Megan Grogan. Mrs. Arnold. English 1301.78. 17 April 2017.

Megan Grogan Mrs. Arnold English 1301.78 17 April 2017 To Save Another Sacrifice is something everyone has experienced in one way or another. For some, it has been as simple as giving someone their last piece of gum, but for others, it has been so much more. In John Steinbeck’s the Grapes of Wrath by Frank Galati, both Rose of Sharon and Jim Casy make major sacrifices. At the beginning of the play, Rose of Sharon starts out very childlike and self-concerned. Through events such as being abandoned by her husband and losing her baby, she grows into a more generous, mature, and self-sacrificing person. When Jim Casy is first introduced, he reveals that he is an ex-priest, who used to behave inappropriately with the ladies and has left†¦show more content†¦In contrast, Jim Casy’s sacrifice is of a different nature than the one previously discussed. This difference can be seen at the strike camp outside of Hooper Ranch. Men with clubs storm the camp, with the main focus of finding Casy. After he has been pointed out, th e men go after him; â€Å"The first man swings with the pick handle. Casy dodges down into the swing. The / heavy club crushes into the side of his head with a dull crunch of / bone and Casy falls sideways out of the light,† (Galati II). As a result of this attack, Casy dies. He sacrifices his life. While, as previously stated, this sacrifice may appear to differ greatly due to this distinction, the reality is that this is one of the only noteworthy differences in comparison to a plurality of similarities between Rose of Sharon and Jim Casy when it comes to sacrifice. However, in order to fully understand the similarities between the sacrifices of Rose of Sharon and Jim Casy, it is imperative that one understands and has a reliable knowledge of the play’s historical context. According to Unemployment During the Great Depression by John A. Garraty: â€Å"The Great Depression of the 1930s swept across most of the world like a blight or plague, swiftly and without warnin g. It produced much misery and suffering everywhere,† (133). This comparison offers an insight into the hardship produced by this time period and gives a representation of the

Yamashitas Tropic of Orange Essay - 2444 Words

Yamashitas Tropic of Orange This paper studies Yamashita’s Tropic of Orange as a magical realist text and examines the implications for such a style on the notion of the urban. Specifically, I will explore how Yamashita uses magical realism to collapse boundaries and socially transform Los Angeles into an embattled utopia for the disenfranchised. First, however, magical realism is a loaded term and some definitions are in order. In addition to important recent innovations in the form and its purposes, magical realism is in dialogue with a longer history of writing, including the epic, chivalric traditions, Greek pastoral, medieval dream visions, romantic traditions and Gothic fictions, all of which contribute a fantastic strain to†¦show more content†¦Magical realism also functions ideologically but†¦less hegemonically, for its program is not centralizing but eccentric: it creates space for interactions of diversity. In magical realist texts, ontological disruption serves the purpose of pol itical and cultural disruption: magic is often given as a cultural corrective, requiring readers to scrutinize accepted realistic conventions of causality, materiality, motivation. (3) This definition highlights the two dominant markers of the form: the use of fantasy and the counter-hegemonic disruption of cultural and social realities. Fantasy can imagine justice into the reality of an unjust world, which is why it has been so useful in postcolonial contexts and has interesting possibilities for metropolitan life. Yamashita’s novel fits squarely in this tradition, and I suggest she leverages the form to imaginatively transform Los Angeles from a plethora of racially, socially and economically distinct and, at times, antagonistic neighborhoods connected yet separated by freeways and bound within the borders of the U.S., to an embattled yet impossibly and transnationally interconnected utopian urbanity located literally on the freeway. Conventions of causality and materiality are regularly violated as the city physically and socially changes shape, congregating and collapsing distinct worlds, nations and cultures into one metropolis. Under the spell of magic al realism, Yamashita’s Los Angeles becomes aShow MoreRelatedKaren Tei Yamashitas Tropic of Orange Essay example2237 Words   |  9 Pagesdiscuss how all things came together in Larry’s life just as the critters all came together in the home in Mexico in the book â€Å"Tropic of Orange.† Many people made their way to the plot, just as many people were placed in Larry’s life, and this has played a major part in my life as well. The second section will be titled â€Å"Orange†. The orange in the book â€Å"Tropic of Orange† symbolized magic and dreams, so in this section of my paper I will discuss the great benefits of Larry’s decision to serve in VietnamRead MoreThe Tropic Of Orange By Karen Tei Yamashita1530 Words   |  7 PagesRunning Through the Six: Multiculturalism + Diversity in The Tropic of Orange Without a doubt, the cast assembled in Karen Tei Yamashita’s novel The Tropic of Orange is one of the most diverse in any novel I have ever read for a class. Unlike the typical fair of the â€Å"mostly white with a couple brown people sprinkled in† casts I normally see, Yamashita really takes it to the next level incorporating characters from almost all walks of life and several that boast many different nationalities. ItRead MoreEssay on The City of Los Angeles1470 Words   |  6 Pagespopulation of nine million reside in the city (US Census Bureau). Immigrants from all over the world move to Los Angeles because of the wide opportunities the city provides through the numerous schools and various employment occupations. In the novel Tropic of Orange by Karen Tei Yamashita we are introduce to Bobby Ngu’s and his story which subsidizes the reason to immigrate. Ngu from Singapore experienced some tough times back home with his family and his father tells him, â₠¬Å"you gotta have a future? BetterRead MoreIssues in Philippine Cinema5002 Words   |  21 Pagescourse of the battle Filipinos were forced to retreat and the Americans dominate the frame while Filipinos simultaneously exited the screen space. The setting was not in the Philippines at all as it was done in West Orange County in New Jersey with thick flora to represent the tropics of the Philippines. Filipinos were never casted in the film, instead Afro-Americans took the place of the Filipino revolutionaries, presuming that the Filipinos, whom they are subjugating, must look like the Afro-Americans

Roosevelt and Isolationism - 5742 Words

From Isolationism to War Patrick Williams Dr. B.G. McDonald HIE 366 15 April 2011 On 7 December 1941, shortly after seven in the morning, Japanese airmen, amidst the cries of Banzai, commenced the bombing of Pearl Harbour, leaving them to wonder if the Americans had ever heard of the 1904 surprise attack on the Russian Naval base at Port Arthur. In less than twenty-four hours after the Japanese aggression, United States President Franklin Delano Roosevelt would address the congress: Yesterday, December 7, 1941 - a date which will live in infamy - the United States of America was suddenly and deliberately attacked by naval and air forces of the Empire of Japan.... 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Consider political scientist Samuel Lubells thesis that ethnic minorities were the impetus for interwar isolationism.[19] Lubell argues that Americans of German, Irish, Scandinavian, and Italian origin, for a variety of reasons, felt embittered over the outcome of World War I, and reacted strongly against Democratic attempts to an international approach to world affairs (which would be decidedly pro-British and anti-German, anti-Italian).[20] However, it is commonly asserted that: ...most historians have found itShow MoreRelatedThe Roosevelt Administration : Prioritizing Domestic Over Foreign Policy1441 Words   |  6 PagesThe Franklin D. Roosevelt Administration: Prioritizing Domestic over Foreign Policy Juna Kalo Charles Kraus HIST 2340W November 5, 2014 Franklin Delano Roosevelt, the 32nd President of the United States, was elected into office in 1932, a time of economic recession as a result of the New York stock market crash of 1929. 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The Principle of Beneficence vs Patient Autonomy and Rights Free Essays

Citing medico-ethical texts and journals and selected real-life applications like electroconvulsive therapy (ECT) and the advanced medical directive (AMD), the essay argues that medical paternalism cannot serve the patient best insofar as current debates limit themselves to â€Å"who† wields the decision-making power. Such debates side-step â€Å"what† the patient’s best interests are. The essay further argues through the case of Traditional Chinese Medicine (TCM), and acupuncture in particular, that the current dominant Western school of thought excludes other forms of â€Å"alternative† treatment through medical paternalism. We will write a custom essay sample on The Principle of Beneficence vs Patient Autonomy and Rights or any similar topic only for you Order Now Singapore Med J 2002 Vol 43(3):148-151 N H S S Tan Second-year mass communication student at Ngee Ann Polytechnic Correspondence to: Noel Hidalgo Tan Suwi Siang Email: noelbynature@ pacific. net. sg Although probably not written by Hippocrates (c. 460 – c. 477 BC) himself, the Hippocratic Oath is one of the oldest, most binding code of conduct today. The oath expresses the aspirations of the physician, and sets the ethical precedent by spelling out the physician’s responsibilities to the patient and the medical profession.Today, the Hippocratic Oath has been adopted and adapted world-wide; all physicians take the oath in some form or another. In Singapore, the doctor who undertakes the Singapore Medical Council’s Physician’s Pledge promises to â€Å"make the health of my patient my first consideration† and â€Å"maintain due respect for human life† (pars. 4, 9). The primary concept behind the oath is the principle of beneficence, which is operationalised in the original oath as the resolve to serve â€Å"for the benefit of the sick according to (the physician’s) ability and judgement† (cited in Mappes DeGrazia, 1996; p. 59).The principle of beneficence, indeed the over-emphasis of it, also led to medical paternalism or the physician’s prerogative to act on his or her best judgement for the patient. R S Downie observed, â€Å"The pathology of beneficence is paternalism, or the tendency to decide for individuals what they ought to decide form themselves† (cited in 1996; p. 5). More often than not, medical paternalism tends to focus more on the patient’s care and outcomes rather than the patient’s needs and rights. In recent years, medical paternalism has come under fire through the concept of patient autonomy, or the patient’s right to choose and refuse treatment.While the debate between autonomy and paternalism still remains unresolved, paternalists argue that â€Å"maximum patient benefit† can be achieved only when the doctor makes the final medical decision (Weiss, 1985; p. 184). The pro-autonomy stance maintains that â€Å"benevolent paternalism is considered inappropriate in a modern world where the standard for the client-professional relationship is more like a meeting between equals than like a father-child relationship† (Tuckett, Boulton, Olson Williams, cited in Nessa Malterud, 1998; p. 394).This essay argues that medical paternalism cannot serve the patient best insofar as current debates sidestep the princi ple of beneficence in favour of decision-making power and medical paternalism under the current dominant Western school of thought excludes other forms of treatment. Current debate surrounding paternalism has always been centred on the issues of autonomy and paternalism and reduced further into a power struggle between the doctor and patient. This polarisation of the decision-making power has distracted the medico-philosophical debate.Today’s traditional medical values like â€Å"pain is bad† and longer life is more desirable than a shorter one† are increasingly challenged. Still, do patient and physician both share common understanding of what is best for the patient? Paternalists would claim that physicians have a â€Å"medical tradition to serve the patient’s well-being†, with the prerogative to preserve life and thus have the patient’s best interests at heart (Mappes and DeGrazia, 1996; p. 52). Singapore Med J 2002 Vol 43(3) : 149Far from paternalism understood as a dogmatic decision made by the physician, James Childress in his book â€Å"Who Shall Decide? † further expounds paternalism into m ulti-faceted dimensions. Pure paternalism intervenes on account of the welfare of a person, while impure paternalism intervenes because more than one person’s welfare is at stake. Restricted paternalism curbs a patient’s inherent tendencies and extended paternalism encompasses minimising risk in situations through restrictions.Positive paternalism promotes the patient’s good and negative paternalism seeks to prevent an existing harm. Soft paternalism appeals to the patient’s values and hard paternalism applies another’s value over the patient. Direct paternalism benefits the person who has been restricted and indirect paternalism benefits a person other than the one restricted. Whatever the case may be, the guiding principle of modern paternalism,† says Gary Weiss, â€Å"remains that the physician decides what is best for the patient and tries to follow that course of action† (1985; p. 84). That the physician determines ‘what is best’ is questionable. The medical profession’s back-to-basics Hippocratic prerogative is prone to strong medical paternalism, implying that the patient does not want or know his or her own personal good and conversely implying that the patient is to be given no choice other than the physician’s. Consequently, there is immense potential for abuse by giving the physician the final say. Actively, a paternalist physician may declare a person mentally unsound – and thus incompetent – because the patient refuses treatment.Passively, the physician can confound informed consent and obfuscate treatment alternatives. In some cases information can be misrepresented entirely, as John Breeding (2000) argues in his report on electroshock, or electroconvulsive therapy (ECT). He states that patients who sign up for ECT have no real choice â€Å"because electroshock psychiatrists deny or minimise its harmful effects† (p. 65). Breeding reports a â€Å"lack of efficacy† in the ECT procedure with â€Å"no lasting beneficial effects of ECT† and the â€Å"(physical) and mental debilitation†¦ for people who undergo this procedure†.There are, however, some justifications for paternalistic intervention, which generally entails situations where intervention outweighs the harm from non-intervention. The weak paternalistic approach is especially warranted to prevent a person from posing a danger to oneself, or when the patient in question is a minor or suffers from impaired judgement due to illness. For example, in Dr Y M Lai and Dr S M Ko’s paper on the assessment of suicide risk, a paternalistic stand is seen where â€Å"accurate diagnosis and careful management of the acute psychiatric illness could significantly alter the suicide risk† (1999). Still, physicians might know for themselves what is best for the situation as they perceive it, but that knowledge does not necessarily translate to what may be best for the patient. Ruddick adds, â€Å"(Current) hospital specialists, it is said, rarely know their patient (or themselves) well enough to make this assumption without serious risk of ignorant arrogance† (1998; par. 5). Therefore while much debate has gone on about medical paternalism and patient autonomy, the definition on what serves the patient best remains unanswered, but the notion of medical paternalism continue to be redefined.On the other side of the argument, proponents of patient autonomy hold that the final say lies with the patient. â€Å"It is the patient’s life or health which is at stake, not the physician’s.. . so it must be the patient, not the physician, who must be allowed to decide whether the game is worth the candle† (Matthews, 1986; p. 134). The notion of patient autonomy largely derives from philosophies of Immanuel Kant and John Stuart Mill, who, through different postulations, arrived at the same conclusion – that freedom of choice is paramount.Autonomy â€Å"asserts a right to noninterference and a correlative obligation not to restrain choice† (Pollard, 1993, p. 797). Retroactively, the emergence of the idea of patient autonomy has slowly eroded the normative model of medical paternalism. Dr K O Lee and Dr T C Quah (1997) observe â€Å"(the) commercialisation and cost of medicine, the loss of absolutes in morality, indeed the dominance of pluralism such that ethical issues are discussed without firm foundations, these have all led to fewer patients (or their relatives) saying ‘Doctor, you do what you think is best – Sir’. (par. 3). Unlike the paternalist view that deems illness as an impediment to autonomy, the patient autonomy model, as Cassel asserts, sees the patient â€Å"simply as a well person with a disease, rather than as qualitatively different, not only physically but also socially, emotionally and even cognitively† (1978, p. 1675). Thus, proponents of patient autonomy rationalise, â€Å"Who better to determine what’s best for the patient than the patient themselves? † This shift in thinking has increasingly made patient autonomy the desirable standard for medical relationships.The advance medical directive (AMD), l egislated in 1991 in America and 1996 in Singapore, reflects such a shift, albeit legal, towards providing power to patient choice. The AMD is a document 150 : 2002 Vol 43(3) Singapore Med J that â€Å"is basically designed to provide autonomy to patients to determine in advance their wish to die naturally and with dignity when death is imminent and when they lose their capacity to decide or communicate† (Agasthian, 1997; par. 1). There is, however, little consensus as to what autonomy entails.According to Thomas Shannon, autonomy has two elements: â€Å"First, there is the capacity to deliberate about a plan of action. One must be capable of examining alternatives and distinguishing between them. Second, one must have the capacity to put one’s plan into action. Autonomy includes the ability to actualise or carry out what one has decided† (1997; p. 24). Nessa and Maltrud (1998) say â€Å"[within] the biomedical tradition, patient autonomy implies a right to set limits for medical intervention† (p. 397).Pollard (1993) understands autonomy as â€Å"a person’s cognitive, psychological and emotional abilities to make rational decisions† (p. 797). With each definition, the interwoven faculties of personal liberty, voluntariness, being informed, and competence to engage in a plan of action appear. Philosophically, these faculties are subject, and subject autonomy, to varying degrees. This subjectivity begs the question, â€Å"What construes as a mentally competent patient? † How much would an illness impede a patient’s autonomy? How much autonomy does a person have with respect to his or her obligations to the community?Can a person ever have true and full access to information in order to make an informed decision? Criticism towards advocates of patient autonomy also point out that patients sometimes â€Å"choose immediate gratification over long-term benefits† (Weiss, 1985; p. 186). An exercise of autonomy may fulfil the patient’s expressed desire but not necessarily translate to serving the patient best, if at all. Even with the patient autonomy model, then, the question as to what serves the patient best goes unanswered and gives way to what the patient wants.To the extent that medical paternalism is discussed in relation with patient autonomy, current debates talk only about ‘who’ should determine the best interests of the patient but not ‘what’ the best interests of the patient should be. Thus, the principle of beneficence cannot be attained in both the minds of the physician or the patient. Where current debate about paternalism sidesteps beneficence as the motivation for paternalism, medical paternalism itself sidesteps questions of its own validity through the established dominant Western thinking. Eric Matthews argues that â€Å"paternalism rests on the claim that the goods which medicine pursues are determined by the medical profession rather than the patients who make uses of their service† (p. 135). In this argument, medical paternalism also determines the very medicine the medical profession uses and leaves the patient with little or no choice for ‘alternatives’. â€Å"Whether they agreed or not, physicians needed to become more knowledgeable about alternative regimes†, reports Eugene Taylor on the use of alternative therapies (2000; p. 33).Only in recent times, with the proliferation of information spurred by the advent of the Internet age has given an indication about how little the dominant Western medical school of thought knows about other existing and so-called ‘alternative’ healing therapies and are beginning to react. In America, the National Center for Complementary and Alternative Medicines’ (NCCAM) budget â€Å"exp loded from $2 million in 1993 to $50 million in 1999† (Waltman, 2000; p. 39). Singapore is now looking into developing traditional Chinese medicine (TCM) â€Å"research and education to the tune of US$100 million† (Kao, 2001; p. ). Going with this positive trend, Dr. P H Feng (2000) surmised that someday patients will have â€Å"unlimited access to medical information† (p. 524). Despite the growing acceptance of alternative medical therapies, the Western medical profession also exacts paternalistic standards on alternative medicines. Take the example of TCM, of which studies in China have revived over the past few decades. A Singaporean report on TCM in 1995 reviewed â€Å"the standards of training and practice of TCM in Singapore†¦ to ensure a higher quality of TCM practice†¦ and) to safeguard patient interest and safety† (Traditional Chinese Medicine, 1995; par. 2, 3). Yet to demand that ‘alternative’ therapies undergo review under Western medical criteria is as laughable as it is paternalistic. Says Eugene Taylor, â€Å"Can we actually understand acupuncture without reading the Five Confucian Classics or The Yellow Emperor’s Classic on Traditional Chinese Medicine? Western practitioners would say we don’t need them if we have the scientific evidence; Chinese practitioners would consider this the answer of an uncultivated dog-faced barbarian† (p. 33).Ironically, while Western scientific method emerged from Cartesian thought in the 17 th century, Jeffrey Singer notes that the Chinese had â€Å"documented theories about circulation, pulse, and the heart over 4,000 years before European medicine had any concept about them† (2000; par. 3). Other regimes like homeopathy and aromatherapy have been in existence for centuries but are now deemed â€Å"alternative†, pseudonyms for â€Å"nonWestern†. This is paternalism at its worst because Singapore Med J 2002 Vol 43(3) : 151 so-called â€Å"alternative† therapies do not hold water, or are even oppressed by, a dominant Western medical standard.Wrote Angela Coulter, â€Å"Assumptions that doctor (or nurse) knows best, making decisions on behalf of patients without involving them and feeling threatened when patients have access to alternative sources of medical information – these signs of paternalism should have no place in modern health care† (1999; p. 719). The principle of beneficence is furthermore stymied through this kind of medical paternalism – how can the medical profession presume to serve the patient best when it fails to acknowledge other therapies that work? The medical profession must begin to re-look itself.Thus far, s olutions towards resolving the paternalism problem deal exclusively with advocating either paternalism, autonomy, or middle-road, shared decision patient-physician relationship models such as the one proposed by Elywn, Edwards, Gwyn and Grol. They propose â€Å"sharing the uncertainties about the outcomes of medical processes and. .. exposing the fact that data are often unavailable or not known† (1999; p. 753). Again, proposed shared-decision solutions deal with co-responsibility of medical decisions, but the solutions do not determine the decision itself, and whether the decision serves the patient best.Indeed, a quantitative solution may be near impossible, such is the dynamics of any ethical issue. Medical paternalism, however, must be deconstructed as an issue by both the medical profession and the patient. To approach a resolution through the eyes of the medical profession only serves to perpetuate medical paternalism, albeit in another form, which would not serve the patient. Surmises R S Downie, â€Å"The antidote to paternalism, or an inappropriate excessive expression of beneficence is a sense of justice and honesty† (1996; p. 5).Medical practitioners then must also start recognising their own limitations as a healthcare provider and the limitations of knowledge in their own profession. It is a certain humility reflected in a physician’s comment during a study by Sullivan, Menapace and White (2001), â€Å"I’m not the God of this patient, just a technician with an education†.   How to cite The Principle of Beneficence vs Patient Autonomy and Rights, Papers

Importance of Social Marketing History

Question: Discuss about the Importance of Social Marketing History. Answer: Introduction: Reading Philip Kotler and Gary Armstrong (2012), media has been regarded as a means of mass communication that includes television, radio, newspaper and even internet. It is a channel through which any kind of news, information or even a promotional message can be disseminated among a large group of people is termed as a media. In recent scenario, with the advent of numerous social networking sites and various apps that are going viral, small and big scale companies are utilizing these platforms as a means of marketing their product and aiming to attract more consumers of their product. Overview of the article: Pokemon Go a great new marketing channel is the article selected for the analysis. The article has been published in the Sydney Morning Herald and it talks about the new marketing method that can gain momentum due to the increasing influence of the gaming app Pokemon Go. The article discusses about a restaurant owner, George Iskander and the marketing tactics used to attract customers. The owner claimed that there has been an increase in the number of customers in the restaurant because people get the opportunity of grabbing more Pokemons when they visit this particular restaurant. The owner come with marketing approach that to provide 10% discount to those who could show their Pokedex (Alexandra Cain, "Pokemon Go A Great New Marketing Channel", 2016). Key marketing issues: The marketing issue that that has arrived at this point is that the owner has focused greatly on the online gamers for their business. It has to be understood that the major players of the game are those belonging to the age group of 12 and 30 years. However, the customers of the restaurant are not limited to these groups of people. Thus, using Pokemon Go can one of the marketing tools but the owners should not limit their marketing to this. The marketing shall be done on a larger basis (Mr. Parthasarathi Senapati, 2014). This narrow approach of the restaurant targeting only the Pokemon Go users can be termed as one of the major marketing issues. Recommendations with justification: The marketing approach undertaken by the restaurant owner was mainly targeted to attract the local people. It has to be understood that there are people who do not play Pokemon Go and they shall find nothing lucrative to visit that restaurant. Local advertisement such as on place promotion by placing a hoarding narrating the best offers and quality food that the restaurant has to offer to their customers can be an effective tool for small businesses. Moreover, using social media sites such as Facebook and Twitter are always effective to attract large number of people especially for the local market. References: Alexandra Cain, "Pokemon Go A Great New Marketing Channel", The Sydney Morning Herald, last modified 2016, accessed September 4, 2016, https://www.smh.com.au/small-business/trends/the-big-idea/pokemon-go-a-great-new-marketing-channel-20160802-gqjaq6.html. French, "The Importance Of Social Marketing History", Social Marketing Quarterly 21, no. 4 (2015): 191-193. Mr. Parthasarathi Senapati, "Marketing Of Small Business, A Case Of Small Business In India", IOSR Journal of Business and Management 16, no. 5 (2014): 08-11. Philip Kotler and Gary Armstrong, Principles Of Marketing (Boston: Pearson Prentice Hall, 2012).

Islam and Science in Islam, Fatalism, and Medical Intervention

Review of the Main Themes Both studies under consideration are dedicated to identifying the relations between religion and science from various perspectives. At this point, the first article called Islam, Fatalism, and Medical Intervention: Lessons from Egypt on the Cultivation of Forbearance provides an alternative view on the role of religious â€Å"fatalism† in advancing or hampering social, scientific, and technological progress.Advertising We will write a custom essay sample on Islam and Science in Islam, Fatalism, and Medical Intervention specifically for you for only $16.05 $11/page Learn More The author redefines the existing notions and tries to highlight the actual reasons for the Muslim people’s reluctance to undergo medical treatment. The second article called Islam, Procreation and the Law discusses the moral and religious codes with regard to the notions of reproduction and sexuality treated from a historical perspective. It a lso presents how religious views on reproduction and abortion influence legal issues in the Islamic countries. Despite different angles reviewed in the articles, they both provide a religious and historical insight in the current problems of medical treatment and health among the Muslim. In addition, they also reveal how religious and moral codes relate to social and legal issues. The Main Ideas of the Articles While representing the main ideas in the articles, both authors rely on historical resources and introduce an ethnographical approach to studying the problems. At this point, the author sheds light on different religious ideologies to infer an alternative definition of the religious â€Å"fatalism† with reference to such concepts as religious steadfastness and divine will. In this respect, Hamdy argues, â€Å"it is critical to unpack the various implications of the charge of fatalism as well as the social realities that it masks for a better understanding of the pract ices of both Islam and biomedicine†1. Looking from this perspective, religion is not a potential constrain to medical interventions and social progress, but people’s reliance on the so-called â€Å"comfort mechanism†. Because of poverty and poor social conditions, the Muslims strive to appease and, as a result, they oppose treatment. Similar to Hamdy, Sachedina also refers to historical and religious background to provide explanation for current issues related to human health2. Specific attention, however, is paid to the way religion influences the current state of social and legal perception of reproduction, abortion, and sexuality. While referring to history and exploring the main provisions of Quran, the author builds a solid foundation for further discussion.Advertising Looking for essay on religion theology? Let's see if we can help you! Get your first paper with 15% OFF Learn More The major differences between ideas representation lies in the extent to which the authors rely on primary sources, such as Quran and other first-hand documents. At this point, Hamdy focuses more on scientific works and theoretical frameworks represented by other scholars in the field of research. By referring to scientific works, the author argues, â€Å"faith in divine will has often been interpreted as passivity, inaction, or false consciousness – a functionalist mechanism to alleviate poverty and suffering†3. In contrast, Sachedina relies heavily on primary documents to make a statement about the concept of reproduction and sexuality: â€Å"Within the confines of marriage, sexuality is treated as one of the good things in life that a Muslim should enjoy. Marriage is commendable and is recommended for whoever can afford it†4. Consequently, reference to diverge resources identifies author’s attitude toward the role of science and religion in social life. Confrontation between Religion and Science: Main Assumptions and Key Considerations While estimating the role of religion in social and cultural life of the Muslim people, both articles reveals the rigid confrontation between religious ideologies and biotechnological progress. At this point, Hamdy discusses the role of religious â€Å"fatalism† with regard to terminally ill patients and re-orients the analysis to the way religious traditions disguise the social realities: â€Å"religion is assumed to be a tool of manipulation by the powerful to keep the disadvantaged downtrodden†5. Similar to the first study, Sachedina considers religion the major challenging factor affecting social and legal spheres of life in the Eastern countries. In particular, the author underscores, â€Å"Islam is a comprehensive system that regulates the spiritual as well as civic aspects of individual and communal life†6. Quran is considered to be the major source of laws dictating the behavioral patterns and providing different perceptions of su ch medical and biological interventions as contraception, abortion, and sterilization. Deep philosophical analysis has been represented in both studies to define what aspects of religion have a potent impact on the development of current scientific and technological issues, as well as how religious tradition challenges the current development of biotechnology. In this respect, both authors have reached a consensus concerning false interpretation of the sacred book generating more misconceptions with regard the evaluation of medicine, science, and technology.Advertising We will write a custom essay sample on Islam and Science in Islam, Fatalism, and Medical Intervention specifically for you for only $16.05 $11/page Learn More While addressing historical sources and interpreting relevant passages from first-hand documents, Hamdy recounts the case in which a patient Muhammad agreed to have dialysis procedures and rejected to transplant another kidney becau se of the God’s will: â€Å"For Muhammad†¦ pain was not an abhorrence to be eliminated at all costs†¦some pain was regarded as a blessing, as a reminder of God, and as something for which to be thankful†7. Hence, the author expresses his concerns with the way religious tradition manipulates people’s lives. The expectations also create challenges for legal issues in Islamic world. Within this framework, Sachedina underlines, â€Å"†¦Muslim countries have constitutional provisions indicating that Shari’ah is either â€Å"a source† or â€Å"the source† of legislation†8. With regard to the previous article, the given study is more focused on estimating the value of the Quran and religious schools in considering and justifying different issues related to women’s health and reproduction. On the one hand, both studies provide a heavy criticism of Islam as the major constraint in advancing science and technology and prom oting social welfare. On the other hand, both authors attain much importance to Quran as the solid foundation of ethical and moral codes being congruent with contemporary outlooks on health issues. To enlarge on this point, Hamdy notes that religion and spiritual foundations do not actually disapprove medical intervention, but interpret those as God’s will as far as the transplantation is concerned9. Because of misinterpretation, many Muslim people believe, â€Å"transplantation could not possibly be pleasing to God†10. At the same time, thee author represents another experience approving of transplantation and explaining that â€Å"†¦God had given our bodies as a trust (amana) and that he was therefore responsible to take care of it†11. Representing this case enables to assert that sacred documents are often interpreted with regard to social changes to adapt to the ongoing environment. Sachedina also makes use of similar statement while considering the rol e of place of religion in shaping legal platform in the Muslim world.Advertising Looking for essay on religion theology? Let's see if we can help you! Get your first paper with 15% OFF Learn More At this point, the author explains the divergence in school of thought by various interpretation of Islam while considering the problem of contraception: â€Å"family planning†¦is occasioned by the people’s own choice and conviction, without constraint or compulsion†¦ on the condition that the means for effecting this planning is legitimate†12. In this respect, the existence of different religious schools proves once again that sacred documents have controversial passages that can be misinterpreted and can challenge the scientific and technological progress. The challenges created by religious tradition are discussed in terms of different philosophical and ethical issues. At this point, Hamdy believes, â€Å"†¦many ill patients drew on Islamic theological notions of faith in the face of suffering as redemptive of past sins or heedlessness of God†13. Disease, therefore, is not considered as a biological disorder, but a spiritual phenomena, God†™s will. Religious, but not physiological, interpretations are also approved people while discussing the problem of procreation and sexuality14. Judging from these considerations, both authors have provided a clear distinctions between religious ideologies and anti-science movements due to the diverse purposes followed by each one. Evaluating the Main Strengths and Weaknesses: Competitiveness of the Cases An in-depth evaluation of key considerations outlined in the studies, specific emphasis should be placed on the arguments and evidence that authors apply to make the case valid and reliable. At this point, Hamdy discloses his perception of religion and its relation to medicine with regard to personal encounters with people undergoing medical treatment15. By analyzing their vision on Quran provisions and personal perception of religion, the researcher has successfully managed to define how misconceptions emerged, as well as in what ways religion is used as powerful source of socia l manipulation. In contrast to this study, Sacheldina introduces historical information from the primary sources and discusses the way different theorists interpret Quran16. Within this framework, the research proves to be consistent, valid, and argumentative because each concept and notion is premised on factual information and solid evidence. Conclusion Both research studies under analysis represent a deep ideological, theological and ethical discourse in the medical treatment and biotechnological progress. Though the authors approach the discussion of Islam and its influence on social and health care environment from different angles, their assumptions are closely associated. At this point, Hamdy reveals Islamic influence on social reality, as well as analyzes how a religious disposition influences the patient’s decision to refuse to transplant organs. At this point, many patients consider God’s will as the basic ethical and philosophical foundations shaping their a ttitudes to life. At the same time, Hamdy withdraws religion and faith as the basic reasons for foreclosing medical intervention. Instead, he places an emphasis on circumstances, contexts, and conditions under which the patients make decision premised on God’s will. In contrast, Sachedina directly addresses the religious texts to explain the existing legal and ethical issues related reproduction and contraception. The author makes a conclusion that the sacred book represents specific assumptions that can be variously interpreted with regard to constantly changes social and cultural backgrounds. At this point, the author proves that Quran does not provide a unanimous answer concerning the negative attitude of Islam to the contraception and reproduction. Unlike the first study, the author highlight the importance of adhering to moral and theological principles in Quran and adapt those to the modern environment. Bibliography Hamdy, Sherine F. â€Å"Islam, Fatalism, and Medical Intervention: Lessons from Egypt on the Cultivation of Forbearance,† Anthropological Quarterly 82 (2009): 173-196. Sachedina, Zulie â€Å"Islam, Procreactiona and the Law,† International Family Planning Perspectives 16.3 (1990): 107-111. Footnotes 1 Sherine F. Hamdy â€Å"Islam, Fatalism, and Medical Intervention: Lessons from Egypt on the Cultivation of Forbearance,† Anthropological Quarterly 82 (2009): 174. 2 Zulie Sachedina â€Å"Islam, Procreactiona and the Law,† International Family Planning Perspectives 16.3 (1990): 108. 3 Sherine F. Hamdy â€Å"Islam, Fatalism, and Medical Intervention: Lessons from Egypt on the Cultivation of Forbearance,† Anthropological Quarterly 82 (2009):174-175 4 Zulie Sachedina â€Å"Islam, Procreactiona and the Law,† International Family Planning Perspectives 16.3 (1990): 108. 5 Sherine F. Hamdy â€Å"Islam, Fatalism, and Medical Intervention: Lessons from Egypt on the Cultivation of Forbearance,† Anthro pological Quarterly 82 (2009): 175 6 Zulie Sachedina â€Å"Islam, Procreactiona and the Law,† International Family Planning Perspectives 16.3 (1990): 108. 7 Sherine F. Hamdy â€Å"Islam, Fatalism, and Medical Intervention: Lessons from Egypt on the Cultivation of Forbearance,† Anthropological Quarterly 82 (2009): 179 8 Zulie Sachedina â€Å"Islam, Procreactiona and the Law,† International Family Planning Perspectives 16.3 (1990): 110. 9 Sherine F. Hamdy â€Å"Islam, Fatalism, and Medical Intervention: Lessons from Egypt on the Cultivation of Forbearance,† Anthropological Quarterly 82 (2009): 183 10 Hamdy â€Å"Islam, Fatalism, and Medical Intervention: Lessons from Egypt on the Cultivation of Forbearance,† 183 11 Hamdy, â€Å"Islam, Fatalism, and Medical Intervention: Lessons from Egypt on the Cultivation of Forbearance†, 183. 12 Zulie Sachedina â€Å"Islam, Procreactiona and the Law,† International Family Planning Perspectives 16.3 ( 1990): 109. 13 Hamdy, â€Å"Islam, Fatalism, and Medical Intervention: Lessons from Egypt on the Cultivation of Forbearance†, 185. 14 Zulie Sachedina â€Å"Islam, Procreactiona and the Law,† International Family Planning Perspectives 16.3 (1990): 110. 15 Hamdy, â€Å"Islam, Fatalism, and Medical Intervention: Lessons from Egypt on the Cultivation of Forbearance†, 175, 185. 16 Zulie Sachedina â€Å"Islam, Procreactiona and the Law,† International Family Planning Perspectives 16.3 (1990): 110. 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