Courage Term Paper Example | Topics and Well Written Essays - 1000 words

Courage - Term Paper Example I believe Aristotle states that it is important for people to display courageous traits. However, these courageous traits must not inhibit a person’s general morality. For example, one may choose to balance his/her feelings of confidence and those of fear. He/she chooses whether to be afraid of diverse things in their lives. Therefore, a courageous individual is one who chooses to fear such things as beauty, which cannot compromise morality. In addition, courage enables individuals to avoid evil since it informs their abilities to make right decisions (Aristotle & Ross, 2009). Aristotle suggests that bravery involves an individual’s actions to fear evil for a good cause. For instance, a person may display resistance to the act of theft because it is immoral to steal. However, this resistance to steal will only qualify to be courageous depending on the reason for refusal. If the individual refuses to steal because he/she is afraid of the extreme punitive measures, then that is not courage. This is because the individual fears for wrong reasons, which are immoral in themselves according to Aristotle. However, if the individual fears the evil of stealing then he is courageous because he fears a significant thing (Aristotle & Ross, 2009). In addition, Aristotle account on fear suggests that courage is not influential because individuals with courage do not need further encouragement. Instead, these courageous persons display their fears of various graceful things on their own. Moreover, courage is evident when people display it in circumstances, which others have failed. In particular, it is indeed courageous for individuals to display their respective fears because they want to achieve a beautiful thing or a certain good for humanity. Finally, Aristotle suggests that courageous individuals do not fear such things as death because they understand

Dna, transposable elements, pv92 insertion, evolution, bioinformatics, Lab Report

Dna, transposable elements, pv92 insertion, evolution, bioinformatics, hardy weinberg equation - Lab Report Example Alu sequence that has been explored in this experiment is among these sequences. This DNA sequence is approximately 300 base pairs long that is seen to be repeated for about 500,000 times throughout the entire human genome. It is not yet known what function they play as well as their origin (Olson et al., 1989).These Alu sequences are known to possess characteristics that are critical to the geneticists. They are usually present within introns of a given genes, and they might be associated either with a disease or can be utilized in the estimation of relatedness between and among individuals (Deininger, 1989). In this experiment, there was analysis of a single Alu repeat and it was utilized in the estimation of its frequency in the class population as well as a basic molecular genetic variation measure. This was with no reference to relatedness between individuals or to disease. Figure 1 indicates the types of repetitive DNA in human genome An Alu sequence that was considered in this laboratory activity is located at PV92 region of chromosome 16. This specific Alu sequence is dimorphic, implying that it is present in some people but absent in other. Some individuals are known to possess the insert in either of the chromosome 16 copy (one allele), others may possess the insert in both of the chromosome 16 copies (two alleles). ... It will be 941 base pairs long only if there is Alu. This size increase is as a result of the 300 base pair sequence that is attributed to the Alu insert (Hollstein MC et al., 1991). There are 3 distinct outcomes that are probable when the products of PCR are electrophoresed on an agarose gel. If there is an Alu inserts on both chromosomes, each amplified PCR product will be 941 base pairs long. They tend to migrate at the same speed on a gel so in regards to this, one band will be visible which corresponds to 941 base pairs. If it is observed that neither of the chromosome posses the insert, then it means that each amplified product of PCR is 641 base pairs and they are supposed to migrate as one band corresponding to 641 base pairs. If an Alu insert is present on one chromosome but absent on the other, then it implies that one PCR product of 641 base pairs will be observed as well as one of 941 base pairs. Two bands will be revealed by the gel for such given sample. The 941 bp and 641 bp were separated basing on their sizes. As it is known that Alu repeats inserts themselves randomly in human genome. In relation to this, the Alu insert located in PV92 locus is very important in studies of genotype and allele frequencies in the human population. In the exercise done in the laboratory, the principles of the Hardy-Weinberg theory were applied in the analysis of the Alu insert allelic and genotypic frequencies in the population (Saiki RK et al., 1988). This was also to test the hypothesis that the class population alleles fit the prediction model of Hardy-Weinberg for genotype equilibria. By determining the Alu genotype genotypic frequencies within the student population, the corresponding allelic frequencies were as well calculated.

What kind of society should the United States strive to become Essay

What kind of society should the United States strive to become - Essay Example Though it presents us with a unique opportunity, it has the potential to work against us if we fail to create a social attitude to accept these differences. There is a fine line we must walk to maintain our cultural differences without labeling a group as being different. Being set too far apart from the larger society runs the risk of many minorities becoming increasingly separated by prejudice and discrimination. The challenge is to incorporate and preserve multi-value systems without the attitude that can develop in a dominant-minority relationship. The multicultural approach views our value system as a diverse set of qualities that defines what it means to be an American. The term mulit-cultural implies that the definition is broad and sweeping, encompassing numerous attitudes and beliefs. The older national approach assumed there were a set of traditional American values at the core of our society. The two approaches are not mutually exclusive. Minority groups adopt the prevailing core values of the society in an effort to become more American. Immigrants may develop values based on our constitution or Ten Commandments without rejecting their own unique perspective and cultural heritage. What is ethnocentrism Can you identify your own ethnocentric feelings Please provide a specific example. Ethnocentrism is the belief that our own values and standards are the true and correct ones and cultural differences are viewed as unusual or inappropriate. Ethnocentrism deems our own judgments and values as morally superior than others, which we view as primitive or barbaric. It is a trait that gives us the sense that 'I am right, they are wrong'. When I see an ethnic grocery store or market in a major American city, I am instantly repelled by the bizarre types of foods and what I perceive as unhealthy conditions. I may not even know what the foods are, but my knowledge that they are different is enough for me to develop the perception that they are inferior to my familiar cheeseburger and french fries. My ethnocentrism is making the judgment without regard to well-reasoned thought. Week 2 Define pluralism and explain the ways in which it differs from assimilation. Why has interest in pluralism increased How have contemporary theorists added to the concept of pluralism Pluralism is the process of maintaining distinct social groups that hold and preserve unique cultural differences and values. Assimilation is the process of becoming a member of another group through social contact. It assumes that when groups interact they will adopt mutual values and goals. Over time, the two groups will merge into one without noticeable differences. Pluralism recognizes that values and ethnic traditions are preserved within a group because they offer value to its members in the way of self-image and group power. Interest in pluralism has increased because real assimilation does not seem to be a practical reality. Ethnic identification has become more pronounced as America becomes more diverse and groups cling to and celebrate their ethnic traditions. It is becoming more accepted that the assimilation predicted by Park and others will not come to pass in the foreseeable

he Absolutely True Diary of a Part-Time Indian by Sherman Alexie Essay Example for Free

he Absolutely True Diary of a Part-Time Indian by Sherman Alexie Essay Identity shows a person’s individuality. A person’s individuality can include how they dress, their beliefs, their personality traits, the way they speak, their culture, their education, etc. In The Absolutely True Diary of a Part-Time Indian by Sherman Alexie and in my own life, it is evident that when exploring identity, a character must leave and return to his/her roots before truly understanding him/herself. Arnold finds out who he is by leaving and later coming back to Rowdy. In the last scene, before Arnold and Rowdy played their one-on-one basketball game, Arnold and Rowdy repair their lost friendship. It is then that Arnold thinks, â€Å"I would always love Rowdy. And I would always miss him too. † (230) This quote shows how Arnold realizes that he is different from Rowdy. To begin, he has always valued his friendship with Rowdy and so he says that he â€Å"would always love Rowdy. † Even when Arnold had a disagreement with Rowdy when heading to Reardan for a better education, he still thought of how Rowdy would defend him. However, by the end of the book, Arnold realizes that he will have to â€Å"miss† Rowdy because their dreams make them too different from each other. Therefore, Arnold discovers that his life can still include Rowdy, who has been his friend since the beginning, however, he cannot rely on Rowdy to be with him always. By the end of the book, Arnold has returned to Rowdy as a stronger and independent person. Similarly, I found my true identity after leaving and returning to my family. Growing up, I came from a home that was traditionally Chinese. We did not easily express our emotions, we were not allowed to date until after college, and being successful at school would ultimately bring honor to my family. Though these beliefs were deeply ingrained in everything I did, a rebellious side of me wanted to discover what it meant to be American as well. Why were the other families so expressive and communicative towards each other? What mattered beyond grades and doing well in school? These questions led me to leave my family and head to college eight hours away. There, I met many people who did not come from Chinese families. I noticed that some students were not as disciplined at school because their families did not stress education or some students were a little overly expressive with their feelings, which caused drama among their peers. I began to miss my house where my parents had instilled values towards having a good education and protecting our family’s privacy. When returning home, I was thankful for understanding my parent’s values and their intentions for my future. Arnold truly finds himself when he has accepted his origins and absorbed them into his perspective of himself. His reunion with Rowdy and the reservation show how he came full circle in finding himself. Even though Arnold wanted to both physically and emotionally remove himself from the reservation in order to pursue his dreams, he ultimately realizes that it is only when he acknowledges his heritage that he can move forward into adulthood.

Influence Of Alchemy In Frankenstein English Literature Essay

Influence Of Alchemy In Frankenstein English Literature Essay Frankenstein, the novel written by Mary Shelley, takes ideas found in literary texts, moments in time, and people and incorporates them into the novel to tell the framed narrative. Alchemy and the alchemists, although scarcely mentioned in the novel, are quintessential to the continutation of the plot. It is the alchemists and their ideas, particularly those of Paracelsus and the concept of the elixir of life, that propel Victor Frankenstein to pursue the idea of creation through science, ultimately leading Victor to the creation of the creature in Frankenstein. A modern misconception is that alchemy is the act of transmuting objects such as lead and mercury into gold and silver for material gain. In Frankenstein, the natural philosophy that is mentioned views alchemists as those who wished to discover the mystery of life and the creation of inanimate objects in addition to those who sought to restore the human soul to perfection. By viewing alchemy in such way, Victor wishes to use the alchemy he learns from his teachers to exterminate the state of death, a goal that is not for the wealth but for the benefit of the people. With the intention of demonstrating of how Victor utilizes alchemy, one must see where Victor learns alchemy. While on a trip with his family, undesired weather prompts the family to stay inside the inn where Victor stumbles upon a book by the alchemist, Cornelius Agrippa. With Agrippas ideas as an impulse, Victor goes on to read all of Agrippas works as well as works by Paracelsus and Magnus, alchemists that lived in a time before Frankenstein was written. Victor regards these three alchemists as his teachers. Even Victor states that he is a disciple of Albertus Magnus that arose in the eighteenth century. (Shelly 23) Shelley uses this direct reference to illustrate that alchemy was the start of Victors education. Although it is apparent all three alchemists have ideas that contribute to Victors education, the works of Paracelsus are most recognizable and notable in the novel. Paracelsus was a Swiss alchemist and physician who viewed and used alchemic medicine above all other ideas of alchemy to help people. Paracelsus taught that the object of chemistry is not to make gold, but to prepare medicinesà ¢Ã¢â€š ¬Ã‚ ¦. (Redgrove 60) These medicines would be able to extend the life of man by healing them, and thus allow them to live a better life. It was believed that the exilir of life, a goal of many alchemists, was the ultimate medicine that would allow man to live eternally. With this in mind, one can view a parallel to Victors idea in Frankenstein. Victor himself seeks the fabled elixir in the novel. He directly quotes the elixir of life. I entered with the greatest diligence into the search of the philosophers stone and the elixir of life. Butà ¢Ã¢â€š ¬Ã‚ ¦wealth was an inferior object; but what glory would attend the discovery, if I could banish disease from the human frame, and render man invulnerable to any but a violent death! (Shelley 23) At this po int, Victors focus lies in extending life, not the wealth that may have come with the discovery of making life. Consequently the ideas that the alchemists teach Victor and lead him towards creation do not stay with him entirely. In spite of all that alchemy has taught Victor, modern day science challenges the views of the alchemists and pushes Victor toward chemistry. Although in this event Victor becomes a scientist, one must know that alchemy evolved into chemistry. It is a demonstration with electricity that Victors father conducts that causes the overthrow of Cornelius Agrippa, Albertus Magnus, and Paracelsus, in Victor. (Shelley 24) Due to this experiment, Victor goes off to study natural sciences at a school in Inglostadt. At Inglostadt Universiry, Victor comes across two professors, Krempe and Waldman, both men of science, with different views of alchemy. Krempe, on one hand, ridicules Victor and tells Victor that his time has been wasted acquiring knowledge on alchemy. On the other hand, Waldman sees Victors educational background and does not criticize Victor. As Waldman states, They had left to us, as an easier task, to give new names, arrange in connected classifications, the facts which they in a great degree had been the instruments of bringing to light. (Shelley 29) These words solidify that chemistry originated from alchemy since the statement refers to how this natural philosophy of alchemy, as a precursor, brought some of the mysteries of the world into public knowledge. Along side eachother, one can inspect use of alchemy against the use of science. Shelley uses both alchemy and science in the novel and thus, with the words Waldman states, it is seen that alchemy and science can not be separated. It is the union of the practice of science and ideas of alchemy that allow the creature to be created. The creation of the creature is one of the most, if not the most, important moment in Frankenstein, yet to see how alchemy is related to this moment, an observation on the events leading to the creation must be made. Victor states, One of the phaenomena which had peculiarly attracted my attention was the structure of the human frame, and, indeed, any animal endued with life. (Shelley 31) Victor starts to focus on the idea of life and death in living beings. It is here that he begins to question what causes death and more importantly, what causes life. With this, Victor eventually discovers the secret of the barrier that seperates life and death. I succeeded in discovering the cause of generation and life; nay, more, I became myself capable of bestowing animation upon lifeless matter. (Shelly 32) At this point Victor makes the biggest scientific discovery possible at the time and goes to work on making it possible by starting to collect dead matter, or in terms of alchemy, base materi als to put together his creation. Intitially Victor is indesicive in what he wishes to make, but he eventually decides on making the creature based on the image of human beings. When Victor has collected all his materials, after two years of working on his discovery, he finally brings his creation to life. In spite of how scientific his decision may be, it also has origins in alchemic teachings. One of Victors teachers, Paracelsus, taught, the belief in the artificial creation of minute living creatures resembling men (called homunculi). (Redgrove 61) This decision to make the creature resemble a human can classify it a homunculus, since it was created artificially. This is important to see since in the novel, Shelley does not explicitly tell her readers the process in which the monster was created. The idea of collecting the dead material, before the creature is put together, can be seen as alchemy. In addition, the byproduct, the homunculus, also has an idea in alchemy. It would therefore seem the actual creation o f the monster would have been alchemic as well since the initial and finals states were alchemic. As it has been noted, alchemy and the teachings and ideas of alchemists were very influential in the creation of the creature in Frankenstein. Paracelsus teachings along with the ideas of the elixir of life and the animation of inaminate materials are the key items that allow the creature to be born. Although one may say that science was the important factor in the creation of the monster, the science most visible in the book, chemistry, has its origins in alchemy. The inclusion of first alchemy and then science does not imply that alchemy is more important than science or vice-versa. These references to alchemy also prompt one to observe the case where alchemy was inexistent in the novel. This prompts the questioning of the initial impluse that Victor receives. What if Victor had initially picked up a book in religion or oceanography while at the inn instead of a book on alchemy? In this case I believe the novel would have advanced differently than way that it did, since without alc hemy, using science to create would have little value. Waldmans character may not have been as supportive towards Victor since it is Waldmans view to alchemy, a common ground for both, that makes Victor trust him. Without alchemy, it is possible that Victor may have never pursued discovering the boundry of life and death. Without the desire to discover how to bring inanimate objects back to life Victor might have never created the creature therefore prompting a total shift in the plot of the story. It is alchemy that allows the creation of the monster and allows the novel to continue the way Shelley initially wrote it.

The Unexamined Life Is Not Worth Living Essay examples -- essays resea

Socrates was considered by many to be the wisest man in ancient Greece. While he was eventually condemned for his wisdom, his spoken words are still listened to and followed today. When, during his trial, Socrates stated that, â€Å"the unexamined life is not worth living† (Plato 45), people began to question his theory. They began to wonder what Socrates meant with his statement, why he would feel that a life would not be worth living. To them, life was above all else, and choosing to give up life would be out of the picture. They did not understand how one would choose not to live life just because he would be unable to examine it.   Ã‚  Ã‚  Ã‚  Ã‚  Socrates felt that if he was unable to examine life, he would not be really living. To Socrates, living meant being able to question the world around him. Examining life gives one freedom. Once one examines himself and understands who he is, he can take control of his life. Socrates believed that the ability to ask, to examine, and to understand would make a life whole. He believed that the purpose of life was to grow, both physically and spiritually. Being able to explore and understand would lead to a deeper understanding of the world around us as well as a deeper understanding of ourselves. (Plato 46)   Ã‚  Ã‚  Ã‚  Ã‚  Socrates felt that, above all, one should be a good citizen and always do the right thing (Plato 18). However, many in his time did not worry about doing what was correct. Socrates realized this, and understood that they did not care to look into their actions and beliefs. Their first thoughts were on the goals that they had, such as money and pleasure, rather than the thought of whether or not the goals they held were actually what should have been considered important and right (Plato 26). Socrates knew that, unless they took the time to question their lifestyles, they would never do the right thing. By living a life that was being examined, the citizens would be living a life that was, for the most part, also right. Socrates believed that a life that was not right was not worth living, which is why he also felt as though an unexamined life would also be not worth living.   Ã‚  Ã‚  Ã‚  Ã‚  When Socrates was brought to trial for the corruption of the city’s youth he knew he had done nothing wrong. He had lived his life as it should be lead, and did what he ne... ... when he is discussing the unexamined life. When Socrates mentions the oracle, he is explaining how one can believe he knows all but still can question life. Although he believes that a smarter man will not be found, Socrates still questions and examines the life he leads. This is the basic concept of philosophy, to try to examine and understand what is going on in life. Socrates understands that without this questioning, there would be no philosophy or a worthwhile life. (Plato 25)   Ã‚  Ã‚  Ã‚  Ã‚  Socrates was a wise man who realized that life was not something that could be easily understood. He knew that questioning life would lead to a stronger conception of life and reality. When he stated that â€Å"the unexamined life is not worth living† (Plato 45), he truly meant that without questioning life, one would not be truly living. Actions would have no understanding of being right or wrong. For Socrates, a man who believed that life should be based on what was right, there would be no greater wrongdoing.   Ã‚  Ã‚  Ã‚  Ã‚   Works Cited Plato. Apology. Indianapolis: Bobbs-Merrill Educational, 1977.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  

Comparative analysis of prayer and pastoral counseling

Educes Humdinger believes that one of the key essentials to the Persephone of pastoral caregiver is kinfolk. When we dedicate ourselves to a Christian life, kayoing is the essential element of our Christianity, because It combines our fellowship, community and communion with God and with others. Van Educes Humdinger states the kayoing is the tells as well as the indispensable means of all true pastoral care. Van Educes Hunger, Pl) If we are experiencing kayoing in our spiritual life, kayoing will be made up of the ultrasonically element that encompasses not only the vertical dimension (our relationship with God), but also the horizontal dimension (our relationship with each other). It starts with ourselves and opening the communication line with God through our prayer life. As we begin to experience the fellowship, community and communion with God, we develop that vertical dimension. Our living out the vertical dimension is witness by others around us.It Is at this point we begin to realize the horizontal dimension of fellowship, community and communion with others is established. (van Educes Humdinger, up) When the vertical and the horizontal have been established, we achieve a common ground based on humbling ourselves before God and others. In this setting trust and fellowship are established, and ministering and pastoral care between one another can begin. In reading Pastoral Counseling The Basics, Ditties believes that one of the essentials to the Persephone of the pastoral caregiver is kayoing as well.Ditties is more subtle in his approach to kayoing, than van Educes Hunger. Ditties states that â€Å"The pastoral counselor does not pretend to possess godlike powers but Is a humble servant†. Deletes, pop) The multidimensional element of our relationships with God and others is essential to Ditties as well. Ditties also suggests that as we enter into a relationship with others, we enter that relationship with neither a Judgment of perfection or imperf ection on the part of the counselor and counseled. Ditties, pop) We once again enter Into a relationship not just vertically and horizontally, but inwardly to self, outwardly to others and upwardly toward God. (van Educes Humdinger 9) (Ditties, IPPP) 2 In the process of examining Pray without Ceasing by Deborah van Educes and Pastoral Counseling The Basics by James E Ditties, I found that the area of pastoral ministry and counseling were virtually the same. While their methodology and terminology appear to be different, the end result is the same. So I have to ask, Do these two authors really differ?Deletes says that we should be nonchalant, even benign and to empty ourselves to have no preconceived ideas, or so as not to be judgmental. Does this really differ from van Educes Humdinger, who said that our prayer life Is the integral part of our relationship? If I have take the time to empty yeses, Is this really different It I take the time to pray a prayer of petition for myself and for others? 1 OFF placing God in the center is the key if I am to be effective in ministry. Every facet, level or element is relational.That is to say that all our actions have to be God fed and Spirit led. The first way which I feel that van Educes Humdinger differs from Ditties, but yet they are still alike is in their views about pastoral ministry on the subject of relationship. Van Educes Humdinger's view is that relationship is the key to pastoral ministry and pastoral counseling. If one is to be effective in pastoral ministry and counseling we must first have a relationship with God. Then we can cultivate a relationship with others. An Educes Humdinger further states that the relationship will consist of a vertical dimension, relationship with God and a horizontal dimension, relationship with each other. This gives the counselor and counseled common ground in which they can experience a relationship of fellowship, community and communion with each other and God. This is a rel ationship that is entered into emptied of any preconceived idea of the counseled. This way we enter n a basis of honesty, with each other and with God which is non-judgmental and leads to developing openness and trust. Van Educes Humdinger, p 2) Ditties begins his view of relationship with the concept that we should be nonchalant in entering the relationship of pastoral ministry and counseling; that is to state further that we should empty ourselves and renounce the relationship factor and even be benign. This may sound harsh, but Ditties is getting to the same point that van Educes Humdinger is making that we must be the humble servant and create an open, non- judgmental atmosphere. Ditties p 89) Ditties view of the relationship is not vertical or horizontal; his view is inward, outward and upward.The relationship is inward to view self, outward to view other and upward to include God in the center of the relationship. (Ditties p 153) 3 While the two views may appear to differ, the y are, in reality, the same with Just a difference of methodology and terminology. The second way which I feel that van Educes Humdinger differs from Ditties but yet is still alike, is in their views about pastoral ministry. Is it pastoral care or pastoral counseling or Just counseling? Van Educes Humdinger view is that spiritual fellowship or kayoing is the basis for pastoral ministry to be possible.When kayoing flourishes so does pastoral care. The never ending constant follow of love, hope and grace from God is the building block for pastoral ministry. (van Educes Humdinger, p 3) Ditties tells us in the chapter on Counseling as God's Call, that the nagging questions are, Is it pastoral? Is it in keeping with one's call into ministry? Or is it distraction from the call? (Ditties p 145) I believe the Ditties offers these questions to make us consider all the facets of ministry and to concentrate on the area of pastoral ministry and counseling to make sure the we have involved God i n the center of all areas of ministry.While on the surface this appears to be a radical difference from van Educes Humdinger's view, it has not been completely obscured by the nagging questions. (Ditties, p 145) Ditties goes on to state â€Å"The pastoral counselor affirms, above all, that this is God's world and that the counselor and counseled are both in God's care. † This does not contradict what van Educes Humdinger has stated it confirms it. That is to say that we re to empty ourselves in order to be fulfilled and to fulfill the work of Christ in the the center of the issue from the very beginning by establishing an open communication line with God through an active prayer life.Then she moves through the areas involved in self, God and others and then brings us full circle to conclude with prayer. This is more in keeping with my faith life and work in ministry. This however does not diminish Ditties book at all. Ditties chose to take a more human approach first, to allo w us to view ourselves in our own human condition, so e could relate to others on a deeper level, but reminding us subtlety that God's involvement is needed at all levels of ministry. Ditties concludes his book with a bold reminder that God is the world and we are merely his servant to God and one another. When looking at Ditties book Pastoral Counseling the Basics, and comparing the significance that the â€Å"four Levels or Facets of Human Development have on the book as a whole, I began by looking at the four facets individually. While listing these levels or facets initially as Context, to Self-Regard, to Traits and Habits, to Coping and injunction, Ditties begins the break down for the levels or facets in reverse order. This order is a very effective way of presenting this information so as not to go to the first step and think we have accomplished the levels entirely.The first level that is addressed is Coping and Functioning. This level as Ditties explains is a realm of ever yday behavior in which I count my successes and failures. This level is the driving force in our lives. It encompasses how we handle all of the everyday events of our lives. We can either approach these as successes or failure, adversaries or allies. We as counselor and counseled may consider the list of successes and failures as Just the problem. Ditties warns us, that while offering advice on such practical matters may be extremely useful. UT this is not the realm of pastoral counseling. (Ditties pop, 30) This level is not Just for the counseled, but also for the counselor as well. If we are to provide pastoral counseling, we must first have an understanding of how we handle the areas in our own life within the level of Coping and Functioning first, before we can attempt to work with the counseled. I believe that Ditties uses this level to teach us that we cannot cope and function in the realm of everyday life without the involvement of God and others.We must first look inwardly a t ourselves and then seek God for upwardly involvement, before we can attempt to look outwardly to others to counsel and be counseled. (Ditties 153) I believe van Educes Humdinger would agree that this level is an integral part of our development, but this would not be the initial step. In Praying without Ceasing, van Educes Humdinger points out that the vertical dimension, that relationship with God through our active pray life with God must be established and maintained in order for us to be able to converse and interact with others. Van Educes Humdinger UP, 79) The second level that Ditties address is Traits and Habits-personal characteristics. The traits and talents are those things that evolve into habits, both good and bad, productive and destructive that makes up the character of who we are. These traits and talents are not machinery, but are organically grown out of our interaction with 5 It is important to know these traits, talents or habits that make up who we are, so tha t e can be an effective counselor and to know the make-up of who we are counseling.By understanding these traits, talents and habits of ourselves and others we can use this information to establish how we deal with governing the first level of coping and functioning. By having these two levels working in and through our lives we can find the common ground with others from which to can work together. (Ditties, p 31) I believe this is also an underlying theme throughout Ditties book, because knowing the traits, talents and habits of ourselves and others, is one of the essential elements of he experience for the counseling for the counseled, as in regarding the â€Å"As Is and As Though†.This gives the counselor and counseled a level playing field from which to know each other more deeply, so that both can learn to trust, not Judge and begin to develop fellowship, relationship and community. (Ditties, p 81) I believe the van Educes Humdinger would agree with Ditties, that knowin g the Traits, Talents and habits of ourselves and others is an essential element for Listening to ourselves, listening to others and Listening to God. I believe that this too is a building block community and spiritual formation with others.The third level that Ditties describes for us is the level of Self-Regard. The way we regard ourselves is a strong indicator of what kind of personality we possess. The way we were brought up and the environment in which we lived or live can signal how we perceive ourselves and also how we perceive others. Self-Regard is the combination of the other two levels of Coping and Functioning as well as Traits and Habits. (Ditties pop) Taking into consideration how we cope and function with our own traits and habits, we get an image of how we regard ourselves and how we will regard other.This action could be both good and bad. This level also opens the door to offer grace and to receive it as well. If we are willing to receive and offer grace to one ano ther, we once again open the door to fellowship and community. (Ditties pop) I believe the van Educes Humdinger would agree with this level as well, because our self-image and how we regard who we are can lead us to knowing ourselves, other and God at a much deep and open level of understanding. This engages our prayer life into a continuous circle of prayers to God, for others and for ourselves.This action strengthens the nods of fellowship and community, which is the basis of pastoral care. (van Educes Humdinger IPPP) 6 The fourth and final level is Context. Ditties' comment that â€Å"We all live evicted from the Garden which was created Just for us†¦ , The self can survive and thrive only when it can trust and outside the garden, trust is Jaded†. (Ditties pop, 35) When we come to the realization know who's we are, who we are, where we come from and what we are made up of, we have Context. This is the starting point from which we can accept ourselves with all our wart s and scars and know that we are not fighting this battleContext lays the ground work to know how we regard ourselves, knowing what our traits and habits are and finally how we can cope and function within ourselves and with others, while allowing Christ to intercede for us and keep God in the center of everything. Ditties and van Educes Humdinger both have given me the frame work from which I can come to an understanding of knowing the make-up of all the levels and elements of who I am as a child of God, knowing fellowship, community, and communion with God through prayer and finally helping others to know themselves and God as well.