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Is information really free? Or does it come with a hidden charge? When I first heard the question I thought about the information that the internet provides for no charge. But is information really free? I do not think so. The fact is our current system entitles us to some free information, and it requires us to purchase or license other information. America Online is an example of the current system, it's a service that provides all types of free information, but you still have to pay in order to receive these services. Another example is Kazaa, an mp downloading provider, which allows users to download music at no charge, but all this information still has to be licensed. So is information really free? In my opinion, information is not free.

Free information is just an illusion. For information to seem free, someone has to pay for it. Free information is part of business, which is not to imply that producing the information was free or that it has no value because businesses do not charge for it. Also, colleges and universities put out a lot of free information. So does the government. The funding for free information comes from tuition and income taxes. Some of the money is used to create free information. The fact is we pay all the time, even if we personally do not use the information. Every product that we buy bears both an overt and a hidden tax for information. Some portion of every consumer sale is going into advertising, which is in turn financially supporting free information. Every dollar that we earn gives a portion to federal, state and local taxes, some of which goes to subsidizing free information. All membership fees, subscriptions, licenses and use charges all contribute to the subsidizing of free information. If information wants to be free, then everybody pays indirectly.

I am pretty sure that almost everybody thinks that information should be free and I know a couple of reasons why people may think this. For example, when you go to the library, you expect to check out a book for free. When you listen to the radio, you expect to hear music for free. When you turn on your television, you expect to watch all the programs for free. These examples can encourage you to believe that information is free. But what if you wanted to personally own a copy of that book you checked out of the library, wouldn't you be willing to pay for a copy? I bet you would! Or if you wanted to personally own a copy of that song you heard on the radio, you would be willing to pay for the CD. If you wanted to own a copy of the movie you just watched, you would be willing to buy the video. Even though people may think that information should be free, they are also willing to pay for the same free information. Therefore I believe that we pay for the medium, not the message. As a society, we perceive that the value exists in the copy, not in the content....which is free.

After a little research on Stewart Brand and his famous quote that reads, "Information wants to be free - because it is now easy to copy and distribute casually - and information wants to be expensive - because in an Information Age, nothing is so valuable as the right information at the right time," I now truly believe that information wants to be free. Quite a lot of information is available on the web for free, but consumers should be careful. Many organizations post valuable information as a public service. Other legal information is offered on commercial web sites as an inducement to buy other products or services.

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For media companies, the early days of the Web resembled a land grab, as they fought for the online audience. But today, the people running major content sites are

more like geologists hoping to strike oil in uncertain terrain. (ABC News)

Two years after the dot-com mania began to fade, web executives are still trying to reconcile one of the mediums best-known dictums - "that information wants to be free" - with the fact that businesses exist to make money, and that most Web sites have not.

The spread of mp files, and their centrality to Kazaa, mislead the debate over free and copyrighted content. Lots of people are willing to download free music files from strangers, because they find out if the sampling quality is lousy or the song breaks off halfway through, nothing has been lost. They can go back to Kazaa and try another site. The music from Kazaa would not be available unless you license this information. You may not like the fact that some information must be licensed, but thats how it is. Those who want information to be free as a matter of principle should create some information and make it free. What they shouldnt do is license or buy existing information that is not free and then cut it loose without permission. Thats just plain wrong, and it demonstrates what they are interested in, it's not free speech at all but getting stuff without paying for it.

This is the problem I have with Kazaa. Kazaa is a fine technology that could be put to good use but so far the controversy over Kazaa doesnt seem to be about free speech. Its about downloading free information. Its about a technology that makes it possible to circumvent the intent of publishing music on CDs. And the controversy persists only because, so far, few people have suffered severe consequences. If you want the system to change, then change it the way Linux has changed the complexion of software. Change it by recording new music with musicians who buy in to your new way of distributing music and then give their music away.

If people want music to be free, they should create free music and distribute it. We all have the right and opportunity to create new ways of doing things. Linux demonstrates that such efforts can be highly successful. But we do not have a right to subvert existing systems in the name of free speech just because we have the technology to do so.

Long before the commercial explosion on the Web, an early mantra of the Internet elite was that information wants to be free, noted Susannah Fox, Director of Research at the Pew Internet Project. We are now seeing that belief embraced by many of those who use the Internet to get music. We dont know yet if this technology is actually influencing peoples values, but we know that the struggle over who controls the rights to music is the first big moral and legal challenge that the Internet has raised in the 1st century.

Even such empty philosophical inanities as "nobody really owns anything" and "information wants to be free" breed confusion on the information superhighway. As Winn Schwartau puts it, "The 'information wants to be free' cliche makes a great sound bite, but it really means nothing. Information has no persona. And lots of information can - and does - belong to people."

The Internet eased consumer access to information and dramatically increased choice of information sources. Most information is no longer scarce. Its becoming a quantity that is much larger than needed. Publishers who distribute information are economically compelled to charge increasingly less.

Just in economics and the laws of supply and demand. You can charge a lot for something scarce or otherwise hard to obtain, but you must charge less if that something is surplus or otherwise easy to obtain. The price of online information hasn't even actually hit zero, but it has fallen to a level where it can be easily transacted.

In conclusion, information wants to be free because it has become so cheap to distribute, copy, and too cheap to meter. It wants to be expensive because it can be immeasurably valuable to the recipient. Information wants to be available to anyone who seeks it. It wants to be thrown into the faces of even people who don't want to see it. Information wants to motivate actions by people and wants to exercise free will.

1) ABC News.com

) The Atlantic.com

) D-Lib Magazine May 001

4) "Information wants to be free, or does it?" Article by Vin Crosbie

5) Pew Internet Press Releases

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This passage, from Ivan Turgenev's Fathers and Sons important because it introduces many of the emotions felt by both Odintsova and Bazarov, which build up to the climax of the novel in the next chapter.

The passage is written in the third person. This creates an objective point of view of the characters through their behavior and thoughts. For example, Bazarov would 'go off into the forest.' (pg 170 ch 17) By not explaining the reasons why the characters act the way they do, Turgenev allows the reader to make up their own minds about the psychology of the characters. The dialogue in the latter part of the section also demonstrates how Turgenev allows the reader to determine a character's personality. The reader can tell that Timofeich is subservient without Turgenev saying this, as Timofeich's actions and words demonstrate it, such as when he 'looked sheepish and said nothing'. (pg171 ch 17) This technique also makes the reader feel more emotionally involved with the novel, as they can relate their own emotional trials to that of the characters. For instance, most people have felt the same frustration that leads them to act as Bazarov when he would 'stamp his feet or grind his teeth and shake his fist at himself.' (pg 170 ch 17)

Bazarov's frustration is the result of his inner conflict. He adheres to the nihilist school of thought, and because of this 'he has always scoffed' (ibid) at the idea of love. However, whenever he thinks of Anna, 'he recognized with indignation a romantic strain within himself.' (Ibid.) Turgenev uses repetition of the word 'romantic' (ibid.) in order to emphasize this point- first that Bazarov goes 'out of his way to pour quiet scorn on everything which savored of the 'romantic''(ibid.), then he begins to see this within himself. This also frustrates Bazarov because by falling in love, something 'his pride revolted' (ibid.), he has lost control over himself. Nihilism, the rejection of all principles, requires not only self control, but a strong sense of self, and by holding these views, the holder is automatically in the minority. Falling in love is against nihilistic principles, and therefore catching himself in these 'shameful' (ibid.) thoughts makes Bazarov not only frustrated, but also anxious.

Anna also experiences an inner conflict. While Bazarov 'interested her, and she thought a great deal about him' (ibid.), she doesn't seem to have romantic feelings for him, and this is illustrated by the fact that in 'his absence she did not miss him, and was not impatient for him to come.' (Ibid.) This seems to change when Bazarov announces to her that he is leaving as, 'she went white as though something had pricked her heart'. (pg171 ch 17) It wouldn't be practical to suggest that without strong feelings for someone, they could prick your heart. This reaction confuses Anna, and 'for a long time afterwards she pondered what it could mean'. (Ibid.) It also suggests to the reader that upon hearing that Bazarov is leaving her, Anna is made to realize that she would in fact crave his company if he were gone for a long period of time.

These situations present a major contrast between Anna and Bazarov's self knowledge. Bazarov seems to be in close touch with his feelings, as he often 'caught himself in shameful thoughts' (pg170 ch 17), and though he would try and block them out by 'stubbornly shutting his eyes' (Ibid.), he is painfully aware that they are there. Anna, however, only realizes she has any romantic feelings when her heart is pricked 'painfully' (pg171 ch 17)- and then she only 'ponders what it could mean.' (Ibid.) Anna is also 'eager both to sound him (Bazarov) and to analyze herself.' (pg170 ch17) This shows that she has to use someone else to be able to analyze herself.

On the other hand, Anna is much better at controlling her emotions than Bazarov. Anna shuts off her emotional nature by putting order to everything, something reflected in the orderliness of her house. However, she doesn't consciously intend to do so???, 'and pricked (her heart) so painfully she was astonished.' (pg171 ch 17) Bazarov, however, cuts off his emotions because he belongs to a school of thought that tells him to do so, and he is consciously aware of it. He tries to be something he isn't; whilst Anna controls things to remain the way she is. Nihilists hold the view that human beings can control nature, but self denial tends to make people crave the object of their disgust more. Bazarov realizes that he isn't in control of his human nature when he falls in love with Anna, and he loses control of his emotions. When passion overtakes him, he behaves much like an adolescent, '[striding] about smashing the twigs that barred his path and cursing under his breath'. (pg171 ch 17) Turgenev uses words like 'blood' (Ibid.)and 'fire'(Ibid.) to show the passion felt by Bazarov. When he writes 'he could easily have mastered his blood but something else was taking possession of him' (Ibid.), Turgenev shows that Bazarov could control his passion, but his human nature is too much for him to oppress.

The structure of the passage shows Anna and Bazarov's contrasting traits. The lucidity with which Turgenev writes allows the reader to closely compare the characters in a short space. The essay is divided into four main parts- Bazarov's thoughts, Anna's thoughts, Bazarov and Anna interaction, and Bazarov's conversation with Timofeich. Turgenev switches easily from subject to subject, character to character, thoughts to storytelling to dialogue. For example, to switch from the subject of Bazarov to Anna, the end of the paragraph shifts to Bazarov's reflection of Anna and then the next paragraph almost immediately goes into her thoughts. In order to transfer from Anna's thoughts to her interaction with Bazarov, Turgenev starts the next paragraph with 'One day, as they were strolling together in the garden.' (pg 170 ch 17) This sentence lightens the mood from the characters concentrated emotions, and easily shifts the focus. The use of the word 'strolling' (Ibid.) in particular relaxes the atmosphere, as the word has a laid back connotation in contrast with 'walking' or 'sauntering'. The passage then ends with a conversation between Bazarov and Timofeich, which brings about new themes.

Timofeich brings the issue of the old Russia, vs. new Russia, with its emancipation of the serfs. Timofeich behaves in the same subservient way in which he would have before he was liberated, calling Bazarov 'sir' (pg 171 ch 17), and 'your honor' (Ibid.), despite the fact 'he looked after him as a child'. (Ibid.) Also despite this Bazarov speaks to him hypocritically, interrupting him, and saying 'no fibbing', as if speaking to a child. It seems ironic that even Bazarov, who arguably represents the new way of Russian thinking, cannot respect the old peasants. The way in which Turgenev describes him, as a 'little old man' (Ibid.), and 'decrepit' (Ibid.), also suggest a lack of respect for him.

Turgenev's introduction of Timofeich is also typical of his style. Edward Wasiolek said that "Turgenev's touch is light, and he doesn't labor heavily to give us the inside of a character." Turgenev mentions the name, and then writes a couple of sentences of physical description. He doesn't spend any time describing why a character acts the way they do, that's up to the reader to infer. This method of characterization make the characters seem more like real people, as the reader comes to know them from what they say and do, and makes the writing more interesting.

Turgenev uses Timofeich in order to foreshadow the fact that a change of scene is going to occur. This makes the transition easier and improves the readers understanding of the plot. Timofeich is also used as a source of tension, for it's because of his news that Anna begins to ponder her attachment to Bazarov. Bazarov's abrupt departure allows the reader more evidence (her reaction) with which to determine her true feelings.

This passage draws the reader in by introducing the emotional tension soon to come together in the next paragraph. Turgenev's fluid style allows close comparison of his psychologically complex characters. Their contrasting points of view paint a picture of human nature, and present issues which make the reader think.

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If you order your research paper from our custom writing service you will receive a perfectly written assignment on Interpretation of "In a Grove". What we need from you is to provide us with your detailed paper instructions for our experienced writers to follow all of your specific writing requirements. Specify your order details, state the exact number of pages required and our custom writing professionals will deliver the best quality Interpretation of "In a Grove" paper right on time.

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An interview with Ryunosuke Akutagawa

Statement of Intent

This assignment will accentuate the important elements in Ryunosuke Akutagawa's, "In a Grove" by discussing it through an interview of what Akutagawa was trying to depict in his work. The first time I heard of the title of this story, "In a Grove," I thought that it would signify the location, which the story was set, but after I read the story a few times I realized that the title actually stood for much more than that. The title symbolized how society tends to behave, which is much like a grove, all together and acting alike. When one person tends to do something in a particular way and others see that this method benefits that person, then people begin to follow. This is what Akutagawa sees in society, their psychological "modeling" tendency and also that the human psyche prioritizes self-image over honesty. The testimonies of each of the individuals who either witnessed or took part in the murder were all filled with doubts. Every statement delivered focused on how each individual could make themselves look good in the eye of the audience and obtain their sympathy. Akutagawa ends his story with readers only knowing that Kanzawa no Takehiko had a tragic ending, but how that tragic end came to be remains unknown. This assignment is done in a form of an interview, where Akutagawa is asked to explain his work and the underlying message he is trying to portray.

CONVERSATION

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Student Good morning Mr. Ryunosuke Akutagawa. It's an honor to meet you. I am a young student who hopes to become a writer someday. I am here today hoping to get insights from the techniques you have used as a writer to represent the concepts you wish to address society, particularly in one of your best works, the short story, In a Grove.

Akutagawa Of course, of course my child. What you want to know?

Student You seem to be quite a stylistic perfectionist who favors macabre plots which is evident by the manner you create your works. What inspired you to create a story based on an interview-type scheme? Meaning creating a story that was entirely composed of monologues of witness statements or those involved in the murder themselves.

Akutagawa Monologues are very powerful instruments when it comes to story telling. It allows readers to directly, fully grasp thoughts inside a character's mind. One may argue that in the case of characters in my story, monologues were more like statements or their version of what actually occurred in the murder of a man named Kanzawa no Takehiko. However, one must also be aware that monologues allow characters to not only express their thoughts but also justify themselves in situation they are in and develop a connection with their audience.

Student Ah, I see. But why did you use characters such as the woodcutter, policeman, Buddhist priest, old woman, the wife, Tajomaru, and the murdered man to present testimonies?

Akutagawa Characters are commoners, presenting a situation more relevant to human reality. I was aiming to show fundamental skepticism of complex situations that exist in life and human relations. Using characters that were commoners in my opinion greatly does this.

Student You made each character tell their version very descriptively, giving much emotion and character. Why is this so? What are the motives of the characters?

Akutagawa Description allow readers to grasp emotions that lie within each character. Also this emphasize even more the personalities of each character as they speak their monologue, their sentiment about the tragedy, and hint as to how they really feel about all this. I also use this to incorporate cultural influence society has. You see, each character addresses their statement very honorably, showing much respect for the audience they are speaking to. This is a main feature of our culture honor. Each shows how murder is deeply grieved over. Our culture gives much weight on life and on honor. This was one aspect I was also trying to show, how individuals are concerned on mitigating themselves in order to make themselves "look good" or deviate from danger rather than really stating facts and allowing truth to be heard.

The woodcutter, Buddhist priest, policeman and old woman are not involved with the murder itself but they witnessed it. They do not tell whole truth, just what they saw. Because of their statements you are able to conclude a few things about the murder

a) Location of the murder, which is in a grove by Yamashina stage road.

b) Sequence of events of the murder

c) What the wife, husband and Tajomaru was wearing

d) Weaponry that the wife, husband and Tajomaru had.

Tajomaru is a thief. Whether he murdered the husband or not he still had to go to prison. And what better chance for a thief to enhance his ego but by admitting he committed murder? His career as a criminal would become greater!

Wife gives a statement which defends honor of the women in our culture. This is to have one man in their life. To do otherwise is dishonorable and death is more acceptable. She claims to have murdered her husband because of the loathing that she saw in his eyes. This loathing was due to her being touched by another man. This gives justification for her deed. She tries to kill herself, as she claims, but failed. This gives more confusion to her story.

Suicide in our society is not considered weak. Quite contrary, it is considered the bravest act any human can do. Takehiko spoke to show justification for his death. His wife has been violated and persuaded to leave him. She decides to do so and before leaving tells Tajomaru to kill him. Tajomaru seeing the insanity of the woman decides to leave her and after he departs she leaves too, leaving Takehiko all alone. Despairing, he felt he had no reason to live thereby justifying taking his own life.

Student Does this not create confusion? There is no narrator or narration in the story "In a Grove", rather just a summation of statements from different individuals supposedly involved in this event. One cannot fully conclude as to what actually occurred and how each individual was involved…

Akutagawa That is another one of my techniques. Create an ending which is obscure to make it even more controversially debatable. Conclusion is dependent upon the reader's interpretation of the different versions of the characters. However, this conclusion of course is based on information I permitted each character to generate so sufficient information may be at hand to formulate a somewhat logical conclusion.

Student Why "In a Grove"? Or what do you mean by it?

Akutagawa "In a Grove" stands for a few things. First that truth is usually hidden from us and this is because of how society is. Secondly, this represents how society behaves. A grove is like a bunch of similar trees and society is much like this. It tends to behave similar to one another, like how characters in a story are. They all lie to improve their self-image.

Student But what exactly are you aiming to say? There is no definite conclusion in the story.

Akutagawa I give little hints as to what really happened and what each individual's role is by placing these in statements of characters giving an idea of how the story really ends in my perspective rather than give a direct conclusion. To me, this makes my story more interesting since it seems as though story really has no end, no final outcome. The real murderer remains controversial. But this is not my point. I am trying to state truth relative to an individual's perception. It is based on the interpretation of premises given to us. After analyzing these premises, each individual comes up with his own interpretation, their own idea of what is true. I am not trying to confuse people with a non-understandable story. I am trying to make them see that truth, a very important aspect of life, is not always definite and resolved but instead is established from one's very own perception. I am trying to make people understand what truth really is and how people seem to not really appreciate the value of it over their personal gain. If one would, that person would perceive its true worth.

Student Thank you. You have been most helpful.

Akutagawa You are welcome.

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If you order your cheap custom essays from our custom writing service you will receive a perfectly written assignment on exorcism. What we need from you is to provide us with your detailed paper instructions for our experienced writers to follow all of your specific writing requirements. Specify your order details, state the exact number of pages required and our custom writing professionals will deliver the best quality exorcism paper right on time.

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When exorcism is mentioned, many people think of the head-spinning, devil-possessed lead character in the movie The Exorcist.

What is exorcism? "to expel or attempt to expel ( one or more evil spirits ) from ( a person or place believed to be possessed or haunted ), by prayers , adjurations, and religious rites."- Collins English Dictionary Australian edition edited by G.A Wilkes

Fewer people may be familiar with the non-Hollywood version of the Roman Catholic ritual that is believed to cast out devils in the name of God through fasting, prayers and the reading of the Gospel. Its a rite that is performed rarely and with much caution, and must be approved by a top bishop.

Possession is when Satan enters and takes over the physical and mental capabilities of a victim, however, the soul of the victim remains free.Exorcism is mainly thought of as the rite of driving out the Devil and his demons from possessed persons. Exorcism is mainly performed in incidences of demonic possession that is generally distinguished from spiritual possession. A general assumption is that the Roman Catholic singularly practices the rite of exorcism, but some Protestant denominations such as the Pentecostals and other charismatic groups practice it as well. These groups refer to the practice as deliverance ministry where gifted people drive out devils and heal while they touch the persons with their hands, called laying on of hands, and pray over them. Each different religion and groups have their own views and attitudes on exorcism. Satan acts through the victim with out there consent, in doing this is leaves the victim morally blameless.

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Technically, exorcism is not driving out the Devil or a demon, but it is placing the Devil or demon on oath. And, in some incidences there may be more than one demon possessing a person. Exorcism is derived from the Greek preposition ek with the verb horkizo which means I cause [someone] to swear and refers to putting the spirit or demon on oath, or invoking a higher authority to bind the entity in order to control it and command it to act contrary to its own will.

Satan does not act alone when he posses an individual, he is working with many evil spirits such as lust, hate, destruction, suicide, revenge, anger, anxiety, desperation, death and torment. In the bible an example of this is the case of the possessed man in the country of Gerasense. Jesus asked the demons possessing them their name, they replied "Legion, for we are many" . Once the demons left the man, Christ sent them into a nearby heard of swine who then jumped in to the sea and drown. (Mark 51-1) Unlike other exorcists, it is believed, that Christ did not exorcise because He did not need to call on a higher authority since He Himself was that higher authority.

Now, not only did Christ exorcize demons, or unclean spirits, but he gave the powers to his disciples. ...he gave the power against unclean spirits, to cast them out, and to heal all manner of sickness, and all manner of disease. (Matt.101)

From these two Biblical passages and others Catholics and Protestants alike believe they have the power to cast out the Devils and to heal. The Catholic Church has a procedure out-lined rite of exorcism which is set forth in The Rituale Romanum.

Outcome

) "Is exorcism an accepted practice with in the Catholic community"

The word exorcism send shiver down the spines of many individuals involved in the Catholics community. Even thought Exorcism is looked down on by many it is actually practiced within the catholic church.

Even though exorcism is looked down upon by many , well respected Catholic members such as Mother Teresa have come in contact with exorcism. "Mother Teresa had an exorcism performed on her in the later years of her life. The exorcism took place in a hospital in Kolkata, India, formerly known as Calcutta, where she had gone for cardiac problems"- Archbishop Henry DSouza.

The ritual of Catholic exorcism has its roots in the Bible, in which the New Testament describes that Jesus healed afflicted people by casting out demons. Belief in the devil is one tenet of the church. The religion teaches that Jesus gave his apostles and the church the power to rid people of evil spirits in his name.

Today more favourable climate exists for cases of possession then ever before. This is because our world has become filled with pornography, sex, money, material possessions, drugs, and alcohol.

Outcome

"Out line methods of exorcism that have been used within Catholics."

There is a minor and major exorcism ritual. A minor one is performed by a priest in preparation for baptism and it asks that God set the person free from original sin. The major exorcism is performed by the priest chosen by his bishop to be the official exorcist in the diocese or district under the bishops control. The priest performing the ritual first determines whether a person fits the criteria for being possessed or -- as determined more commonly -- is instead suffering from physical or psychological problems. The priest will consult with doctors, psychologists and the afflicted persons local priest.

Signs believed to show possession by the rituals criteria include speaking of unknown languages, unusual strength and aversion to the name of God.

The church prefers the rite of exorcism be performed in the presence of images of the crucified Christ. A small group of faithful may be present with the priest and the person. The rite begins with the sign of the cross and the sprinkling of water that has been blessed, which recalls the purification of baptism. The priest then reads a litany of the saints and seeks Gods mercy.

That may be followed by a recitation of the Psalms, either by the priest or with participation of others. He may also offer a Psalm-like prayer.

The Gospel is then read aloud, the priest lays his hands upon the afflicted person while invoking the Holy Spirit. The Catholic creed is recited, baptismal promises are renewed -- including a denunciation of Satan -- and then the Lords Prayer is recited.

The priest displays the cross and traces the sign of the cross on his forehead. He then uses an imperative formula that begins with I order you, Satan ... and goes on to denounce Satan as prince of the world and enemy of salvation. It ends with Therefore, go back, Satan.

The rite concludes with a song or chant of thanksgiving, another prayer and a blessing.

Church officials direct that the rite be treated with discretion, never be broadcast and that participants avoid all perception that the ritual has any connection to magic or superstition.

In 1, the Vatican updated the ritual for the first time since 1614. Changes included urging priests to consult modern medicine whenever possible. In his memoirs, the former prefect of the papal household, Cardinal Jacques Martin, said Pope John Paul II once performed an exorcism during his papacy .

Through research I have done , and the first hand investigation that I have performed ( survey ) , it is obvious that on a large scale of Catholic community believe that exorcism is a negative thing. When they hear the word, their immediate thoughts are centred around Satan , and hell. That people are not aware of the fact that it is actual practiced by the Catholic body, and individuals such as Mother Teresa have come in contact with it.

SURVEY

Do you believe in god

Have you heard of the term exorcism before

When you hear the word exorcism , what is you initial thought

POSITIVE

NEGATIVE

Conclusion

" the role exorcism plays in religion", exorcism plays a significant role in the catholic religion ( this is the religion that I have chose to base the exorcism report on ).

When many people hear the word exorcism their immediate thoughts are that of the movie the Exorcist and the Devil, Satan etc; through this research report I have been able to learn that even well respected saints , such as Mother Teresa have come in contact with Exorcism. It is a well practised exercise in the Catholic religion, but is tended to be looked down upon due to the stereo type it has been given.

This research topic has broadened my views on this topic. As I was one of those individuals that believed that exorcisms was all to do with hell, Satan , and people obsessed and killing every one. This view has been portrayed in such Films as the exorcist.

www.aj.com

Bibliography

www.religion.com

www.stmichaek.pair.com

www.search.com search under "exorcism in religion- Catholics"

The bible

www.google.com

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The period known as the Muromachi period (16-157) in Japan, led by the Ashikaga Shogunate, was one of great popular unrest. Powerful uprisings and battles were common in this era causing the warrior and fighting to become the focus of life and the determinate of ones survival, class, and position in society. Daimyos created armies and attempted to fight for land to gain more power. Armies grew larger and war technology advanced and the hunger for wealth and power increased.

In order to deal with new war technology the Japanese began to build castles. These castles are known to represent one of the best and noteworthy types of architecture in Japan. They had "moats filled with blue placid water lined by massive stone walls, and towering high above them all, lofty structures marked by white walls" (Orui, pg. ). Castles were home to daimyo's and warriors, acting as the center of power and defense of a particular region of the nation. The wealthier a daimyo was, the bigger his castle was, and thus there was a better chance of defeating the "enemy".

During the end of this period, a man by the name of Oda Nobunaga was a key factor to the unification of Japan. Oda Nobunaga was a fearless and audacious warrior "Ruthlessly taking over his neighbors he controlled the majority of his province" (www.Japan-Guide.com). His surprise attacks and defeats created many allies for him and paved the way to take the capital, Kyoto in 1565. After Oda Nobunaga charged the capital and took control of it, he became the most powerful man in Japan. His mission now became to unify the country during the period of unification known as the Momoyama Period (approx. 1568-1615). Certain Buddhist sects were not very favorable about Nobunaga's idea of unification, especially the Tendai and Ikko sects (Chang, pg ). After 10 years of fighting, in 1580 Oda finally defeated the Ikko sect and achieved the surrender of the fortress monastery of Hongan-ji at Osaka, "the most important political and military center of the Ikko" (Chang, pg ), which is an important concept to keep in mind about the construction of Osaka Castle..

After Oda Nobunaga's death in 158, Toyotomi Hideyoshi, one of Nobunaga's faithful warriors took his role as the most important and powerful man in Japan. He continued Oda Nobunaga's plans of unification and became famous for "his pivotal role in the unification of Japan and his military exploits" (Chang, pg ). He ruled with diplomacy and manipulation. Hideyoshi implemented three major policies to unify the nation the disarmament of the peasantry, a land survey, and the creation of a distinction between the samurai and the lower half of the social class. In order to implement these issues, he called a council and was faced with disagreement, which later led to a battle. The battle of Shizugatakein 158, gained Hideyoshi even more power and legitimacy to rule the nation as a whole.

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Although the Momoyama Period was one of peace and reunification, military was still a very important and crucial part of the political system. The location of Osaka Castle proves the fact that military strategy proved important in Hideyoshi's plan to keep peace as a political strategy. Osaka Castle was built over the old fortress of the Ikko sect. As mentioned before, the monastery Hongan-ji was the military strong-hold of the Ikko sect. The location of the castle symbolizes the fact that Hideyoshi and Oda reigned superior to the Ikko sect and were able to demolish them and build their symbol of power over the fortress (Schmorleitz, pgs. 1-6). In addition, Osaka Bay provided a strategic military position which gave access to naval practices. This secure location of the castle promoted fear amongst the rest of the daimyos, thus deterring them from plans of attack against Hideyoshi's provinces (which was practically all of Japan). With this manner of rule, ironically peace seemed to be established through fear. By establishing peace, using the castles as a means, Hideyoshi was able to become powerful politically, because he was able to gain the people's confidence and loyalty, after decades of war.

Osaka Castle is a good determinate of the social life during the Momoyama period. During this time, under Hideyoshi's rule, a "freeze in class structure" was implemented (Duus, pg. 10). This freeze means that the people of Japan during this era were identified as a part of a particular social class, setting a definite class hierarchy. This was done by Hideyoshi to separate the samurai from the peasants and the nobility from the common. The means by which he did this was the disarmament of the peasantry, regulations on permanent class structure, and the division of the castle grounds, such as those of Osaka. Therefore, it becomes evident that the creation of the castle was a means of class distinction which set the social structure of the Momoyama period.

Osaka Castle was built to house Hideyoshi, high ranking samurai, and other important people. The typical castle town was set up to suggest the social class of the people. During this era, the farther one lived from the castle grounds the lower in class he/she was considered. The positioning of the samurai within the castle also proved that the design of the castle grounds was made to convey positions in the social class hierarchy "Generally the quarters of the lesser samurai were on the outer edges of town… closer to the castle lived the middle class samurai" (Schmorleitz, pg 7) Interestingly, being a clever ruler, Hideyoshi kept both his loyal vassals and his enemies near the castle (Berry, 14). By doing so, he was able to be cautious of his enemies and discourage them from retaliating, by keeping them surrounded by "pro-Hideyoshi" men.

Furthermore, Osaka Castle itself is representative of the economic structure during the Momoyama era. The gaudiness and elaborateness in which the castle was built proved the economic structure of the wealthy versus the poor. The economy was obviously in an upward trend for the wealthy, like Hideyoshi to be able to construct a building that was as grand in structure and detail as Osaka Castle.

Hideyoshi's castle at Osaka not only conveys and forecasts the economic trends of the Momoyama period, but also proves to be a great impact on the actual emergence of these trends. The building of Osaka Castle created what is known as a castle town. The castle became an "economic nucleus" (McClain, Osamu, pg 1), attracting peasants out of the fields and into the towns. In reality, Hideyoshi wanted to make Osaka a successful and important town. Therefore he began a campaign to attract merchants and artisans to the castle town, since they added to the economy. (McClain, Osamu, pg 6-6). He encouraged Buddhist temples to relocate to Osaka and even manipulated tax laws to attract merchants. The merchants, who moved to the castle town, played an important role in the economy. They created an interstate trade system and conveniently supplied samurai and other nobility with goods. This increased trading caused a boom in the economy, because goods were being transported and manufactured faster than before "A steady migration of merchants and artisans made Osaka into an exceptionally large city" (McClain, Osamu, pg. 15). As the quality of life rose due to the advancements in the economy, demand also rose. According to Wendell Cole the "erection of Hideyoshi's castle… [caused] Osaka to overshadow Kyoto as a trade center" (Cole, pg 8) and become a commercial gold mine.

Surprisingly, as can be seen in the following era, Hideyoshi's castle and the castle town reversed his idea of "class freeze." The samurai, being on fixed incomes do not gain from the positive rise in the economy. As the merchants, who are "supposed" to be at the bottom of the hierarchy are gain and prosper from the economy they disrupt the "heavenly" class structure. Thus, the castle has not only an immediate impact but also one that changes the entire future of the bakafu.

Hideyoshi's Osaka Castle is a fitting representative of the political, economical, and socially structure of the Momoyama Period. The architecture of the castle marks the era's flamboyance. The luxuriousness of the castle proves the era's obsession with material objects and the need for rulers to prove their legitimacy through the flaunting of wealth. Osaka's castle town created a massive and prosperous trading center, which is still one of the largest in Japan, accounting for the gain in the economy during that period.

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Essay - Death of a Salesman and A Streetcar Named Desire

In the plays Death of a Salesman and A Streetcar Named Desire the return of the past to have an impact on the present is seen in both Willy and Blanche. This theme of the past impacting the present, stands out because someone's past always remains a part of them and nothing can change that. Examples of Willy and Blanche's past affecting their present include having false dreams, troubles involving their love lives, how both act like somebody different from their true selves, and through both of their eventual self destruction to insanity.

The reader can see how Willy and Blanche's past have had an impact on the present through their false dreams. In Death of a Salesman, Willy Loman always had the false dream that he would become a very prominent salesman. He had gone up and down the northeastern United States for many years trying to make a lot of sales and become a very prestiguous salesman. He grew up thinking that if other people liked him, then he held the key to becoming a successful salesman, and thus his dream had a false sense of security. This thought from his past stuck with him continuously throughout his career as a salesman. It became a factor in the eventual self destruction of his sanity, which the reader can also see in A Streetcar Named Desire, in which Blanche also has this same problem. Blanche lived at the family plantation of Belle Reve in Laurel before she decided to stay with her sister Stella, and other people's acceptance and friendship amounted to her dream and number one concern in her old hometown. Even after she goes to New Orleans, her main concern remained her appearance when meeting Stella's husband, Stanley as she said, "I haven't even washed or even powdered my face and here you are" (1687)! This concern with appearance has a direct correlation with being well-liked. Also, when Blanche left for New Orleans she brought with her only one thing, a trunk filled with items of clothing that makes her appear to have a lot of money.

Another example of the return of the past to have an impact on the present occurs when both Willy and Blanche have love life problems, solely because of their past and their inability to let it go. In Death of a Salesman, Willy Loman had an affair with a woman which in turn greatly affected his relationship with his son, Biff. Biff traveled to Boston to find his father Willy, to tell him news that he failed math and to ask his father to talk to the teacher. Biff had received a football scholarship to attend the University of Virginia the next year, and because he did not pass this class, he would not have enough credits to graduate from high school. Willy heard Biff explain his dilemma, but displayed nervousness the whole time, telling Biff to go down to the lobby where he would meet him in a few minutes where Willy would get Biff "a malted" (1600). While leaving, Willy's mistress, hiding in the bathroom, laughed when Biff told Willy how he made fun of his teacher. Willy tried to explain to Biff when the woman came out that worked as a buyer, but Biff knew the truth of what he saw; the lady did a lot more than buy. The relationship between Willy and Biff remained tense throughout the rest of the play as Biff and Willy never got along and constantly argued. Thus, the past definitely had an impact on the present because it affected the father and son relationship between Willy and Biff. The love life problems from the past that came back to have an impact on the present for Blanche in A Streetcar Named Desire also had a great affect on her relationship with people. Blanche married a young man at a very young age. One night Blanche came home and walked in on her husband and another man in bed. She always sensed something different about him knowing she "failed him in some mysterious way and wasn't able to give the help he needed but couldn't speak of" (171). After this night, she figured out she literally could not give this help that only a man could give. Blanche, her husband, and his lover laughed and "pretended that nothing had been discovered" and decided to go to a casino together. While at the casino, her husband abruptly left and shot himself. Blanche did not know how to react to the situation and never felt the same after this. She then decided to sleep with as many guys as she could as a result of her not feeling pretty enough and rejected after walking in on her husband. She even slept with a student from her high school class, and this news of their sleeping together got out into public. Because of her actions of sleeping with this boy, she consequently lost her job as a high school teacher in Laurel, and had nowhere to go but New Orleans to live with her older sister Stella. Thus, the past came back to have an impact on the present because Blanche ended up getting run out of her hometown in Laurel because of her past failed relationship and the feelings that accompanied it with her husband.

Another instance of the past having an impact on the present observed in both Death of a Salesman and A Streetcar Named Desire. Both Willy and Blanche did not let go of their troubles and thus had to play the role of someone besides themselves. Willy kept thinking to himself that he would once again become a successful salesman like he used to. He would not face the fact that he no longer had the selling skills he once had. His connections in the business world no longer worked, and no one knew the formerly successful salesman, Willy Loman. In A Streetcar Named Desire, Blanche also would not let go of her troubled past. Even after she moved in with her sister Stella, she continued to wear rich clothes and very expensive perfume. She would not let go of her desire to appear as though she had a lot of money, and move on to try to figure out her true identity.

The eventual self destruction of both Willy and Blanche proves yet another example of the past coming back to have an impact on the present in both A Death of a Salesman and A Streetcar Named Desire. Willy let all the bad things that happened to him as a salesman and in his personal life affect him so much, for so long that he eventually lost his sanity. Willy started seeing imaginary people and hearing things as the play progressed, and let these weird occurrences affect him physically; an example being when Willy decided to plant a garden of vegetables in the middle of the night. While he planted this garden, his dead brother Ben apparently appeared to Willy and started a conversation about Willy's plan to kill himself. Willy planned to kill himself so Biff could receive the insurance money from his death. Uncle Ben told Willy, "you don't want to make a fool of yourself" or "they might not honor the policy," but Ben could not sway Willy's opinion. This conversation led to Willy's self-destruction and insanity resulting in him committing suicide. In A Streetcar Named Desire, Blanche also slowly self destructed. Blanche had trouble as a young woman coping with the revelation of her husband being a homosexual and his unexpected suicide. This ate away at the emotions of Blanche and led her to sleeping around with many men to gain self assurance of her beauty. This sleeping around, led to the loss of her job from the high school, and led her to New Orleans where she got closer and closer to the brink of insanity. While living with her sister Stella, Blanche slowly became worse and eventually tipped over the edge when her new boyfriend Mitch told her that he did not want to remain in a relationship with her, or ever marry her after hearing news about her sexual behavior in the past. Stella and her husband Stanley see that Blanche has a lot of problems and they decide to call a doctor to get Blanche psychiatric help. Thus, Blanche's past had a direct effect on her present life.

In Death of a Salesman and A Streetcar Named Desire, examples of the return of the past to have an impact on the present are seen through examples of both Willy and Blanche having false dreams, trouble with their families and image involving their love lives, how both pretend to play roles of someone besides themselves, and through both of their eventual self destruction to insanity. The authors of both of these plays probably did not intend to bring up so many similarities with these two characters, but the connection between is unmistakably present.

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Parable of the Prodigal Son.

KJV Luke 1511-

(11) And he said, A certain man had two sons

(1) And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.

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(1) And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.

(14) And when he had spent all, there arose a mighty famine in that land; and he began to be in want.

(15) And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.

(16) And he would fain have filled his belly with the husks that the swine did eat and no man gave unto him.

(17) And when he came to himself, he said, How many hired servants of my fathers have bread enough and to spare, and I perish with hunger!

(18) I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,

(1) And am no more worthy to be called thy son make me as one of thy hired servants.

(0) And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.

(1) And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.

() But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet

() And bring hither the fatted calf, and kill it; and let us eat, and be merry

(4) For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.

(5) Now his elder son was in the field and as he came and drew nigh to the house, he heard musick and dancing.

(6) And he called one of the servants, and asked what these things meant.

(7) And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.

(8) And he was angry, and would not go in therefore came his father out, and intreated him.

() And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment and yet thou never gavest me a kid, that I might make merry with my friends

(0) But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.

(1) And he said unto him, Son, thou art ever with me, and all that I have is thine.

() It was meet that we should make merry, and be glad for this thy brother was dead, and is alive again; and was lost, and is found.

This is one of the most easily understood parables . Prodigal meaning rashly or wastefully extravagant. Given or giving in abundance. One who is given to wasteful luxury or extravagance.

The son knew the confort and security he would have if he would abide with his father, but the thought of his own money and freedom was alluring. He asked for what he thought he deserved and the father let him have it. Instead of the glamorous life he thought he would have after the initial fun he ended up having to work with pigs just to barely survive. To a Jew, this was the ultimate disgrace, the pigs are considered the uncleanest animals. But then what happens when he returns to his father, humbled, no longer feeling that he had the right to be given anything and intending to work for him. He is not driven away because of his previous actions or behavior. The father knew and was so overjoyed at his return... he didn t even wait for his son to get all the way back, he ran out and met him with joy. He gave him the best of what he had. The best clothes,

the best food, and celebrated his return. Our Father is always there for us. He will not deny us if we come to Him. And He will not shame us for our past actions either.

This parable comes form the Gospel accoding to Luke. It has been portrayed by numerous artists and painters such as the Spanish painter BartolomEsteban Murillo

Rembrandt painted "The return of the prodigal son" shortly before his death in 166. The subject This paintg represents the epitome of Rembrandt s psychological mastery by elevating the tragedy to a symbol of universal significance. Psychology can help us understand the mercy of the father, the motivations of the son and the suspicion, pride and self-righteousness of the elder brother which can be taken as a reflection of Rembrandt s own life characterized by excesses and marred by sorrow. Spiritual truths and psychological meanings can be complemntary. This painting represents the integration of psychology with Christian faith.

Hieronymus Bosch painted the same scene of the parable represented by Murillo which depicts the shame of the son that is to say the shame that leads to repentenance. Rembrandt by contrast is more interested in showing the mercy and unconditional love of the father.

Rudyard Kipling wrote the following poem that shows the thoughts and feelings of the prodigal son starting with shame through repentenance and finally gratitude to his parents.

In the last line he regrets his elder brother's attitude, calling him a hound.

Here come I to my own again,

Fed, forgiven and known again,

Claimed by bone of my bone again

And cheered by flesh of my flesh.

The fatted calf is dressed for me,

But the husks have greater zest for me,

I think my pigs will be best for me,

So I m off to the Yards afresh.

I never was very refined, you see,

(And it weighs on my brother's mind, you see)

But there's no reproach among the swine, d'you see,

For being a bit of a swine.

So I'm off with wallet and staff to eat

The bread that is three parts chaff to wheat,

But glory be! there's a laugh to it,

Which isn t the case when we dine.

My father glooms and advises me,

My brother sulks and despises me,

And Mother chastises me

Till I want to go out and swear.

And, in spite of the butler s gravity,

I know that the servant have it I

Am a monster of moral depravity,

And I m damned if I think it s fair!

I wasted my substance, I know I did,

On riotous living, so I did,

But there s nothing on record to show I did

Worse than my betters have done.

They talk of the money I spent out there

They hint at the pace that I went out there

But they all forget I was sent out there

Alone as a rich man s son.

So I was a mark for plunder at once,

And I lost my cash (can you wonder?) at once,

But I didn t give up andKnock under at once,

I worked in the yards, for a spell,

Where I spent my nights and my days with hogs.

And shred their milk and maize with hogs,

Till, I guess, I have learned what pays with hogs

And I have that knowledge to sell!

So I go to my job again,

Not so easy to rob again,

Or quite so ready to sob again

On any neck that s around.

I'm leaving Pater. Good-bye to you!

God bless you Mater! I'll write to you!

I wouldn t be impolite to you,

But, Brother, you are a hound!

Glosary.

+ arose

+ calf

+ falleth

+ alluring

+ humbled

+ epitome

+ suspicion

+ elder

+ depicts

+ hound

+ flesh

+ husks

+ zest

+ swine

+ glooms

+ sulks

+ hint

+ maize

questions.

+ what does prodigal means?

- means rashly or wastefully extravagant.

+ acording to which gospel does the parable comes

- luke.

+ what was the subject of rembrandt s prodigal father?

- The subject of This paintg is to represent the epitome of Rembrandt s psychological mastery by elevating the tragedy to a symbol of universal significance.

+ when did rembrandt painted "The return of the prodigal son"?

- Rembrandt painted "The return of the prodigal son" shortly before his death in 166.

+ how can you describe rembrandts life

- characterized by excesses and marred by sorrow.

+ what does rembrandt shows on his painting?

- the mercy and unconditional love of the father.

+ what does Hieronymus Bosch painted?

- he painted the same scene of the parable represented by Murillo which depicts the shame of the son that is to say the shame that leads to repentenance.

+ what does Rudyard Kipling shows on his poem?

- the thoughts and feelings of the prodigal son starting with shame through repentenance and finally gratitude to his parents.

+ In the last line he regrets his elder brother's attitude, in what way he shows this?

- by calling him a hound.

+ what is the real meaning of the parable?

- that when somebody goes away from the father, and he regrets his actions, and goes back to him, he is allways going to foregive him.

Please note that this sample paper on prodigal son is for your review only. In order to eliminate any of the plagiarism issues, it is highly recommended that you do not use it for you own writing purposes. In case you experience difficulties with writing a well structured and accurately composed paper on prodigal son, we are here to assist you. Your cheap custom college paper on prodigal son will be written from scratch, so you do not have to worry about its originality.

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