Existence of the soul

Existence of the soul Introduction There are a number of big philosophical questions that commonly interest philosophers. Chief among these questions is the existence of the soul. What will become of me when I die? Will I cease to exist or not? And if I do continue to exist will I remain in my current form or that of another life form? These are questions which are frequently discussed when talking about the soul. Platos work on life after death is regarded as one of the very first pieces of written philosophical work on the existence of the soul. Platos Phaedo is an attempt to answer these questions; an attempt to prove that the soul pre-exist the body and that it continues to live after death. Platos Phaedo must therefore be discussed if a conclusion is to be reached on whether the soul pre-exist the body. Much of Platos work, unlike many other philosophical writings, is in dialogue. Platos dialogues are named after the central character, which in this case, is Phaedo. Besides Phaedo, other important characters in t he dialogue are Echecrates with whom the dialogue begins with, Socrates who is the main character in the dialogue, Simmias of Thebes, a follower of the philosopher Pythagoras and Cebes whom also is a follower Pythagoras. Phaedo centres on the death of Socrates, who was sentenced to death in 399BC for corrupting the minds of the youth and denouncing the gods. After the trial, Socrates is in prison waiting to be condemned by drinking Hemlock and this is the point of Platos Phaedo which begins to look at life after death. It is clear that the introductory section of the dialogue takes place from (60a) whereby Socrates after massaging his leg states that pleasure and pain are closely related, despite the fact they are opposites. The point Socrates makes here seems logical as empirical experience shows that people cannot appreciate the ups of life without having the downs. Socrates then goes on to claim that anyone wise will follow him to death, as a wise person or a philosopher long to be released from the body. This is an important point of Platos dialogue as it ignites the discussion of the immortality of the soul. Why would Socrates claim that those who are wise should follow him to death shortly? For Socrates death is simply a release of the soul from the body. Socrates believes that firstly he will be entering the company of good and wise gods and secondly he expects to enter the company of dead people that are better than those still alive, thus it is good to leave life (Daniel Hill lecture notes, 2008). Furthermore the body for Socrates is a hindrance for a philosopher seeking the truth. The bodys demands such as food, drink and sex are not the concerns of a true philosopher and more so the body cannot provide reliable information, our senses constantly deceive us. (A fine examplemaybe example). The truth is the real nature of any given thing i.e. justice in itself, which has never been perceived by anybody. In order to reach the uncontaminated truth one mu st be pure and uncontaminated. Socrates goes as far to say the philosophers occupation consists precisely in the freeing and separation of the soul from body (Daniel Hill lecture notes, 2008). However by arguing this point Socrates is presuming that life exist after death, something which provokes Cebes to raise an objection questioning Socrates line of thought by highlighting that it is widely accepted that when one dies the soul may be released from the body and dispersed like smoke and so destroyed Cebes challenge is one which Socrates must respond to and he does so by producing four arguments to support his claim that the soul is immortal. First is the Argument from Opposites which aims to show the cycle of death and rebirth must go on forever. Secondly is the Theory of Recollection which aims to show that the reasoning part of the soul did exist before birth, thus making it plausible to hold that it will also exist after death. Third is the affinity argument, which concerns its elf too with the reasoning part of the soul, in particular the nature of the Forms and the control of desires. The final argument Plato introduces considers the soul as the cause of life. The Argument of Recollection is what must be discussed in detail due to as stated above it concerns itself with the pre-existence of the soul. Theory of Recollection The Theory of Recollection is introduced by Cebes, who briefly outlines the argument as follows: that all learning is just really recollection and that by recollecting it shows that we must have learned sometime before; which is impossible unless our souls existed somewhere before they entered this human shape. So it seems that the soul is immortal (Daniel Hill Lecture Notes 2008). Simmias then asks Cebes to remind him how the proof of Socrates theory of learning as recollection goes and Cebes provides two reasons. Firstly Cebes puts forth that when people are asked questions, if the question is put in the right way they can answer everything correctly, which they could not possibly do unless they were in possession of knowledge (Daniel Hill Lecture Notes 2008); and secondly if you confront people with a diagram or anything like that, the way in which they react provides the clearest proof that the theory is correct (Daniel Hill Lecture Notes 2008). Cebes argument is very vague; howe ver the point he seems to be trying to make can be understood by using a mathematical question. For example if you were asked, what is 6+33? You would give the answer of 39, yet it is unlikely that you would have learnt that exact sum beforehand, so the fact that you recognised it shows that you must have learnt it in a previous life. Cebes answer for Simminas is allusive thus Plato introduces Socrates to give the argument in full detail. In Phaedo Socrates begins with the suggestion that one can only recollect what one has learnt at some previous point. Socrates too understands that recollection is the process of being reminded of something and uses the example of lovers who are reminded of the person they love, when they recognise a piece of clothing or any other private property owned by their lover (Plato 2003). However to have prior knowledge of all things gained from experience within the world would be absurd, thus Plato outlines what he means is that we have knowledge of abs tract entities or as Plato describes the knowledge of Forms. What does Plato mean by abstract entities or Forms? Plato means entities such as justice, beauty, goodness and holiness etc. The example he gives is equality. Plato writes in Pheado We admit, I suppose, that there is such a thing as equality not equality of stick to stick and stone to stone and so on, but something beyond all that and distinct from it absolute equality (Plato 2003). Its seems what Platos argument is trying to show is that there is a concept of equality which is recollected when we view certain objects, such as two sticks of similar length or if we feel the weight of two stones of similar weight and we know whether or not they are of equal weight because we understand the concept of equality without it ever being taught. However what must be understood is that Plato is not saying that equality is within the sticks and stones themselves, as they may appear equal to me but unequal to another; but rather by seeing the sticks and the stones that we get the idea of absolute equality.Socrates then continues to highlight that we are aware that sticks and stones do fall short of being equal, but to be conscious of the fact that they fall short means that we must have a the concept of what it is to be perfectly equal. However how do we know of this equality when Plato denies empirical knowledge as reliable? Socrates answers That we must have had some previous knowledge of equality before the time when we first realised (Plato 2003). Therefore Socrates deduces that we obtained our knowledge of equality before birth. So if this holds true with equality then it must hold true with all other abstract entities or Forms such as beauty and justice. However Socrates continues claiming that Each of us loses this knowledge at the moment of birth, but afterwards by pertinent exercise of our senses, recover the knowledge which we once had before, I suppose that we call learning (Plato 2003). Hence Socra tes concludes that all learning is recollection. Socrates then moves on to present an alternative explanation to support his argument claiming that someone who truly knows a subject ought to be able to explain it to others, yet most people cannot explain the things that he (Socrates) has been explaining to Simmias (http://www.sparknotes.com/philosophy/phaedo/section5.rhtml). Socrates explains that if someone can be brought to recollect knowledge of the kind he is explaining and then able to explain that knowledge to others, then it goes to show that knowledge existed in a past life and it was forgotten the at birth. Simmias raises an objection to this point stating that perhaps we gain knowledge at birth, but Socrates simply reminds him that if we possessed it at birth then surely it would be absurd to lose it at the exact same moment we gained that knowledge. Socrates then concludes that the existence of the soul before birth is as certain as the existence of beauty, goodness, and all things in themselves that the soul supplies knowledge of when we see the physical things that approximate to them Platos argument Platos argument seems to be coherent and reaches a sound conclusion that the soul pre-exist birth. However the argument has been criticised by many philosophers due to the gaps within the argument. These gaps within Platos argument must be explored in order to come to a conclusion on whether the Theory of Recollection does prove that the soul pre-exist the body. A chief criticism of Platos theory of recollection stems from the foundation of his argument. Plato discusses two different kinds of knowledge; intrinsic knowledge of the Forms (goodness, beauty and equality etc.) and the recollection of knowledge, and this is where the problem lies. In Phaedo Socrates is intent on showing that what we know was present before birth However Plato gives no explanation of when before birth we acquire this knowledge or how. Further, if we did come into this world knowing of abstract qualities such as justice, holiness and equality etc, the next thought would be that when did we first come into co ntact with these abstract qualities?. Plato gives no time frame and this is important as it obvious that when we, as humans get to a certain age all of us tend to know similar concepts such as those of the Forms described by Socrates in Phaedo. Further, Plato maintains that no true knowledge can come about from experience and that knowledge is innate; therefore experience from a previous life could not have given us the knowledge of the Forms, such as equality, beauty and justice etc. On the other hand in Platos defence that it could be said that our very first soul was created with such knowledge; that is our first soul was created with the knowledge of Forms. However there are those that object to this line of view claiming that Plato does not provide an answer on how the cycle of birth and death of the soul begin? And if it has a beginning how can it end? (http://www.sparknotes.com/philosophy/phaedo/section5.rhtml). Owen Mcleod highlights this fact stating If the soul cannot die, then the soul is indestructible. The general principle being assumed here seems to be that if x cannot die, then x is indestructible. But.If x is destructible, then x can die. This is clearly false. Inanimate objects of all sorts rocks, shoes, corporations can be destroyed, and hence are destructible, but they do not literally die upon destructionMore so is Platos meaning of equality. Plato advances equality not just as a relation to two objects but as a property in itself. Yet we wouldnt normally think of a single stick on its own of being able to have the property of equality and so forthFurther Platos knowledge as discussed above is not that of future events or empirical knowledge but that of the knowledge of the Forms. Therefore for the Argument from Recollection to work the Theory of Forms must be accepted. This is as Hackforth states: the doctrine of Forms is with that of the souls existence before its incarnation: in other words, they stand and fall together. Attempts to p rove the Theory of the Forms may succeed or fail, but what the significance here is that Platonised Socrates does not explicitly prove or justify the Theory of the Forms Another problem of Platos argument is regarding the type of judgment that Recollection of the Forms leads us to make.If as Plato states that everything we perceive in the world, including those sense perceived judgments; are sustained by the Forms, it would suggest that all human beings judgments are correct, as the Forms are pure truth. Yet this conclusion would be widely inaccurate as human beings make many incorrect judgments, the Chernobyl Nuclear Disaster is a testament to this as it was human errors which resulted in destroying the lives of thousands of people. Conclusion Platos Theory of Recollection is a coherent argument and one which attempts to prove that the soul does pre-exist the body. Plato Phaedo works on many grounds due to the fact that we as human beings can relate too much of what Plato has written. It is widely accepted that when humans look at an object we can be reminded of a particular person or event. Therefore it does not seem strange to think of abstract qualities such as equality in the same way. Nonetheless, the Theory of Recollection rest upon premises which once examined shows misgivings within the argument. Plato Argument from Recollection relies heavy on his Theory of Forms which he assumes are not doubtable and due to this the Theory of Recollection automatically proves the existence of the soul. Yet the Forms are susceptible to doubt, as discussed before if humans decisions are imbued by the Forms then surely the Forms are doubtable as human beings decisions are incorrect time after time. Further modern day philosophy has simply described Phaedo as a religious doctrine supported by poets (Hackforth 1992), suggesting that Phaedo may have proved the pre-existence of the soul in Ancient Greek, yet now in the modern era it is must be seen as no more than a religious doctrine which was widely accepted at the time. Against modern philosophy Platos argument does not appear to be justified. Karl Poppers falsification theory, for example, demands that any suggestion that is put forward must be done so in terms that allows it to be falsified. If the idea requires certain assumptions that are impossible to prove, like the Theory of the Forms, then we cannot consider it as being valid Yet the context in which the dialogue was written must be considered when evaluating the Theory of Recollection. Socrates is condemned to death and his final hours are upon him, it is clear that Socrates purpose in the dialogue is to explain his views on death to his friends. Socrates lack of concern in the face of death surprises Cebes and Simminas and this prompts Socrates to convey his views on the immortality of the soul. Furthermore the period the dialogue was written, it was universally accepted that life existed after death. Thus Plato task is to link life after death to life before death. Therefore a modern reader must bare this in mind when considering Platos Theory of Recollection. Thus after examining Platos Theory of Recollection it can be concluded that though the argument is coherent, key premises are subject to criticism which undermines Platos argument. Furthermore with development of modern philosophy and developments in science the Theory of Recollection is subject to further failings, thus to a modern reader it would be difficult to accept the Theory of Recollection as golden proof for the pre-existence of the soul, yet at the time Plato wrote Phaedo the argument would have been accepted by a great number of people.

Lamb: The Gospel According to Biff, Christ’s Childhood Pal Chapter 3

Chapter 3 The angel will tell me nothing of what happened to my friends, of the twelve, of Maggie. All he'll say is that they are dead and that I have to write my own version of the story. Oh, he'll tell me useless angel stories – of how Gabriel disappeared once for sixty years and they found him on earth hiding in the body of a man named Miles Davis, or how Raphael snuck out of heaven to visit Satan and returned with something called a cell phone. (Evidently everyone has them in hell now.) He watches the television and when they show an earthquake or a tornado he'll say, â€Å"I destroyed a city with one of those once. Mine was better.† I am awash in useless angel prattle, but about my own time I know nothing but what I saw. And when the television makes mention of Joshua, calling him by his Greek name, Raziel changes the channel before I can learn anything. He never sleeps. He just watches me, watches the television, and eats. He never leaves the room. Today, while searching for extra towels, I opened one of the drawers and there, beneath a plastic bag meant for laundry, I found a book: Holy Bible, it said on the cover. Thank the Lord I did not take the book from the drawer, but opened it with my back to the angel. There are chapters there that were in no Bible I know. I saw the names of Matthew and John, I saw Romans and Galatians – this is a book of my time. â€Å"What are you doing?† the angel asked. I covered the Bible and closed the drawer. â€Å"Looking for towels. I need to bathe.† â€Å"You bathed yesterday.† â€Å"Cleanliness is important to my people.† â€Å"I know that. What, you think I don't know that?† â€Å"You're not exactly the brightest halo in the bunch.† â€Å"Then bathe. And stand away from the television.† â€Å"Why don't you go get me some towels?† â€Å"I'll call down to the desk.† And he did. If I am to get a look at that book, I must get the angel to leave the room. It came to pass that in the village of Japhia, the sister village of Nazareth, that Esther, the mother of one of the priests of the Temple, died of bad air. The Levite priests, or Sadducees, were rich from the tributes we paid to the Temple, and mourners were hired from all the surrounding villages. The families of Nazareth made the journey to the next hill for the funeral, and for the first time, Joshua and I were able to spend time with Maggie as we walked along the road. â€Å"So,† she said without looking at us, â€Å"have you two been playing with any snakes lately?† â€Å"We've been waiting for the lion to lay down with the lamb,† Joshua said. â€Å"That's the next part of the prophecy.† â€Å"What prophecy?† â€Å"Never mind,† I said. â€Å"Snakes are for boys. We are almost men. We will begin work after the Feast of Tabernacles. In Sepphoris.† I was trying to sound worldly. Maggie seemed unimpressed. â€Å"And you will learn to be a carpenter?† she asked Joshua. â€Å"I will do the work of my father, eventually, yes.† â€Å"And you?† she asked me. â€Å"I'm thinking of being a professional mourner. How hard can it be? Tear at your hair, sing a dirge or two, take the rest of the week off.† â€Å"His father is a stonemason,† Joshua said. â€Å"We may both learn that skill.† At my urging, my father had offered to take Joshua on as an apprentice if Joseph approved. â€Å"Or a shepherd,† I added quickly. â€Å"Being a shepherd seems easy. I went with Kaliel last week to tend his flock. The Law says that two must go with the flock to keep an abomination from happening. I can spot an abomination from fifty paces.† Maggie smiled. â€Å"And did you prevent any abominations?† â€Å"Oh yes, I kept all of the abominations at bay while Kaliel played with his favorite sheep behind the bushes.† â€Å"Biff,† Joshua said gravely, â€Å"that was the abomination you were supposed to prevent.† â€Å"It was?† â€Å"Yes.† â€Å"Whoops. Oh well, I think I would make an excellent mourner. Do you know the words to any dirges, Maggie? I'm going to need to learn some dirges.† â€Å"I think that when I grow up,† Maggie announced, â€Å"I shall go back to Magdala and become a fisherman on the Sea of Galilee.† I laughed, â€Å"Don't be silly, you are a girl. You can't be a fisherman.† â€Å"Yes I can.† â€Å"No, you can't. You have to marry and have sons. Are you betrothed, by the way?† Joshua said: â€Å"Come with me, Maggie, and I will make you a fisher of men.† â€Å"What the hell does that mean?† Maggie asked. I grabbed Joshua by the back of his robe and began to drag him away. â€Å"Don't pay any attention to him. He's mad. He gets it from his mother. Lovely woman, but a loony. Come now, Josh, let's sing a dirge.† I began improvising what I thought was a good funeral song. â€Å"La-la-la. Oh, we are really, really sad that your mom is dead. Too bad you're a Sadducee and don't believe in an afterlife and your mom is just going to be worm food, la-la. Makes you think that you might want to reconsider, huh? Fa-la-la-la-la-la-wacka-wacka.† (It sounded great in Aramaic. Really.) â€Å"You two are silly.† â€Å"Gotta go. Mourning to do. See you.† â€Å"A fisher of women?† Josh said. â€Å"Fa-la-la-la, don't feel bad – she was old and had no teeth left, la-la-la. Come on, people, you know the words!† Later, I said, â€Å"Josh, you can't keep saying creepy things like that. ‘Fisher of men,' you want the Pharisees to stone you? Is that what you want?† â€Å"I'm only doing my father's work. Besides, Maggie is our friend, she wouldn't say anything.† â€Å"You're going to scare her away.† â€Å"No I won't. She's going to be with us, Biff.† â€Å"Are you going to marry her?† â€Å"I don't even know if I'm allowed to marry at all, Biff. Look.† We were topping the hill into Japhia, and we could see the crowd of mourners gathering around the village. Joshua was pointing to a red crest that stood out above the crowd – the helmet crest of a Roman centurion. The centurion was talking to the Levite priest, who was arrayed in white and gold, his white beard reaching past his belt. As we moved into the village we could see twenty or thirty other soldiers watching the crowd. â€Å"Why are they here?† â€Å"They don't like it when we gather,† Joshua said, pausing to study the centurion commander. â€Å"They are here to see that we don't revolt.† â€Å"Why is the priest talking to him?† â€Å"The Sadducee wants to assure the Roman of his influence over us. It wouldn't do to have a massacre on the day of his mother's funeral.† â€Å"So he's watching out for us.† â€Å"He's watching out for himself. Only for himself.† â€Å"You shouldn't say that about a priest of the Temple, Joshua.† It was the first time I ever heard Joshua speak against the Sadducees, and it frightened me. â€Å"Today, I think this priest will learn who the Temple belongs to.† â€Å"I hate it when you talk like that, Josh. Maybe we should go home.† â€Å"Do you remember the dead meadowlark we found?† â€Å"I have a really bad feeling about this.† Joshua grinned at me. I could see gold flecks shining in his eyes. â€Å"Sing your dirge, Biff. I think Maggie was impressed by your singing.† â€Å"Really? You think so?† â€Å"Nope.† There was a crowd of five hundred outside the tomb. In the front, the men had draped striped shawls over their heads and rocked as they prayed. The women were separated to the back, and except for the wailing of the hired mourners, it was as if they didn't exist. I tried to catch a glimpse of Maggie, but couldn't see her through the crowd. When I turned again, Joshua had wormed his way to the front of the men, where the Sadducee stood beside the corpse of his dead mother, reading from a scroll of the Torah. The women had wrapped the corpse in linen and anointed it with fragrant oils. I could smell sandalwood and jasmine amid the acrid sweat of the mourners as I made my way to the front and stood by Joshua. He looked past the priest and was staring at the corpse, his eyes narrowed in concentration. He was trembling as if taken by a chill wind. The priest finished his reading and began to sing, joined by the voices of hired singers who had made the journey all the way from the Temple in Jerusalem. â€Å"It's good to be rich, huh?† I whispered to Joshua, elbowing him in the ribs. He ignored me and balled up his fists at his sides. A vein stood out on his forehead as he burned his gaze on the corpse. And she moved. Just a twitch at first. The jerk of her hand under the linen shroud. I think I was the only one who noticed. â€Å"No, Joshua, don't,† I said. I looked for the Romans, who were gathered in groups of five at different points around the perimeter of the crowd looking bored, their hands resting on the hafts of their short swords. The corpse twitched again and raised her arm. There was a gasp in the crowd and a boy screamed. The men started backing away and the women pushed forward to see what was happening. Joshua fell to his knees and pressed his fists to his temples. The priest sang on. The corpse sat up. The singers stopped and finally the priest turned to look behind him at his dead mother, who had swung her legs off of the slab and looked as if she was trying to stand. The priest stumbled back into the crowd, clawing at the air before his eyes as if it some vapor was causing this horrible vision. Joshua was rocking on his knees, tears streaming down his cheeks. The corpse stood, and still covered by the shroud, turned as if she was looking around. I could see that several of the Romans had drawn their swords. I looked around and found the commanding centurion standing on the back of a wagon, giving signals to his men to stay calm. When I looked back I realized that Joshua and I had been deserted by the mourners and we stood out in the empty space. â€Å"Stop it, now, Josh,† I whispered in his ear, but he continued to rock and concentrate on the corpse, who took her first step. The crowd seemed to be transfixed by the walking corpse, but we were too isolated, too alone now with the dead, and I knew it would only be seconds before they noticed Joshua rocking in the dirt. I threw my arm around his throat and dragged him back away from the corpse and into a group of men who were wailing as they backed away. â€Å"Is he all right?† I heard at my ear, and turned to see Maggie standing beside me. â€Å"Help me get him away.† Maggie took one of Joshua's arms and I took the other as we dragged him away. His body was as stiff as a walking staff, and he kept his gaze trained on the corpse. The dead woman was walking toward her son, the priest, who was backing away, brandishing the scroll like a sword, his eyes as big as saucers. Finally the woman fell in the dirt, twitched, then lay still. Joshua went limp in our arms. â€Å"Let's get him out of here,† I said to Maggie. She nodded and helped me drag him behind the wagon where the centurion was directing his troops. â€Å"Is he dead?† the centurion asked. Joshua was blinking as if he'd just been awakened from a deep sleep. â€Å"We're never sure, sir,† I said. The centurion threw his head back and laughed. His scale armor rattled with the tossing of his shoulders. He was older than the other soldiers, gray-haired, but obviously lean and strong, and totally unconcerned with the histrionics of the crowd. â€Å"Good answer, boy. What is your name?† â€Å"Biff, sir. Levi bar Alphaeus, who is called Biff, sir. Of Nazareth.† â€Å"Well, Biff, I am Gaius Justus Gallicus, under-commander of Sepphoris, and I think that you Jews should make sure your dead are dead before you bury them.† â€Å"Yes sir,† I said. â€Å"You, girl. You are a pretty little thing. What is your name?† I could see that Maggie was shaken by the attention of the Roman. â€Å"I am Mary of Magdala, sir.† She wiped at Joshua's brow with the edge of her shawl as she spoke. â€Å"You will break someone's heart someday, eh, little one?† Maggie didn't answer. But I must have shown some reaction to the question, because Justus laughed again. â€Å"Or perhaps she already has, eh, Biff?† â€Å"It is our way, sir. That's why we Jews bury our women when they are still alive. It cuts down on the heartbreak.† The Roman took off his helmet, ran his hand over his short hair, and flung sweat at me. â€Å"Go on, you two, get your friend into the shade. It's too hot out here for a sick boy. Go on.† Maggie and I helped Joshua to his feet and began to lead him away, but when we had gone only a few steps, Joshua stopped and looked back over his shoulder at the Roman. â€Å"Will you slay my people if we follow our God?† he shouted. I cuffed him on the back of the head. â€Å"Joshua, are you insane?† Justus narrowed his gaze at Joshua and the smile went out of his eyes. â€Å"Whatever they tell you, boy, Rome has only two rules: pay your taxes and don't rebel. Follow those and you'll stay alive.† Maggie yanked Joshua around and smiled back at the Roman. â€Å"Thank you, sir, we'll get him out of the sun.† Then she turned back to Joshua. â€Å"Is there something you two would like to tell me?† â€Å"It's not me,† I said. â€Å"It's him.† The next day we met the angel for the first time. Mary and Joseph said that Joshua had left the house at dawn and they hadn't seen him since. I wandered around the village most of the morning, looking for Joshua and hoping to run into Maggie. The square was alive with talk of the walking dead woman, but neither of my friends was to be found. At noon my mother recruited me to watch my little brothers while she went to work with the other women in the vineyard. She returned at dusk, smelling of sweat and sweet wine, her feet purple from walking in the winepress. Cut loose, I ran all over the hilltop, checking in our favorite places to play, and finally found Joshua on his knees in an olive grove, rocking back and forth as he prayed. He was soaked in sweat and I was afraid he might have a fever. Strange, I never felt that sort of concern for my own brothers, but from the beginning, Joshua filled me with divinely inspired worry. I watched, and waited, and when he stopped his rocking and sat back to rest, I faked a cough to let him know I was coming. â€Å"Maybe you should stick with lizards for a while longer.† â€Å"I failed. I have disappointed my father.† â€Å"Did he tell you that, or do you just know it?† He thought for a moment, made as if to brush his hair away from his face, then remembered that he no longer wore his hair long and dropped his hands in his lap. â€Å"I ask for guidance, but I get no answer. I can feel that I am supposed to do things, but I don't know what. And I don't know how.† â€Å"I don't know, I think the priest was surprised. I certainly was. Maggie was. People will be talking about it for months.† â€Å"But I wanted the woman to live again. To walk among us. To tell of the miracle.† â€Å"Well, it is written, two out of three ain't bad.† â€Å"Where is that written?† â€Å"Dalmatians 9:7, I think – doesn't matter, no one else could have done what you did.† Joshua nodded. â€Å"What are people saying?† â€Å"They think that it was something the women used to prepare the corpse. They are still going through purification for two more days, so no one can ask them.† â€Å"So they don't know that it was me?† â€Å"I hope not. Joshua, don't you understand that you can't do that sort of thing in front of people? They aren't ready for it.† â€Å"But most of them want it. They talk about the Messiah coming to deliver us all the time. Don't I have to show them that he has come?† What do you say to that? He was right, since I could remember there was always talk of the coming of the Messiah, of the coming of the kingdom of God, of the liberation of our people from the Romans – the hills were full of different factions of Zealots who skirmished with the Romans in hope that they could bring about the change. We were the chosen of God, blessed and punished like no other on earth. When the Jews spoke, God listened, now it was God's turn to speak. Evidently, my best friend was supposed to be the mouthpiece. But at that moment, I just didn't believe it. Despite what I'd seen, Joshua was my pal, not the Messiah. I said, â€Å"I'm pretty sure the Messiah is supposed to have a beard.† â€Å"So, it's not time yet, is that what you're saying?† â€Å"Right, Josh, I'm going to know when you don't. God sent a messenger to me and he said, ‘By the way, tell Joshua to wait until he can shave before he leads my people out of bondage.'† â€Å"It could happen.† â€Å"Don't ask me, ask God.† â€Å"That's what I've been doing. He's not answering.† It had been getting darker by the minute in the olive grove, and I could barely see the shine in Josh's eyes, but suddenly the area around us was lit up like daylight. We looked up to see the dreaded Raziel descending on us from above the treetops. Of course I didn't know he was the dreaded Raziel at the time, I was just terrified. The angel shone like a star above us, his features so perfect that even my beloved Maggie's beauty paled by comparison. Joshua hid his face and huddled against the trunk of an olive tree. I guess he was more easily surprised by the supernatural than I was. I just stood there staring with my mouth open, drooling like the village idiot. â€Å"Fear not, for behold, I bring you tidings of great joy, which shall be to all men. For on this day, in the city of David, is born a Savior, which is Christ the Lord.† Then he hovered for a second, waiting for his message to sink in. Joshua uncovered his face and risked a glance at the angel. â€Å"Well?† the angel said. It took me a second to digest the meaning of the words, and I waited for Joshua to say something, but he had turned his face skyward and seemed to be basking in the light, a silly smile locked on his face. Finally I pointed a thumb at Josh and said, â€Å"He was born in the city of David.† â€Å"Really?† said the angel. â€Å"Yep.† â€Å"His mother's name is Mary?† â€Å"Yep.† â€Å"She a virgin?† â€Å"He has four brothers and sisters now, but at one time, yes.† The angel looked around nervously, as if he might expect a multitude of the heavenly host to show up at some point. â€Å"How old are you, kid?† Joshua just stared, smiling. â€Å"He's ten.† The angel cleared his throat and fidgeted a bit, dropping a few feet toward the ground as he did so. â€Å"I'm in a lot of trouble. I stopped to chat with Michael on the way here, he had a deck of cards. I knew some time had passed, but†¦Ã¢â‚¬  To Joshua he said, â€Å"Kid, were you born in a stable? Wrapped in swaddling cloths and lying in a manger?† Joshua said nothing. â€Å"That's the way his mom tells it,† I said. â€Å"Is he retarded?† â€Å"I think you're his first angel. He's impressed, I think.† â€Å"What about you?† â€Å"I'm in trouble because I'm going to be an hour late for dinner.† â€Å"I see what you mean. I'd better get back and check on this. If you see some shepherds watching over their flocks by night would you tell them – uh, tell them – that at some point, probably, oh – ten years or so ago, that a Savior was born? Could you do that?† â€Å"Sure.† â€Å"Okey-dokey. Glory to God in the highest. Peace on earth, goodwill toward men.† â€Å"Right back at you.† â€Å"Thanks. Bye.† And as quickly as he had come, the angel was gone in a shooting star and the olive grove went dark again. I could just make out Joshua's face as he turned to look at me. â€Å"There you go,† I said. â€Å"Next question?† I suppose that every boy wonders what he will be when he grows up. I suppose that many watch their peers accomplish great things and wonder, â€Å"Could I have done that?† For me, to know at ten that my best friend was the Messiah, while I would live and die a stonecutter, seemed too much of a curse for a ten-year-old to bear. The morning after we met the angel, I went to the square and sat with Bartholomew the village idiot, hoping that Maggie would come to the well. If I had to be a stonecutter, at least I might have the love of an enchanting woman. In those days, we started training for our life's work at ten, then received the prayer shawl and phylacteries at thirteen, signifying our entry into manhood. Soon after we were expected to be betrothed, and by fourteen, married and starting a family. So you see, I was not too young to consider Maggie as a wife (and I might always have the fallback position of marrying Joshua's mother when Joseph died). The women would come and go, fetching water, washing clothes, and as the sun rose high and the square cleared, Bartholomew sat in the shade of a tattered date palm and picked his nose. Maggie never appeared. Funny how easy heartbreak can come. I've always had a talent for it. â€Å"Why you cry?† said Bartholomew. He was bigger than any man in the village, his hair and beard were wild and tangled, and the yellow dust that covered him from head to toe gave him the appearance of an incredibly stupid lion. His tunic was ragged and he wore no sandals. The only thing he owned was a wooden bowl that he ate from and licked clean. He lived off of the charity of the village, and by gleaning the grain fields (there was always some grain left in the fields for the poor – it was dictated by the Law). I never knew how old he was. He spent his days in the square, playing with the village dogs, giggling to himself, and scratching his crotch. When the women passed he would stick out his tongue and say, â€Å"Bleh.† My mother said he had the mind of a child. As usual, she was wrong. He put his big paw on my shoulder and rubbed, leaving a dusty circle of affection on my shirt. â€Å"Why you cry?† he asked again. â€Å"I'm just sad. You wouldn't understand.† Bartholomew looked around, and when he saw that we were alone in the square except for his dog pals, he said, â€Å"You think too much. Thinking will bring you nothing but suffering. Be simple.† â€Å"What?† It was the most coherent thing I'd ever heard him say. â€Å"Do you ever see me cry? I have nothing, so I am slave to nothing. I have nothing to do, so nothing makes me its slave.† â€Å"What do you know?† I snapped. â€Å"You live in the dirt. You are unclean! You do nothing. I have to begin working next week, and work for a lifetime until I die with a broken back. The girl I want is in love with my best friend, and he's the Messiah. I'm nothing, and you, you – you're an idiot.† â€Å"No, I'm not, I'm a Greek. A Cynic.† I turned and really looked at him. His eyes, normally as dull as mud, shone like black jewels in the dusty desert of his face. â€Å"What's a Cynic?† â€Å"A philosopher. I am a student of Diogenes. You know Diogenes?† â€Å"No, but how much could he have taught you? Your only friends are dogs.† â€Å"Diogenes went about Athens with a lamp in broad daylight, holding it in people's faces, saying he was looking for an honest man.† â€Å"So, he was like the prophet of the idiots?† â€Å"No, no, no.† Bart picked up a small terrier and was gesturing with him to make his point. The dog seemed to enjoy it. â€Å"They were all fooled by their culture. Diogenes taught that all affectations of modern life were false, that a man must live simply, outdoors, carry nothing, make no art, no poetry, no religion†¦Ã¢â‚¬  â€Å"Like a dog,† I said. â€Å"Yes!† Bart described a flourish in the air with the rat dog. â€Å"Exactly!† The little dog made as if to upchuck from the motion. Bart put him down and he wobbled away. A life without worry: right then it sounded wonderful. I mean, I didn't want to live in the dirt and have other people think me mad, like Bartholomew, but a dog's life really didn't sound bad. The idiot had been hiding a deep wisdom all these years. â€Å"I'm trying to learn to lick my own balls,† Bart said. Maybe not. â€Å"I have to go find Joshua.† â€Å"You know he is the Messiah, don't you?† â€Å"Wait a minute, you're not a Jew – I thought you didn't believe in any religion.† â€Å"The dogs told me he was the Messiah. I believe them. Tell Joshua I believe them.† â€Å"The dogs told you?† â€Å"They're Jewish dogs.† â€Å"Right, let me know how the ball licking works out.† â€Å"Shalom.† Who would have thought that Joshua would find his first apostle among the dirt and dogs of Nazareth. Bleh. I found Joshua at the synagogue, listening to the Pharisees lecture on the Law. I stepped through the group of boys sitting on the floor and whispered to him. â€Å"Bartholomew says that he knows you are the Messiah.† â€Å"The idiot? Did you ask him how long he's known?† â€Å"He says the village dogs told him.† â€Å"I never thought to ask the dogs.† â€Å"He says that we should live simply, like dogs, carry nothing, no affectations – whatever that means.† â€Å"Bartholomew said that? Sounds like an Essene. He's much smarter than he looks.† â€Å"He's trying to learn to lick his own balls.† â€Å"I'm sure there's something in the Law that forbids that. I'll ask the rabbi.† â€Å"I'm not sure you want to bring that up to the Pharisee.† â€Å"Did you tell your father about the angel?† â€Å"No.† â€Å"Good. I've spoken to Joseph, he's going to let me learn to be a stonecutter with you. I don't want your father to change his mind about teaching me. I think the angel would frighten him.† Joshua looked at me for the first time, turning from the Pharisee, who droned on in Hebrew. â€Å"Have you been crying?† â€Å"Me? No, Bart's stench made my eyes water.† Joshua put his hand on my forehead and all the sadness and trepidation seemed to drain out of me in an instant. He smiled. â€Å"Better?† â€Å"I'm jealous of you and Maggie.† â€Å"That can't be good for your neck.† â€Å"What?† â€Å"Trying to lick your own balls. It's got to be hard on your neck.† â€Å"Did you hear me? I'm jealous of you and Maggie.† â€Å"I'm still learning, Biff. There are things I don't understand yet. The Lord said, ‘I am a jealous God.' So jealousy should be a good thing.† â€Å"But it makes me feel so bad.† â€Å"You see the puzzle, then? Jealousy makes you feel bad, but God is jealous, so it must be good, yet when a dog licks its balls it seems to enjoy it, but it must be bad under the Law.† Suddenly Joshua was yanked to his feet by the ear. The Pharisee glared at him. â€Å"Is the Law of Moses too boring for you, Joshua bar Joseph?† â€Å"I have a question, Rabbi,† Joshua said. â€Å"Oh, jeez.† I hid my head in my arms.

Adult Life

What I feel the definition of being an adult means to be mature and responsible with your things that you have to do in life to life basics. Age doesn’t have anything to do with being mature or being in the adult section. It’s about self realization of you becoming mature. Some people when there maturing there starting college, or a new job, or even just going through with your life. When you are an adult you can make life judgments without any ones help from family or friends. You start identifying yourself of how independent you can be by your own. One important thing that you need to be an adult is responsibility.You would need responsibility towards your family, friend members, and yourself. As a member of society you would need to engage in the community you live in, so you know your whereabouts in the place you live at. You can have a social responsibility which means to volunteer and recycle to keep the place clean. If you’re a responsible friend you would help him or her to make a good decision before he realizes he make a bad mistake. Be there for hem whenever he needs help. A responsible adult will take care of their family and help support them when they need it. Your family should be an important thing in your life.Also you should be respectful of your mom and dad, brothers and sisters. A good father or mother for your child. Without responsibility you won’t be able to fulfill your duties of being a good parent. Without it you might forget to pick up dinner for your wife. Or you could be late to pick up your son from soccer practice. As an adult, you would need to be financially responsible to support yourself. You can’t expect to be taking care of a family if you can barely support yourself. It’s an adult’s responsibility to pay the bills of the house, and worry about the money to see if he has enough to support himself.But a responsible adult is usually good with money, so he won’t be low for the month. He would know how to save money, or not waste it on anything that is not necessary. And know when to use the money if they absolutely need it, or if it’s a requirement thing. Respect is also an important part of being an adult. For example if you got hired at a job, and you don’t like someone your goanna have to learn how to deal with them. Adults have to learn how to deal with one another in daily basics. They don’t let little things get in the way of there working environment.They don’t let there emotions get the best of them. They have self control which comes from being or becoming an adult. One of my role models for being an adult is my father. He is responsible by, he pays the bills, makes sure he has food in the table, and money in the bank. When things get bad or stressful he just keeps a calm mind and thinks of what the solutions are cause that’s what a responsible adult does. My dad is teaching me of responsibility not by tell ing me, but as me just watching him and seeing what he has to do to maintain us. I respect him for everything he has done too keep us in place. Adult Life What I feel the definition of being an adult means to be mature and responsible with your things that you have to do in life to life basics. Age doesn’t have anything to do with being mature or being in the adult section. It’s about self realization of you becoming mature. Some people when there maturing there starting college, or a new job, or even just going through with your life. When you are an adult you can make life judgments without any ones help from family or friends. You start identifying yourself of how independent you can be by your own. One important thing that you need to be an adult is responsibility.You would need responsibility towards your family, friend members, and yourself. As a member of society you would need to engage in the community you live in, so you know your whereabouts in the place you live at. You can have a social responsibility which means to volunteer and recycle to keep the place clean. If you’re a responsible friend you would help him or her to make a good decision before he realizes he make a bad mistake. Be there for hem whenever he needs help. A responsible adult will take care of their family and help support them when they need it. Your family should be an important thing in your life.Also you should be respectful of your mom and dad, brothers and sisters. A good father or mother for your child. Without responsibility you won’t be able to fulfill your duties of being a good parent. Without it you might forget to pick up dinner for your wife. Or you could be late to pick up your son from soccer practice. As an adult, you would need to be financially responsible to support yourself. You can’t expect to be taking care of a family if you can barely support yourself. It’s an adult’s responsibility to pay the bills of the house, and worry about the money to see if he has enough to support himself.But a responsible adult is usually good with money, so he won’t be low for the month. He would know how to save money, or not waste it on anything that is not necessary. And know when to use the money if they absolutely need it, or if it’s a requirement thing. Respect is also an important part of being an adult. For example if you got hired at a job, and you don’t like someone your goanna have to learn how to deal with them. Adults have to learn how to deal with one another in daily basics. They don’t let little things get in the way of there working environment.They don’t let there emotions get the best of them. They have self control which comes from being or becoming an adult. One of my role models for being an adult is my father. He is responsible by, he pays the bills, makes sure he has food in the table, and money in the bank. When things get bad or stressful he just keeps a calm mind and thinks of what the solutions are cause that’s what a responsible adult does. My dad is teaching me of responsibility not by tell ing me, but as me just watching him and seeing what he has to do to maintain us. I respect him for everything he has done too keep us in place.

Free Essays on Hally From “Master Harold And The Boys“

Hally from â€Å"MASTER HAROLD†¦and the boys† Athol Fugard’s â€Å"MASTER HAROLD†¦and the boys† is an indictment of the ignorance, racism and hatred that is continued even in today’s society. Harold, or Hally, is the true example of a precocious white teenage boy, and â€Å"the boys,† Sam and Willie, are black men, who work for Hally and his family. Fear and ignorance bind Harold and the boys in these discriminating roles. The capitalization of the title of this play shows the irony of Hally’s youth to that of Sam and Willie’s wisdom. The status of their relationships can be determined not only because Hally is white and Sam and Willie are black, but also because it is known that the boys play servant roles just from the title of the play. However, Hally’s camaraderie relationship with Sam and Willie is defined in the opening scene where Sam and Willie are cleaning the family-owned tearoom while practicing for a ballroom dancing competition. Hally cheerfully enters the room and exclaims, â€Å"How’s it chaps?† (pg. 1284) and a same level of respect for one another can be seen. Hally and the boys chat and Sam informs Hally that his mother called and said Hally’s father would be returning home. Immediately Hally’s mood changes, instead of the cheerful person he walked in as, a know-it-all appears who denies Sam’s statements. He confronts Sam’s statement with an accusation that he heard wrong. â€Å"Sam’s definitely made a mistake. He’s definitely heard wrong† (pg. 1285). This immediate turn down on the faith of Sam’s word shows an unsteady level of respect that Hally might have for Sam, and foreshadows Hally’s ending behavior in th e play. Hally’s obliviousness to discrimination is seen when on pg. 1286 Sam and himself are discussing the brutal tactics that take place in jails. â€Å"I’ve heard enough Sam, it’s a bloody awful world when you come to think of it. People can be real bastards,† ... Free Essays on Hally From â€Å"Master Harold And The Boysâ€Å" Free Essays on Hally From â€Å"Master Harold And The Boysâ€Å" Hally from â€Å"MASTER HAROLD†¦and the boys† Athol Fugard’s â€Å"MASTER HAROLD†¦and the boys† is an indictment of the ignorance, racism and hatred that is continued even in today’s society. Harold, or Hally, is the true example of a precocious white teenage boy, and â€Å"the boys,† Sam and Willie, are black men, who work for Hally and his family. Fear and ignorance bind Harold and the boys in these discriminating roles. The capitalization of the title of this play shows the irony of Hally’s youth to that of Sam and Willie’s wisdom. The status of their relationships can be determined not only because Hally is white and Sam and Willie are black, but also because it is known that the boys play servant roles just from the title of the play. However, Hally’s camaraderie relationship with Sam and Willie is defined in the opening scene where Sam and Willie are cleaning the family-owned tearoom while practicing for a ballroom dancing competition. Hally cheerfully enters the room and exclaims, â€Å"How’s it chaps?† (pg. 1284) and a same level of respect for one another can be seen. Hally and the boys chat and Sam informs Hally that his mother called and said Hally’s father would be returning home. Immediately Hally’s mood changes, instead of the cheerful person he walked in as, a know-it-all appears who denies Sam’s statements. He confronts Sam’s statement with an accusation that he heard wrong. â€Å"Sam’s definitely made a mistake. He’s definitely heard wrong† (pg. 1285). This immediate turn down on the faith of Sam’s word shows an unsteady level of respect that Hally might have for Sam, and foreshadows Hally’s ending behavior in th e play. Hally’s obliviousness to discrimination is seen when on pg. 1286 Sam and himself are discussing the brutal tactics that take place in jails. â€Å"I’ve heard enough Sam, it’s a bloody awful world when you come to think of it. People can be real bastards,† ...

Essay of Ages

Essay of Ages Essay of Ages Age of Empires, released on October 26, 1997,[3] was the first game in the series, as well as the first major release from Ensemble Studios.[4] It was one of the first history-based real-time strategy games made,[5] utilizing the Genie game engine. GameSpot described it as a mix of Civilization and Warcraft.[6] The game gives players a choice of 12 civilizations to develop from the Stone Age to the Iron Age. The expansion pack, The Rise of Rome, published by Microsoft on October 31, 1998, introduced new features and four new civilizations, including the Romans. Although the two games had contained many software bugs, patches resolved many of the problems.[7][8] Age of Empires was generally well received, despite some highly negative reviews. GameSpot criticized a confused design, while Computer and Video Games praised the game as strong in single and multiplayer.[9] The Academy of Interactive Arts Sciences named Age of Empires the 1998 "Computer Strategy Game of the Year."[10] For several years, the game remained high on the sales charts, with over three million units sold by 2000.[11] The Rise of Rome was not as popular: it had only sold one million units in 2000,[11] and attained 80% as an aggregate score from Game Rankings.[12] Age of Empires II: The Age of Kings, released on September 30, 1999, used the Genie game engine, and had gameplay similar to its predecessor.[13] Age of Kings is set in the Middle Ages, from the Dark Ages to the Imperial Age. It allows players to choose one of 13 civilizations, from Europe, Asia, and the Middle East.[14] Microsoft published the expansion, The Conquerors, on August 24, 2000. It added new units and five new civilizations, including two Mesoamerican civilizations; the Maya and the Aztec.[15] The Age of Kings was a bigger critical success than the first two games, with Game Rankings and Metacritic scores of 92%.[16][17] Microsoft shipped out more than two million copies to retailers, and the game received numerous awards and accolades.[18] Critics agreed that The Conquerors expanded well on The Age of Kings, though issues of unbalanced gameplay were raised.[19] The Age of Kings and The Conquerors won the 2000 and 2001 "Computer Strategy Game of the Year" awards from the Academy of Interactive Arts Sciences, respectively.[20][21] Age of Empires III, released on October 18, 2005, was built on an improved version of the Age of Mythology game engine with the most significant changes being the updated graphics engine and the inclusion of the Havok physics middleware engine.[22][23] The game is set in the period between 1421 and 1850, and players can choose one of eight European nations. The game introduced a large number of features, such as home cities. Described by Ensemble Studios as "an important support system to your efforts in the New World," home cities helped provide the player with resources, equipment, troops, and upgrades. They could be used across multiple games, and upgraded after each battle; it was compared to a role-playing game character by Ensemble Studios.[24] The first expansion to Age of Empires III, The WarChiefs, was released October 17, 2006. Most gameplay changes in the expansion pack were small, but it introduced three new civilizations, with a focus on Native Americans.[25] Most notabl e was the introduction of the WarChief unit.[26] The second expansion, The Asian Dynasties, went on sale October 23, 2007. It was a jointly developed

MANAGING HUMAN RESOURCE IN AN ORGANIZATION Essay

MANAGING HUMAN RESOURCE IN AN ORGANIZATION - Essay Example The former is a process of sharing information and understanding between two people or a small group: the latter makes use of systems to share information and understanding with large number of people. Both type of communication occur at all level within an organization, with people outside the organization, and between organizations. Organization learning focuses on the way people make sense of their experiences at work. The aim of organizing is to enable people to relate other and to work together for a common purpose. The organized group of people in a collective sense is known as organization. (Yvonne 129) "Organization is the process of identifying and grouping work to be performed, defining and delegating responsibility relationships for the purpose of enabling people to work more effectively together in accomplishing objectives." (Yvonne 149) Organizational learning is about the effective processing, interpretation of, and response to, information both inside and outside the organization (Ahuja, 2005, p.880). Organization learning helps in bringing administrative efficiency and inculcate within element of success through several ways, which are outlined as follows: 1. Specialization. 1. Specialization. In the process of organizing, care is taken to see the activities are divided and subdivided into compact and convenient jobs. They are also to be grouped on the basis of similarity. Organizing thus promotes specialization, speedy performance of tasks and efficiency. 2. Well-defined jobs. The jobs of manager and non-managers are clearly defined and differentiated. This helps the process of looking for and selecting the employees and fitting the right person to the right job. 3. Clarifies authority and power. A clear-cut definition of authority enjoyed by each manager and his jurisdiction of activity minimizes conflict and confusion about the respective power and privileges of managers. 4. Avoid duplication of work. In the process of organizing specific jobs are assigned too individuals and work group. Thus organizing helps in avoiding duplication of work and overlapping in responsibilities among various Employees and work units. 5. Basis of coordination. The organization structure serves as a mechanism for coordination and unification of efforts of people. Higher-level managers exercising their authority over interconnected activities of lower level managers bring about harmony at work. 6. Source of support and security. Organizational structure is a source of support, security and satisfaction to managers and employees inn performing their assigned tasks. It recognizes the relative status levels of members enjoy a definite status and position in the organization. 7. Adaptation. Organization structure facilitates adjustment to changes in workload caused by changing conditions in the external environment related to technology, markets, products and resources. MANAGING HUMAN RESOURCE IN AN ORGANIZATION Theories of learning be integrated into the design and delivery of training courses The term Human Resource Management, as opposed to 'personnel', signifies the broader role the management of people now plays in

No topic needed this is part of paper Research Example | Topics and Well Written Essays - 250 words

No topic needed this is part of - Research Paper Example This amount then helps in developing an economic structure so that the investor can afford the health expenditures in the future. Thus, the person plays a safe game by being insured. But lately, because of the recession, many people living in the United States have become unemployed because of which they are unable to renew their insurance packages. Secondly, uninsured people usually go to any physician irrespective of his expertise in the field. These physicians have no previous medical records of the person under treatment, thus they are not specialized in prescribing any sort of drugs to the person. When people intake wrong drugs, they risk their lives in the process. Wrong treatment results in side reactions, births of new diseases and outbursts of epidemics. Other than the doctor, the local government has to face all these troubles and allegations as well. When payment regarding the health insurance is not made, the cost incurred is to be covered by the hospitals of the health institutions. This results in the medical services deteriorating. Health problems are more prevalent in insured people than the insured ones. This is because the uninsured individuals resort to implementing on the medical advice taken from the local doctors. Or they try to treat themselves without any professional advice whatsoever which leads to chronic illnesses. Recent calculations show that 2 million uninsured individuals have been told that they have arthritis, 1.8 million have asthma and 1.3 million have chronic bronchitis. An additional 613,000 people have diabetes and a further 615,000 have cancer. These findings are evidence of the fact that uninsured people bear a greater risk of falling prey to chronic and deep-rooted illnesses, which is a bigger threat to the health of the nation as a whole. Many people – the number is unknown - suffer from a particular illness so they are uninsurable. One way of solving the problem of