of the baseless and inexplicable tears that rise in his heart and pour forth from his eyes when he looks out on the fields in autumn and thinks of the past. This past, (â€Å"the days that are no more†) is described as fresh and strange. It is as fresh as the first beam of sunlight that sparkles on the sail of a boat bringing the dead back from the underworld, and it is sad as the last red beam of com/online/">sunlight that shines on a boat that carries the dead down to this underworld. The speaker then refers to the past as not â€Å"fresh,† but â€Å"sad† and strange.As such, it resembles the song of the birds on early summer mornings as it sounds to a dead person, who lies watching the â€Å"glimmering square† of sunlight as it appears through a square window. In the final stanza, the speaker declares the past to be dear, sweet, deep, and wild. It is as dear as the memory of the kisses of one who is now dead, and it is as sweet as thos e kisses that we imagine ourselves bestowing on lovers who actually have loyalties to others. So, too, is the past as deep as â€Å"first love† and as wild as the regret that usually follows this experience.The speaker concludes that the past is a â€Å"Death in Life. † Form This poem is written in blank verse, or unrhymed iambic pentameter. It consists of four five-line stanzas, each of which closes with the words â€Å"the days that are no more. † Commentary â€Å"Tears, Idle Tears† is part of a larger poem called â€Å"The Princess,† published in 1847. Tennyson wrote â€Å"The Princess† to discuss the relationship between the sexes and to provide an argument for women’s rights in higher education. However, the work as a whole does not present a single argument or tell a coherent story.Rather, like so much of Tennyson’s poetry, it evokes complex emotions and moods through a mastery of language. â€Å"Tears, Idle Tears,† a particularly evocative section, is one of several interludes of song in the midst of the poem. In the opening stanza, the poet describes his tears as â€Å"idle,† suggesting that they are caused by no immediate, identifiable grief. However, his tears are simultaneously the product of a â€Å"divine despair,† suggesting that they do indeed have a source: they â€Å"rise in the heart† and stem from a profoundly deep and universal cause.This paradox is complicated by the difficulty of understanding the phrase â€Å"divine despair†: Is it God who is despairing, or is the despair itself divine? And how can despair be divine if Christian doctrine considers it a sin? The speaker states that he cries these tears while â€Å"looking on the happy autumn-fields. † At first, it seems strange that looking at something happy would elicit tears, but the fact that these are fields of autumn suggests that they bear the memories of a spring and summer that have vanished, leaving the poet with nothing to look forward to except the dark and cold of winter.Tennyson explained that the idea for this poem came to him when he was at Tintern Abbey, not far from Hallam’s burial place. â€Å"Tintern Abbey† is also the title and subject of a famous poem by William Wordsworth. (See the â€Å"Tintern Abbey† section in the Spark Note on Wordsworth’s Poetry. ) Wordsworth’s poem, too, reflects on the passage of time and the loss of the joys of youth. However, whereas Tennyson laments â€Å"the days that are no more† and describes the past as a â€Å"Death in Life,† Wordsworth explicitly states that although the past is no more, he has been compensated for its loss with â€Å"other gifts†: That time is past,And all its aching joys are now no more And all its dizzy raptures. Not for this Faint I, nor mourn nor murmur; other gifts Have followed; for such loss, I would believe, Abundant recompense. Thus, although both Wordsworth and Tennyson write poems set at Tintern Abbey about the passage of time, Wordsworth’s poem takes on a tone of contentment, whereas Tennyson’s languishes in a tone of lament. â€Å"Tears, Idle Tears† is structured by a pattern of unusual adjectives used to describe the memory of the past.In the second stanza, these adjectives are a chiastic â€Å"fresh†¦Ã‚  sad†¦ sad†¦ fresh†; the memory of the birth of friendship is â€Å"fresh,† whereas the loss of these friends is â€Å"sad†; thus when the â€Å"days that are no more† are described as both â€Å"sad† and â€Å"fresh,† these words have been preemptively loaded with meaning and connotation: our sense of the â€Å"sad† and â€Å"fresh† past evokes these blossomed and withered friendships. This stanza’s image of the boat sailing to and from the underworld recalls Virgil’s image of the boatman Charon, who ferries the dead to Hades.In the third stanza, the memory of the past is described as â€Å"sad†¦Ã‚  strange†¦ sad†¦ strange. † The â€Å"sad† adjective is introduced in the image of a man on his deathbed who is awake for his very last morning. However, â€Å"strangeness† enters in, too, for it is strange to the dying man that as his life is ending, a new day is beginning. To a person hearing the birds’ song and knowing he will never hear it again, the twittering will be imbued with an unprecedented significance—the dying man will hear certain melancholy tones for the first time, although, strangely and paradoxically, it is his last.The final stanza contains a wave of adjectives that rush over us—now no longer confined within a neat chiasmic structure—as the poem reaches its last, climactic lament: â€Å"dear†¦ sweet†¦ deep†¦ deep†¦ wild. † The repetition of the word â€Å"deep† recalls the â€Å"depth of some divine despair,† which is the source of the tears in the first stanza. However, the speaker is also â€Å"wild with all regret† in thinking of the irreclaimable days gone by.The image of a â€Å"Death in Life† recalls the dead friends of the second stanza who are like submerged memories that rise to the surface only to sink down once again. This â€Å"Death in Life† also recalls the experience of dying in the midst of the rebirth of life in the morning, described in the third stanza. The poet’s climactic exclamation in the final line thus represents a culmination of the images developed in the previous stanzas.

Is the war on terrorsim just Essay

In this paper I argue that war against terrorism is no just but some war can be just as long as it follows the theory of a just war. As old as early civilizations, war played a significant role in the political stability and security of the society. It has been a central feature of civilisation throughout recorded time. (Evans, 1). Although war is seen as violent and morally destructive, still it was considered as an effective way of defending and even promoting civilization. It was also used by the major religions of this world such as Islam and Christianity to spread their faith. In every war, we can’t deny the fact that there is a political motive behind the heroic reason of its leaders. Being evil by nature, there are a lot of arguments regarding the moral aspect of war. According to La Vitta Cattolica, the debate is whether the nature of traditional war is still applicable with the modern one. Their stand is it is still the same when it comes to the extent of its fatality. They described it as a lethal contest, fed by hatred, physical violence is unleashed in all its brutality. (Elshtain, 108). Is war really for the benefit of people or is just another way of exploiting humanity? There is also a question regarding the extent of its necessity. Nowadays, there are standards to fulfil if a country wants to engage in war. Although a term such as just war was derived from this war controversy, still justice is still a question. It is because the provisions of this just war theory is not fulfilled. Until now, we can say that there is no such war in our history that fulfilled those provisions. Meanwhile, war is also in the history of Christian church. When we look at the teachings of Christianity, we can say that it is against the ideas of Jesus Christ. As we read the gospel, it was clearly imposed by Christ that each of us should love one another even our enemy. As a matter of fact, Nicolas I said that was is always satanic to its origin. (Elshtain, 113). Even Christ himself set an example of being a promoter of peace. But later on, the said faith needs to adapt to the changing world and the result is the use of war to defend the faith. During the 4th and 5th century, Christians were obliged to do military service. This policy was change during the middle ages but later on, the Church became involved with crusades. (Elshtain, 113). Here we can see that war is really inevitable. Although war is inevitable, still a nation or state should do alterative ways to defend themselves. Even if the motive of engaging in war is good the casualties that it will cause to humanity is great. In previous wars, a lot of innocent lives were brutality killed. It will be reasonable if those people were oppressors or enemy of the states but those people were ordinary citizens that needs to be protected. As said by Thucydides, â€Å"The strong do as they can while the weak suffer for what they must† (Chomsky, 1). It is the strong forces church as political and military forces who initiated the war but sadly, the civilians who have nothing to do with their decisions suffer from its consequences. As a state it is the responsibility of the government to promote the welfare of its people by letting them experience political security. One way of ensuring political security is through defending a state from foreign invaders. But it doesn’t mean that war is the only option to defend one state. For me, war should be the last option of the state and apart from selfish political reason; the welfare of the people should be the main motive. When it comes to war against terrorism, I believe that it is not just because it doesn’t apply to just war theory. What is a just war? In a traditional sense, it denotes a specific body of moral doctrine found in Christianity. (Evans, 2). It means that the faith that promotes peace love for enemies also adopted the use of war to secure the faith. In modern times, a just war means following certain ethical consideration before engaging in a war. In other words, actions are evaluated in terms of range of the likely consequence. (Chomsky, 7). It means that a just war should create a lesser physical and moral damage. It also means that engaging in a just war is like choosing the lesser evil. â€Å" †¦though within war there may be many acts of heroism, just war theory cannot then, be said to glorify war or be blind of its moral horrors. † (Evans, 10). Aside from that, just like other kinds of war, it involves torture and interrogation of innocent civilians. One way of justifying the war against terrorism is the idea that it protects the people from fatal terrorist attacks. Nowadays, terrorist attacks which is most commonly in a form of bombing kills a lot of innocent civilians. Other than that terrorist attacks can affect a nation’s economy that is why there are still doubts whether war against terrorism is really for people. Because the political stability of a states is also threatens by terrorist attacks, there is the possibility that the security of civilians is not the primary concern. Let us look at the condition of war theory and see whether the war against terrorism is a just war. First, the cause must be just and the justice of the cause is sufficiently great. Next, one must be confident that it will not yield long term consequences longer than the status quo. Obviously, it should be the last resort and moral standards should not be compromised. We can say that the first two conditions apply to the war against terrorism but the applications of the latter conditions were questionable. Surely this kind of war will cause long term psychological effects to the civilians involve. It can cause major trauma to the victims that can affect their daily lives even if the war is over. It is also obvious that moral standards were compromised because of the use of torture to gain information. There is also a debate regarding the moral aspect of torture. Indeed, information during war is a necessity for it can serve as a solution to win and end the war immediately. But the question is whether it is needed right here and now to win a particular battle. (May, 196). Form me, whether their information is helpful or necessary in winning the battle, torture is still a form of human rights violation. Indeed, war is not a good way of defending a state. Even if there are just wars, still it is very fatal and those innocent civilians were the common victims. But if there is no other option except war, it is reasonable as long as it promotes the welfare of the states and civilians. References: Elshtain, J. (1992) Modern War and Christian Conscience. But was it Just?. La Civilitta Cattolica. New York. Evans, M. (2005). Just War theory: A reappraisal. New York: Palgraw Macmillan. May, L. (2007). War Crimes and Just War. New York: Cambridge University Press. Chomsky, N. (2006). A Just War? Hardly. Retrieved: January 9, 2007 from ZNPT Commentaries. Website: http://www. zmag. org/sustiners/content/2006-05/zochomsky. cfm.

Coca-cola projact Research Paper Example | Topics and Well Written Essays - 3250 words

Coca-cola projact - Research Paper Example Frank M. Robinson a bookkeeper and the partner to Dr. Pemberton was the one behind the name â€Å"Coca-Cola† and again he designed the trademarked, distinct script, which is still used today. During the earlier periods the company sold the beverages in glasses. However, in the late 19th century, two lawyers came in to obtain permission from Chandelier to sell the drink in bottles. This was the beginning of the bottled beverage, which is currently located in every part of the globe. After the lawyers were granted the permission to sell the beverage in bottles, the company put up competition for the design of the Coca-Cola bottle. The competition ended when an Indiana Company won the tender to manufacture the bottles. The company manufactured a unique, decent looking bottle, which could be identified in the dark. The shape of the bottle is still retained by the company to date. The bottle was used as a step to distinguish the company from the other competitive companies by posting its unique attributes. Coca-Cola Company was sold to Ernest woodruff for $25 in 1919. His son Robert later on succeeded him in 1923. Robert is entrusted with the honor to introduce the company to the World Olympic Games in 1928 and expanded its distribution of the beverage to many countries around the world (Coca-Cola Company Web). Another fact that boasted the company was during the 2nd World War, Coca-Cola offered a lower rate in terms of price to the uniformed soldiers. During this time of the war many people got the opportunity to taste the drink, and after the war, Coca-Cola was in a good position in comparison to the previous period before the war (Coca-Cola Company Web). The company also ventured into the manufacture of juices. It started by buying Minute Maid juice manufacturing company. Roberto Goizueta became the chairman and CEO of the company in 1980’s (Coca-Cola Company Web). He reigned during

Theatre Essay Example | Topics and Well Written Essays - 750 words

Theatre - Essay Example Her dialogues were very spot on, and if there is any blame to be made on her part, it should be directed towards the original play instead of her performance. Others were not so great. Kate Herrell in her role as Virginia had trouble delivering the frustrated sarcasm of an actress whose career seemed to be fading away. The reaction to her first criticism regarding her performance in The Golden Egg was not as violent as that of someone who dopes and pops pills should have been. She had all the dialogues and swear words a funny crude character requires, but somehow, she returned not as many laughs as she could have. Other characters generally fulfilled their roles well, from Ira (played by Craig Ewing) the theatre-critic, to Emma (Fina Romero) the witty know-it-all oldie. Most of the one-liners presented by Ira were especially funny, as he explains why he ridicules the play when he does: Hey, I didn’t write this shit. 3. Where the play was particularly lacking was with the perfo rmance of J. Nick Dickert, who played James. He was in the lead role, but displayed little characteristics of a leading actor. James’ nature was displayed too humbly in my opinion. ... ike â€Å"He has all of my mannerisms and none of my walk†, in reference to the actor who played the role James turned down, should have been wonderfully sarcastic, but they were not. The supporting roles of Gus, the coat boy and Peter came in handy in those times, played by Noah Mittman and Christopher Lynch respectively. Mittman did a great Southern accent as Gus. 5. Directing The cast helped each other in terms of acting because of the great direction. Eileen Kearney did a wonderful job portraying the inner workings of a theatre production which the regular audience is very quick to judge. Her choice of comic cast shed some light on Mcnally’s mind-frame as it must have been when coming up with this play, which had more to show than simply portraying the backstage workings of a recently held play. The director brought to light the lack of loyalty that actors often share. They pretend to like each other only up until the point when the play is cast in a bad light, such as when a bad review comes in, which quickly turns everything into a blame game. I especially liked the way Eileen brought in the bad news, whether it would be via Emma reading the Times newspaper or through the television, and all the focus of the audience would turn towards the controversial characters of Virginia, James (who pretended to like the play) and the kleptomaniac director who hates praise Frank. This was supported by the beautiful set design which put Julia’s, the producer’s wealth on display seems as everyone was confined to her room as the reviews piled in. The lighting focused on the actors and never on objects of concern, so that the focus was always on their expressions as opposed to the television or the newspaper. The ambient light was kept to a minimum for this reason. The

Sex Disparities in the Use of IV Rt-PA Essay Example | Topics and Well Written Essays - 2500 words

Sex Disparities in the Use of IV Rt-PA - Essay Example For the women who are 50 years and above they are less likely to be admitted in the ICU as compared to men. For the women they have to wait for a long time in the emergency section than for the men it has always been believed that men are at more risk when suffering from cancer as compared to the men. A woman suffering from stroke is much different from a man with the same disease. The disease ranges from the symptoms to the treatment process (Gerarld, 2009). ii. Loss of balance and dizziness. When you’re experiencing all this and having trouble when walking one might end up coming to assumptions that it is the intoxication process but these might be one of the symptoms of stroke. v. Severe headaches. When one is suffering from stroke one is likely to experience severe headaches now and then. In a recent study it was noted that 600 patients were found to be experiencing headache women are likely to have headaches than the men. The researchers have indicated that the physicians treat the women who experience stroke in a less aggressive manner than the way they handle men. There are so many differences between thesymptoms of a stroke in a man and in a woman. The rt-PA method of treatment stands for Recombinant Tissue Plasminogen Activator which is an enzyme that has proteins and it helps so much in the breaking of the blood clots. It is a very common method of the treatment of stroke. The research that has been taken in New York it indicates that women have got around 30% lesser odds of getting the treatment using the rt-PA method of treatment. The research has also touched on other sectors and the findings are that women are less likely to receive Thrombolytic treatment in the New York. Thrombolytic treatment of cancer entails the dissolving of the blood clot. The reason why there is a challenge in the chances of women to get thrombolysis is that timeliness

Concurrent Engineering Essay Example | Topics and Well Written Essays - 3500 words

Concurrent Engineering - Essay Example The rapid growth and expansion of various organizations into different parts of the world has made it necessary for organizations to form a reliable process that supplies raw materials to the company and distributes the finished products to the vendors all over the world. Another major factor is the impact supply chain management has had on customer service. Supply chain management ensures that the right amount of a certain product is made available to the customer at the right time. In addition proper supply chain management also ensures that the product is where the customer expects it to be. Other than that supply chain management help Company’s cut down on costs by cutting down the use of assets such as warehouses, transport and manufacturing plants (Mentzer et al., 2001). According to La Londe and Masters (1994), supply chain management is a process in which different companies provide raw materials. Multiple organizations use those raw materials to manufacture a product and placing that product in the hands of the customer. Wholesalers, transportation, raw material, producers and assemblers all fall under the category of supply chain management (La Londe & Masters, 1994). Concurrent Engineering: Concurrent engineering is a type of work approach where different processes and tasks are carried out at the same time. The main aim of concurrent engineering is to reduce the time it takes to manufacture and distribute a product. Concurrent engineering in the recent past has experienced a number of changes. With each change companies have tried to refine and shape the processes of concurrent engineering to suit their needs (Ma et al., 2008). It is for this reason that concurrent engineering has gained a lot of popularity amongst different organizations. Concurrent engineering is based on two main concepts. The first concept states that the nature and lifespan of all the resources being used must be taken into account during the design phase. The lifespan o r the lifecycle of all the resources can vary in amount and in type. Information regarding any resources can be qualitative or quantitative and can be sometimes very difficult to manage. The variation in volume and type causes different designers to focus on a particular subject or a particular domain of the product being manufactured the rest of the information is either ignored or is handed over to someone else to ponder over. Second concept revolves around the fact that the later stages of design phase must be carried out simultaneously that is concurrently. Any errors would be discovered early on in the design phase and would be rectified without any significant delay and without any trouble. Early detection of these errors also reduces the number of costly mistakes that the company can encounter in the latter stages of production. In 2006, a study showed that concurrent design process can help organizations save large amounts of money (Quan & Jianmin, 2006). Concurrent engineer ing is opposite to the traditional and sequential waterfall method. Waterfall method moves in a sequence with the sequence already defined. Any mistakes within the waterfall method could lead to the heavy alteration in the design which eventually leads to wastage of time. Concurrent Engineering in Supply Chain Management In the last decade, various organizations and governments have made a lot of effort within framework of research and development of concurrent eng

Critically assess the implications of Social Contrant Theory (SCT) for Essay

Critically assess the implications of Social Contrant Theory (SCT) for relations between the individual and state - Essay Example overnment and state in the current times, and provides a strong justification of the limitation of the power of the state against the citizens, and the corresponding authority of the people to establish a government that will serve the common good and embody the people’s ideals and aspirations. Thomas Hobbes’ political philosophy of social contract theory is outlined in the hypothetical State of Nature. In his Leviathan published in 1651, he articulated on a particular theory of human nature that gives a rise to a particular view of morality and politics (Gauthier 1988). He rejects the theory of Divine Rights of Kings, indirectly refuting Filmer’s claim that a king’s authority is invested in him by God, enjoys an absolute authority, in which the basis of political obligation lays in an individual’s obligation to obey God absolutely. Hence, this theory of Filmer, which Hobbes rejects in his social Contract theory, states that political obligation is subsumed under religious obligation (ibid). Rather, Hobbes argued that obligation and political authority are dependent upon the individual’s self-interests of members of society who are taken as equals of the others, with no single individual given an absolute authority to rule over the rest, while at the same time, poses that if society is to survive, the Monarch (Sovereign), must be given absolute authority (Baier 1994). Hobbes describes the human being as exclusively self-interested and reasonable, possessing the rational capacity to pursue his dreams as maximally as possible. He argues that man’s reason does not evaluate their given ends; rather it merely finds the way to the things Desired, describing rationality as purely instrumental (ibid). It is from these premises that Hobbes is able to construct a provocative and compelling argument for why individuals would tend to be willing to submit themselves to a political authority. He explains this through his discussion of the State of Nature, in which

Great Famine in Ireland Essay Example | Topics and Well Written Essays - 2000 words

Great Famine in Ireland - Essay Example Political life for the Irish before the famine had already been considered deplorable.1 According to Dudley Edwards, author of the book 'The Great Famine,' the Penal Law effected on the Irish population in the 18th century 'kept them poor' as more than half of the country's revenues were taken out of Ireland. The novelist Jonathan Swift commented that the Irish 'live[d] worse than English beggars.'2 Farmworkers and their families had to pay exorbitant rents and lived in filthy environment devoid of even a shoe or stocking to protect their feet. 3 This was brought about by the abolition of the Irish Parliament in Dublin and in turn, England administered the country4 whose population live in dire misery of 'poverty and insecurity.'5 Historians contend that reform of the social system could have been instituted during that period so as to advance political and economic security. It is clear therefore that the failure of the British government to introduce legislation, as for instance on , hindering emigration, land reform measures and agricultural improvement only showed the indifference of the British government on the plight of the Irish people. English reformists merely observed in dismay Ireland's doubling population before the advent of the famine. Harvests that were very productive and bountiful showed that people had enough to eat, yet employment opportunities were scarce. The Act of the Union caused Ireland's integration into the British economy as the England utilised Ireland as its 'dumping ground' for it surplus products. The hastening of industrialisation in Britain also resulted to the breakdown of certain industries which used to generate employment. Surveys at that period conducted by the English on the loves of the Irish people depicted a harsh reality of the Irish life. The survey revealed that around 75 percent of Irish laborers were out of regular employment and many begged on the the streets in order to live.6 Moreover, the dominance of the landed elite composed of the Anglo-Irish and the English families asserted their power and authority over their tenants. However, most of these landowners employed middlemen to manage their land for them. Appropriately called absentees, they showed no interest in the development of the land and agricultural areas they owned. The rental fees accrued from the the lands supported and kept the landed elites on their status. The rest of the population meanwhile, all 3 million of them, were left without regular employment.7 The struggle for tenant rights came later when the country trembles on the verge of the famine. Yet these were likewise not easily achieved. Many historians argued that the problem of poverty in Ireland in the 18th and 19th century was the outcome of land tenancy.8 However, Joel Mokyr proposes that neither the land tenure issue nor the issue of population could explain the economic and political failures Ireland had experienced. For Mokyr, violence and lawlessness constituted a major part of the Irish experience in the 19th century, including the period before the famine.9 Mokyr adds that the 'conflict and social unrest' which ensued during the aforesaid centuries could be held responsible for the economic turmoil and

Weekly essay Example | Topics and Well Written Essays - 250 words - 2

Weekly - Essay Example As such, Roosevelt suspects culpability in the tradition of monetary culture whereby he holds prominent figures of trade as the ones responsible for the country’s failure to redress the unfavorable situations of American living in general. He specifically locates emphasis on the stubbornness, incompetence, and unscrupulous practice of the financial institutions at the time which brought about taxation imposed heavily, drastic lowering of income, unemployment, frozen means of exchange, industrial and agricultural conflicts, as well as ruined credits across the nation. Based on the overall thought and sentiment of the president’s speech, there occurs intent to summon forth concern and interest to realize how appalling the crises were which U.S. had been confronted by in the process of coping with major traumatic encounters. Roosevelt seems to encourage the citizens at depth to take a serious part in not just being critical toward such issues but for Americans to understand the purpose of inauguration remarks in the light that would engage them with the truth and deeds to sustain the goodness developed around this truth despite time and revolutionary changes in economy and

Are nurses as cost effective as doctors in urgent care centres UK Essay

Are nurses as cost effective as doctors in urgent care centres UK - Essay Example Most hospitals and other medical facilities in London and elsewhere across the country have successfully commissioned or are on the verge of commissioning service models related to urgent care centers, especially at the frontage of the emergency departments. In particular, the urgent care centers provide appropriate response to patients with minor injuries and illnesses that do not require specialized or intensive care. In addition, urgent care centers foster greater integration between urgent services delivered in communities and care services provided in hospitals. Incidentally, most primary care practitioners have stronger links with community services thus enhancing rapid and seamless transfer of patients to relevant pathways (Healthcare for London 2010, p. 29). These care centers have also facilitated integration of the provisions of emergency and urgent care. Virtually all the studies indicated that nurse practitioners provide quality medical care services at comparatively lowe r costs, as well as provide more disease prevention counseling, health promotion activities, health education, and successfully achieve higher levels of patient satisfaction than doctors. According to the National Institute for Health Research (March, 2014), the effectiveness of nurses or nurse practitioners would only be compared with that of junior doctors in relation to treating of patients with minor injuries in urgent care centers and emergency department settings (National Institute for Health Research 2014, p. 5). However, the study offered limited evidence that could prove that nurses reduced the waiting time for patients during assessment or even treatment, as well as patients’ overall length of stay in urgent care centers and emergency departments in entirety. In addition, the study revealed that most patients were satisfied with the nurse practitioner’s high levels of acceptance

Jesus and Mary Essay Example for Free

Jesus and Mary Essay During the last forty years, there has been an increased desire between Catholics and other Christians to discuss the theological positions that have separated us. The Catholic Church’s teachings on Mary have been a crucial element in the discussions that have taken place. There are many hopeful signs of mutual understanding, including a new appreciation for the Scriptural and Patristic presentations of Mary, as well as the writings, homilies and hymns of the Reformers on Mary. There is a better understanding of what the Catholic Church actually teaches about Mary as well as a better appreciation by Catholics of the theological questions that are raised by other Christians regarding Mary. In this environment, scholars from different traditions have reflected upon Mary’s role as a collaborator of God in salvation history as well as her role in the Communion of Saints. One very significant effort has been that of four Lutheran, four non-Lutheran Protestants and four Catholic Biblical Scholars, which produced the book, Mary in the New Testament, (New York: Paulist, 1978). Other noteworthy ecumenical works on Mary have been: Mary for All Christians by the Anglican theologian, John Macquarrie (1990); Mary through the Centuries, lectures of the noted scholar Jaroslav Pelikan, at Yale University (1996); Mary is for Everyone, papers given at four International Congresses of the Ecumenical Society of the Blessed Virgin Mary (1997); and Blessed One, Protestant Perspectives on Mary, edited by Beverly Roberts Gaventa and Cynthia L. Rigby. In reexamining the writings of the original Reformers, scholars have uncovered more sympathy among the Reformers regarding Mary than succeeding generations may have had, as the divisions hardened between what was Catholic and what was Protestant. Catholics and Protestants might be surprised to learn of Martin Luther’s reverence for Mary, as can be seen in his Commentary on the Magnificat, written in 1521. Between 1983 and 1990, Catholics and Lutheran theologians met to discuss the issues related to intercession, the saints and Mary. The summary of these discussions was published inThe One Mediator, the Saints, and Mary: Lutherans and Catholics in Dialogue VII (1992); Since 1937, Protestant pastors and Catholic priests from France and Switzerland have conducted an ongoing dialogue on ecumenical issues. Initially, they first met at the Cistercian abbey of Notre Dame des Dombes, twenty miles north of Lyons, from which came the name of the group. Presently the group consists of twenty Lutheran or Reformed pastors and twenty Catholic priests. They are a private association, which meets yearly. Over the years, they have issued a number of documents on various theological issues. Between 1991 and 1997, they reflected on Mary’s role in salvation. The English edition of their reflections, Mary in the Plan of God and in the Communion of Saints, was printed in 2002. On February 2, 2004, a document was signed by the members of the Anglican-Roman Catholic International Commission (ARCIC), entitled Mary: Grace and Hope in Christ as a statement of the commission which was then submitted to the Pontifical Commission for Promoting Christian Unity and to the Archbishop of Canterbury and the Anglican Consultative Council for further study and evaluation. The document was issued on May 12, 2005, to be used for further study by the churches. It is available on the Vatican website (www.vatican.va) through the Pontifical Council for promoting Christian Unity. While much progress has been made, the efforts at dialogue need to continue. Pope John Paul II, in his Encyclical, Ut Unum Sint, has included the Church’s beliefs about Mary among the five areas where fuller study is needed before there can be consensus in faith.[1] Two of the other areas, which the Pope identifies as principle issues, also relate to Marian dogma: the relationship between Scripture and tradition as well as the role of the Magisterium in teaching and safeguarding the faith.[2] We may ask what we intend to achieve by ecumenism. Is it negotiation by which each group agrees to give up something for the good of accommodating each other? Although some people may assume that this might be the process of ecumenism, the better approach is to strive to seek God’s truth together, wanting to have â€Å"the mind of Christ.† Christian unity will come through humbly seeking the unity that already is in God.[3] Christians who accept the truths of the Trinity and Incarnation must recognize that the Eternal Word was united with human nature in Mary. Mary was the location of the union of the divine and human in the one Person, Jesus. Underlying theological issues related to Marian beliefs: The concerns of non-Catholic Christians about Mary are not related simply to the person of Mary in herself but are related to other fundamental theological truths that served as the basis for the break at the time of the Reformation. Just as there were differences among the reformers there also are differences in the theologies of the various Protestant denominations. There are several key theological concerns which enter into the discussion of Mary. Luther’s approach to the â€Å"Justification† of Mary: Luther views Mary from the perspective of his theological principles by which the human person can never be said to possess any virtuous quality other than faith in the saving power of Jesus. Luther’s teachings on Mary are part of his understanding of the role of the saints in general for him, in which the saints and Mary are examples of what God can do with weak humanity. Luther explains his understanding of Mary within his theology of justification, emphasizing grace: â€Å"Mary also freely ascribes all to Gods grace, not to her merit. For though she was without sin, yet that grace was far too great for her to deserve it in any way. How could a creature deserve to become the Mother of God?†[4] It is noteworthy that Luther speaks of her as being â€Å"without sin.† Luther rejects the notion of merit since he emphasizes that our justification is completely the work of grace. He criticizes Catholic veneration of her as exalting her and so lowering the power of grace. He stresses that Mary does not want us to make an idol of her, stressing her merit, or looking for good things from her but to honor God and have confidence in His grace. [5] The Lutherans in the Lutheran-Catholic Dialogue questioned the practice of attributing virtues other than faith to holy persons based on their conviction that faith alone justifies and that Christ alone makes a person holy: â€Å"In Luthers exposition of the Magnificat, he exalts Mary because she faces her situation by faith alone. An attempt to use Mary or another Christian to extol any other virtue than faith raises the question of undermining living only by faith in Christ.†[6] Luther wrote: â€Å"I say Mary does not desire to be an idol; she does nothing, God does all.†[7] Luthers caution that our attention on Mary should not end with her but be directed to having more confidence in Gods grace may also be understood in a Catholic position. However, Catholics also ascribe all good to God, yet there is a difference in that we believe that God’s grace really changes us and enables to be cooperators with Him in doing good, always relying on His grace. The Catholic position on the way that grace works in our lives was brought out by the Council of Trent: â€Å"Justification consists not only in the forgiveness of sins but also in the sanctification and renewal of the inward being by a willing acceptance of the grace and gifts.† [8] The Council states that while God’s grace initiates and supports any good action, the person can either accept or refuse grace. [9] In 1998, Lutheran and Catholic leaders signed a Joint Declaration on the Doctrine of Justification seeking a greater convergence on the issues of justification. In the Lutheran tradition, God’s initiative is emphasized in justifying us while our response is that of our human freedom moved by grace.[10] If  the acceptance of justification is the first phase, a second phase follows, which is the carrying out of salvation.[11] Luther’s reflection on Mary’s purification in the temple is used by the Dombes Group to locate Mary’s good actions within the experience of being already ‘justified.’ Luther wrote: She was purified†¦although she was not bound by that law and did not need to be purified†¦. She was not justified by this work, but being righteous she did it freely and willingly. So also our works should be done, not that we may be justified by them, since, being justified beforehand by faith, we ought to so all things freely and joyfully for the sake of others.†[12] The Dombes Group seems willing to recognize Mary’s ‘cooperation,’ if it is seen within the perspective of justification by faith. It was because Mary had been justified by grace alone and in faith, that she could be associated with God’s work in Christ. Her ‘cooperation’ was unique in regard to the nature of what she did, for she was the mother of Jesus and raised him. She cooperated in the unique and universal event of salvation. But from the point of view of structure of her status, her ‘cooperation’ was not different from that of every person justified by grace. It was entirely the fruit of the grace of God.[13] As Catholics, we would emphasize both the grace of God in a good action as well as human freedom acting as it is aided by grace. Our cooperation is never separate from God’s help. Issue of human cooperation with God: Karl Barth, from the Reformed or Calvinist perspective, identifies the Catholic teachings on Mary as the prime example of Catholic principle on which â€Å"all their important positions are to be regarded and by which they stand and fall.† Reformed theology emphasizes the principle, sola gratia. According to  Barth, the Catholic teaching on Mary exalts human cooperation: In the doctrine and worship of Mary there is disclosed the one heresy of the Roman Catholic Church which explains all the rest. The mother of God of Roman Catholic Marian dogma is quite simply the principle, type, and essence of the human creature co-operating servantlike (ministerialiter) in its own redemption on the basis of prevenient grace, and to that extent the principle, type and essence of the Church. [14] Barth has accurately noted the relationship Catholics affirm in comparing Mary and the Church, since both the Church and Mary demonstrate creaturely co-operation with grace. He criticizes these Catholic positions on â€Å"creaturely co-operation† which is also related to the role of the church in cooperating with God: Not only does it need Christ, but in all seriousness Christ also needs it. As Mary inevitably co-operates in mans redemption as an intercessory power so does the Church in consummating the sacraments. the Church of the man who co-operates with grace on the basis of grace.[15] In fact, Barth has very accurately identified a fundamental Catholic principle that we cooperate with God. Barth objects to the notion not only of cooperation in good works but also of merit. Actually, the Catholic position is nuanced, taking human cooperation seriously enough to consider that our works are meritorious. Nevertheless, human cooperation has to be seen within the context of the Church’s teachings on the importance of grace in every good work, as Thomas Aquinas explains: â€Å"Man obtains from God as a reward of his operation, what God gave him the power of operation for†[16] John Macquarrie, an Anglican theologian, questions Barths objections by noting that even though ultimately salvation is the work of God, the human person is not a puppet or clay to be molded. As Macquarrie points out, the Marian teaching on the Immaculate Conception, is a clear illustration of salvation as a work of God’s grace since the one being conceived can only receive. Macquarrie points out that during her life Mary had the freedom to respond or not respond to God’s grace: Now it is the human consent and co-operation with God in the work of salvation that come to expression in the career of Mary. Not for a moment can one deny (or would one want to deny) that salvation is from God and is a work of grace, but God does not force His gifts upon us and we can become His covenant partners only if we give our glad and willing assent. [17] As Catholics, we believe, that a woman was preserved from sin by grace, and responded by faith and obedience aided by grace in co-operating in the birth and upbringing of the Son of God. She was made holy by grace but she also freely responded to that grace. As the analogy of Eve/Mary illustrates, Mary’s cooperation was not passive but active. The Dombes Group identified ‘human co-operation’ as an important theological issue. They saw Mary’s cooperation within her relation with the Three Persons of the Trinity: Mary’s ‘cooperation’ is the fruit of an initiative of the Father who looks upon the lowliness of his servant’ (Luke 1:48). It also the fruit of the ‘kenosis’ of the Son who ‘emptied himself†¦and humbled himself’ (Phil 2:7-8). Finally, it is the fruit of the action of the Spirit, who disposes Mary’s heart to be obedient. That is what happened at the moment of her fiat. Mary’s humility is the fruit of the Son’s humility.[18] Intercession: Luther recognizes intercession made to Mary: We ought to call upon her, that for her sake God may grant and do what we request. Thus also all other saints are to be invoked, so that the work may be every way Gods alone.[19] In fact, Luther begins the same homily, asking God to grant him a right understanding: â€Å"†¦through the intercession and for the sake of His dear Mother Mary!†[20] Nevertheless, Luther asserts that we cannot rely on the intercession of another person, â€Å"base your salvation on no other works than those God works in you alone, as you see the Virgin Mary do here. To let the intercessions of others assist you in this is right and proper; we ought all to pray and work for one another. But no one should depend on the works of others, without the works of God in himself.†[21] The Lutheran theologians who took part in the Lutheran-Catholic Dialogue expressed their concern regarding the invocations of the saints and of Mary, which they see as a challenge to the sole mediatorship of Christ, through whom God pours out grace in the Holy Spirit and the â€Å"justifying faith† of the believer.[22] The Lutheran members could accept the saints as examples of Christian life and faith. The Lutherans believe that angels and saints pray for us within the context of Jesus as the one mediator. [23] The Catholic participants in the Lutheran-Catholic Dialogue asserted that the mediation of Mary does not mean that Mary is a source of grace in herself but rather her merciful love is an â€Å"expression and reflection of the mercy of Christ himself.† [24] The Catholic members addressed the question of intercession by saying that Jesus â€Å"is never alone† but is always in the company of His friends, living and dead. Saints illustrate how God’s grace can work in us, they are patterns of holiness and they pray for us. In the Catholic view, we are bonded with millions of other believers throughout the world and throughout time. Those who have preceded us in faith are still connected with us.[25] Catholics see the practice of invoking the saints as an extension of the New Testament practice of intercession (Rom 15:30-32; 2 Cor 1:11; Eph 4:19; Col 4:3) and of the prayer of the righteous (Jas 5:16). Those in heaven have a heightened charity towards those on earth. Marys intercession has exception power because of her divine motherhood. It was recognized that â€Å"prayer† was being used in a broad sense when  directed to Mary and the saints. Protestants had no difficulty with â€Å"praise’ directed to God for the works God has done in Mary. This could even be seen as being done with Mary. For Catholics, intercession was seen as a form of communion. Catholics recognized there have been excesses in Marian piety, which have not been curbed by the Church’s leaders. Nevertheless, the most frequent invocation is to ask Mary to â€Å"pray for us, † in a similar way as the saints are asked to pray for us.[26] Catholics and Protestants agreed that Mary should be honored and God should be praised for the graces given to her. She should be imitated and we should unite ourselves in praising the Father through her. The Protestants were reluctant to invoke her whereas Catholics entrust themselves to her prayers.[27] The Anglican-Catholic Dialogue acknowledged that the English Reformers rejected the notion of the invocation of saints yet the Council of Trent reaffirmed it, emphasizing as it did so that such requests were made to God, â€Å"through his Son our Lord Jesus Christ, who is our sole redeemer and savior† (DS 1821).[28] The Anglican-Catholic document recognized that all ministries in the church, especially those of word and sacrament, mediate the grace of God through human beings. These ministries serve the mediation of Christ and have their power in it. Asking prayers of our brothers and sisters does not diminish the mediatorship of Christ but shows its power through the Spirit.[29] In the experience of communion of prayer, we are aware of the support of those living and dead. With this understanding, it seems that asking saints for prayers is not to be seen as â€Å"unscriptural,† although not directly taught by the scriptures as a required element. Our prayers are not addressed to the saints, but they are asked to pray for us, though this should not be done in a manner that blurs the Trinitarian economy of grace.[30] The authors of the Anglican-Catholic document state: â€Å"Affirming  together unambiguously Christ’s unique mediation, which bears fruit in the life of the Church, we do not consider the practice of asking Mary and the saints to pray for us as communion dividing.†[31]