Scheduling Management in Tunnel Construction Projects Free Essay Example, 1750 words

SCHEDULING MANAGEMENT IN TUNNEL CONSTRUCTION PROJECTS Task: Scheduling Management in Tunnel Construction Projects Introduction Scheduling Management refers to a plan drawn to show the steps followed while conducting a project. Scheduling management acts as guidance to all the scheduling processes involved in plans, and it defines all the protagonists and duties for stakeholders in a project. It explains the capturing, expression and modification of relevant information to the project. Scheduling management helps managers and other project officers to understand the management practices. In order to succeed in the current competition on the project market, all managers should consider scheduling management as it minimizes inefficiency and maximizes the potential to attain the project’s objectives (Kerzner, 2009, p. 45). Scheduling management Scheduling management is very important to any project because it entails helpful techniques applicable while managing activities involved in projects. Managers practice scheduling management before starting up a project, which involves. Pointing out the task that interests an individual, estimating the total period that the task will take, and distributing resources needed to perform that task, finally deciding on when the task will commence. In the procession of a project, monitoring is important as it ensures that scheduling management predicts the future of a project. We will write a custom essay sample on Scheduling Management in Tunnel Construction Projects or any topic specifically for you Only $17.96 $11.86/pageorder now An effective scheduling management helps the project administrator to ascertain that a project is within the expected cost, time and certain standards of quality (Kerzner, 2009, p. 47). Scheduling management techniques There are two types of scheduling management techniques applied in projects in order to enhance efficiency. These techniques include the Milestone chart and the Gantt chart. In projects, Milestone chart is very imperative as it identifies vital events that occur during the implementation of a project, it usually reflects critical issues in a project, which without controlling on time will lead to delays in a project. Milestone chart is very reasonable about deadlines as it entails installation of equipment, changes in a new system, completion of systems and file conversations. However, Gantt charts occur either in a horizontal bar shape or as a line chart and it indicates the activities that the project entails written in the left hand side of the chart. In addition, it contains the time scale of a project indicated at either the top or bottom of the chart, a line drawn showing the project’s estimated period and another line showing the dependencies among the project activit ies and the time used (Kerzner 2009).

Humans - 674 Words

Paper 1 Aristotle, a man whose beliefs were that non-greek people were barbarians and that slavery was the key to our society. There was also an english philosopher go by the name of Thomas Hobbes, his beliefs about society was that every man was naturally equal. His belief of society are humans coming together and living in peace. John locke was also an english philosopher. He agured that everyone have rights, such as life, liberty, and property. His thoughts were that men were born free and naturally equal. Each of these philosophers have their own beliefs of natural law but in this case, laws will be laws. In the beginning of civilization, there was three important philosopher, each had a different perspective about the laws of†¦show more content†¦Its your life and you have control of it, there are boundaries but if youre not crossing them, then no one should be able to tell you what you can and can not do. I do believe that every individual has the right to protect their lif e, liberty, and property. If you bought something, clearly it belongs to you. You can do whatever you please with it without anyone saying anything, unless you are breaking the law of course. With liberty and life, I think everyone have the right to protect themselves from harm or threat, you have the right to defend yourself against enemies. The main idea is that in society, everyone can learn to get along and help each other, instead of currupting one another. Together we can build a better and stronger society. Im not saying that I hate Aristotle for going with slavery but thats not what I would want humans to do. Everyone at least gets a chance at being free, no one should have to do labor because its the law, to me its wrong. Especially because I dont want to be a slave myself so why should I see others like that. As for society, I would not choose Ancient Egypt. Ancient Egypt is kinda like Aristotles beliefs, there is a ruler which in this case is the pharaoh. The pharaoh is p retty much the leader, the government, and the ruler of Egypt. Even though Egypt is big and fascinating I see it being better without a leader, ifShow MoreRelatedHuman Primates, Humans, And Humans1679 Words   |  7 PagesHumans evolve from apelike ancestors approximately five million years ago. Most closely related to us are our non-human primates such as African great apes, chimpanzees and gorillas. Scientific studies reveal that more similar traits are being share by human and our non-human primates compared to other animals. As human evolve from our apelike ancestors, changes in our DNA differentiate ourselves from our non-human primate. 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What Were Some Entertainment in the 1960s Free Essays

During the 60s the color television hi-fi record players, better cars, and more sophisticate washing machines become common place in the home. CBS was the dominant show, then airing 13 of the 15 most popular shows. Movie stars in the 1960s: Ed Sullivan, Lucille Ball, Jackie Gleason, Red Skelton, Andy Griffith, Dick Van Dike, and Danny Thomas. We will write a custom essay sample on What Were Some Entertainment in the 1960s? or any similar topic only for you Order Now CBS also produced The Beverly Hillbillies, Candid Camera, Family Affair, Rawhide, Bonanza, Laugh-In, and Bewitched. By watching TV you could hardly imagine that any Americans were discontent with their way of life because foul language was strictly prohibited and sex did not play a major role on any of these shows, most were family entertainment with formal plots punctuated by commercials. On May 12, TV: Frank Sinatra, in his fourth and final ABC special for the season, presents the return to television of Elvis Presley, who has just returned from the Army. Frank and Elvis duet on â€Å"Love Me Tender† and â€Å"Witchcraft†. Walt Disney, the creator of Mickey Mouse and Pioneer of animated films, died of cancer on December 15, 1966, but his legend lives on. March 1, 1968- The World of Apu completes, in alternations of suffering and joy, one of the most vital and abundant movies ever made. The 60’s were the birth of the computers. The Digital Equipment Corporation introduced the first minicomputer in 1963. Television in the 1960s As television technology developed throughout the 1960s, the medium continued its domination as the entertainment form of choice for most Australians. By 1965, it was estimated that 9 out of 10 Australian families owned a TV set. Programs imported from overseas enjoyed massive popularity; in particular the American comedies I Love Lucy and Leave it to Beaver and the British soap Coronation Street. Locally-produced content, however, was also receiving an enthusiastic response. Hit music shows like Bandstand and Six O’Clock Rock proved popular with teenagers, while young children were tuning in to Play School and Mr Squiggle. Adults were also well-catered for. In 1961, the ABC premiered the current affairs programme Four Corners, which is still running today. Homicide, the first Australian-produced drama series, debuted in 1964, as did The Mavis Bramston Show, a satirical sketch comedy. Both attracted a huge following. Programs like The Mavis Bramston Show and Homicide were crucial turning points in Australian television history. Their success proved that local audiences wanted to see Australian-made programmes, featuring local actors and Australian humour, themes and concerns. Through television, a unique Australian identity was slowly emerging. Television and satellite technology In the late 1960s, Australian television was connected to the international satellite system. Programs could be broadcast live between capital cities and people in remote parts of the country could receive television broadcasts. Along with the rest of the world, Australians could now be involved in globally-significant televised events, like the first moon landing in 1969. Cinema and theatre in the 1960s While television was still proving to be a major blow to cinema attendance in the early 1960s, cinemas regained some strength in the following years. In 1965 there were around 1000 cinemas in Australia, screening mostly American and British films. Cinema in the 1960s reflected the youth-driven culture of the time, catering less to the taste of families and more to the teenage ‘baby boomer’ crowd. Movies like Butch Cassidy and the Sundance Kid (1969) and Easy Rider (1969) reflected the fashion, music and changing social values of the decade. Locally-made Australian films were in short supply throughout the 1960s and the period is widely considered to be a low point in Australian film-making. A boost in government funding at the end of the decade, however, would see an improvement throughout the 1970s. Ballet, opera and theatre became more popular in the 1960s, although they still remained a minor form of entertainment. In 1969, the musical Hair opened in Australia. Featuring nudity, drug references and ‘hippy’ themes, its success signified a perceptible shift in the nation’s conservative social values. See Image 2 Radio in the 1960s Australian radio in the 1960s generally followed the format set by radio broadcasters overseas, particularly in the area of news broadcasting and music programming. Commercial radio was increasingly tailoring its programming to the youth market, filling the airwaves with upbeat, mostly imported music that was popular in the charts. Whilst popular, the overseas radio models were creating dissatisfaction amongst many minority groups in the late 1960s, who firmly believed that the current programming models did not reflect their needs. Ethnic communities, students, activists, classical music lovers may have had little in common, but in the late 1960s they were all pushing for more access to the airwaves. Music in the 1960s The rock ‘n’ roll craze of the 1950s and 60s was changing the way young people entertained themselves. Teenagers clad in the latest fashions would gather in dance halls, or discos, and perform dance fads like the stomp and the boogaloo. The twist, named after the popular Chubby Checker song, was especially popular. It was the first major dance style that did not require a partner, so anyone could try it. Some of the world’s biggest bands toured Australia in the 1960s, including the Beach Boys, the Rolling Stones and in 1964, the Beatles. Australia was gripped by Beatle-mania as thousands of hysterical, screaming fans mobbed John, George, Paul and Ringo wherever they went. See Image 3 Australian music charts in the 1960s were dominated by American and British music, and local acts were strongly influenced by overseas trends. Some Australian musicians enjoyed international success. Folk outfit the Seekers were extremely popular in America and Britain, becoming the first Australian group to sell over a million records. In 1964, Jimmy Little became the first Indigenous Australian to achieve chart success, with his song Royal Telephone. By the late 1960s, the American psychedelic and acid rock movements had filtered into Australia. This music was prompted by, among other factors, Vietnam War protests and the new drug and counter-culture scene. Lyrics from this music style spoke of peace, love, freedom, social protest and civil rights – the social revolution had arrived. Australian History/1960s http://en.wikibooks.org/wiki/Australian_History/1960s Swing back to the 1960s http://mosman-daily.whereilive.com.au/lifestyle/story/swing-back-to-the-1960s/ Web generation http://www.wgeneration.com/1960.html How to cite What Were Some Entertainment in the 1960s?, Papers

Manage Risk Investigation Conducted

Question: Discuss about the Manage Risk Investigation Conducted. Answer: Introduction: The reason of this examination was led was to gage what was both great and awful about the new bistro opening, what should be changed keeping in mind the end goal to expand effectiveness at work and any administrative laws included. The conduction of the examination was done in an approach to see the parts of staff individuals, the group, administration and the legislature. This examination has been led in a way which sees the part of administration, staff individuals, governments, and the group. The primary reason for this report is to assess potential dangers of Mac Ville's Toowoomba branch. the dangers to be distinguished are separated into three fundamental parts: physical hazard, bank dangers, and by law-consistence dangers. This report will dissect each of these dangers in more subtle elements and recommend fitting choices of tending to those dangers keeping in mind the end goal to decrease the likelihood of their event. To begin breaking down how an individual can oversee chance, it is firstly vital to characterize what hazard is. It can be characterized as a powerlessness to achieve the objectives that have been set by the organization. It is the likelihood of disappointment of a specific result, and what affect this disappointment would have on the organization, or how the organization will be influenced in the event that it neglects to accomplish its targets. Be that as it may it is a bit much that hazard would bring about a misfortune just, hazard would be either that the organization might possibly have the capacity to accomplish the objectives that have been set. A business hazard is related on specific components for example the time affectability or other outer ecological elements that could be the condition of the economy. Chance administration additionally is a procedure of assessing the hazard connected with a venture or any business, for which it is significant to arrange and evaluate ch ance related issues. The procedure begins with first arranging a technique that would help with distinguishing hazard issues, once the hazard has been highlighted chance appraisal should be possible, to assess the cause and impacts of the hazard identified with the business, this hazard then should be taken care of by actualizing methodologies and taking remedial measures once this issue of hazard has been settled it ought to be observed on a constant premise to recognize additionally chance that could emerge because of a change in inner or outside variables. Subsequently as the Mac Ville Pty Ltd that has been working chain of bistros have settled on the choice to rebrand Hurley's bistro in Toowoomba, however the choice couldn't be executed instantly as hazard evaluation should be led to guarantee that both outside and inner consider would come about making the business fruitful one. As outer environment for example the area or inner elements, for example, human asset administration would affect the general execution of the business. Chance administration or the risk management has turned out to be vital and contributes massively to the accomplishment of any business. It offers a fundamental part in enhancing the execution of the business, the noteworthiness of hazard administration for an organization must be comprehended at the upper levels of the association. To fulfill the objectives set out by the organization guarantee that these destinations are achievable by the assets that have been sent by the organization, that is the capacity of human asset, the time limitation, the capital required and other inward and outside variables that are to be used for making the operations of business conceivable. Associations need the capacity to adapt up to the sudden and there ought not be a postponement in reacting to the issue it must be reacted momentarily as it emerges. Attention to the significance of hazard administration should be made among the senior level official, people don't for the most part to get a kick out of the chance to discuss the potential hazard. The data utilized as a part of this report will be founded on the perceptions, gatherings with different partners, and investigation of various circumstances so as to decrease the odds of hazard event. Methodologies and choices put forth in this defense will be founded on proposals and suggestions made in gatherings with the administration group. The three fundamental criteria that are viewed as a noteworthy worry according to the meeting led with the administration group incorporate the course of procurement of the new Caf in Toowoomba by positioning its dangers from the most serious to the direct one. According to the meeting, the most serious hazard is administrator's travel chance while by-law consistence hazard and managing an account chance follow in a specific order. This hazard happens because of the land way of Toowoomba area. This has brought worries among voyagers up as far as wellbeing, particularly when driving amid sunset, a period with poor light conditions. Macintosh Ville Ltd considers this street as extraordinary in that mishaps are probably going to happen. This calls for essential measures to moderate the dangers included. The peril hiding for this situation is to the administrator who needs to go from the central station in Brisbane to Toowoomba branch for routine week after week meeting, which regularly end late at night. To alleviate supervisor's travel chance, the accompanying measures must be actualized: Hold all meetings in the morning session. Invest in teleconferencing facilities. Excuse managers who attend meetings to leave early before 2pm. By-law compliance risk Because of the late changes in the nearby board's enactment as to water use, consistence with this law exhibits a hazard for Mac Ville. This hazard debilitates the progression of Mac Ville's business as in the organization needs to pay increasingly in the event that it surpasses water utilization, according to the law. Macintosh Ville likewise chances paying enormous fines forced by the chamber for rebelliousness with the new enactment. The additional costs brought about by the organization while agreeing to the board's law will expand the cost of operations. Furthermore, the organization dangers notoriety harm in the event that it neglects to agree to new enactment. To alleviate the by-law consistence chance, the accompanying measures must be actualized: Rainwater harvesting in order to reduce overreliance on councils water Install an efficient flush system in the offices and restroom to save on costs Come up with new water usage regulations in order to curb wastage Banking Risk The current money related observing and controlling strategies utilized by Mac Ville don't make preparations for misrepresentation and monetary misappropriation. The organization needs sufficient controls as to making bank stores and record keeping of offers, money installments, and bank withdrawals. This opens it to a possibility of losing cash through representatives. Absence of appropriate principles that represent bank stores could leave the organization helpless against thefts. Absence of successful money related framework in the organization could lead misfortunes, as the organization can't follow administrative commitments. To relieve the keeping money hazard, the accompanying measures ought to be connected: Insure liquid cash Open bank account in the nearest bank in order to reduce travelling distance and risks involved in transporting cash. Set up new regulations to guide banking of daily cash sales at specified timelines Employ the best record keeping practices to enable effective financial monitoring. Conclusion Macintosh Valle ought to actualize the above proposals keeping in mind the end goal to decrease the event of different dangers that may influence Toowoomba branch. This will help the organization to address the different worries that have been raised at different levels by the administration group and the top managerial staff. All the more essentially, the approach utilized as a part of tending to these dangers ought to be founded on the seriousness of individual dangers. Since the chief's travel hazard is the most serious, strict measures ought to be attempted to address this hazard.

The Metaphysics of John Stuart Mill in Relation to Philippine Government Essay Example

The Metaphysics of John Stuart Mill in Relation to Philippine Government Essay II. Table of Contents Chapter 1 Acknowledgement 3 Abstract 4 Chapter 2 Introduction 5-6 Theoretical Framework 7 Statement of the Problem 8 Thesis Statement Review of Related Literature 9-19 Chapter 3 Methodology 22-34 Presentation and analysis of Problems Q#1: What is the problem of the Self according to Nishida Kitaro? Q#2: What is David Hume’s concept of the Self? Q#3: What is the implication of their Metaphysical philosophies of the self to the centripetal morality of the Filipinos? Chapter 4 Summary 35-37 Conclusion 37-41 References 42-43 Chapter 1 Acknowledgement This is a discourse that is made for metaphysical study that brought enlightenment with the two different paradigms that explicate the essential attribution to the implication of the self to the Filipino. I would like to acknowledge the help of some people who made this research possible Dr. Segundo Sim for his direction, assistance, and guidance particularly in his recommendations and suggestions have been invaluable for the research. I also wish to thank Sir Garnace, who has taught me techniques of writing. Special thanks should be given to my classmates and colleagues who helped me in many ways. Finally, words alone cannot express the thanks I owe to my family for their encouragement and assistance. We will write a custom essay sample on The Metaphysics of John Stuart Mill in Relation to Philippine Government specifically for you for only $16.38 $13.9/page Order now We will write a custom essay sample on The Metaphysics of John Stuart Mill in Relation to Philippine Government specifically for you FOR ONLY $16.38 $13.9/page Hire Writer We will write a custom essay sample on The Metaphysics of John Stuart Mill in Relation to Philippine Government specifically for you FOR ONLY $16.38 $13.9/page Hire Writer Abstract Although philosophical inquiries regarding the notion of the self bombarded through different elucidation of philosophers still encompasses the internal aspect of within as a metaphysical commitment which regard to the notion of the East and West paradigm. This paper aims to elucidate in comparative way the essential contribution of the philosophies of two different paradigms with the essential thought of metaphysical assertion. It entails the significance towards metaphysical endowment as a very profound distinction and similarities thru a bi polar elucidation regarding the concept of David Hume’s commencement of the self as no self at all, that everything underlies within the notion of impression, and that the self is no self at all. In Nishida Kitaro’s commencement he explicitly determined the stance of the self in the pure experience towards a nihilistic point of view which he determined that a self is a Basho or place, as an empty self. Towards the two philosophies of the self as a metaphysical genealogy intertwine the metaphysical through ethical relation of the centripetal morality of the actuality and the potentiality of the being ness of the Filipinos. Chapter 2 Introduction This paper aims to expose in a comparative way the ideas of Scottish philosopher David Hume and Japanese philosopher Nishida Kitaro both studies talks about the metaphysical understanding a propos notion of the Self and the repercussion to the centripetal morality of the Filipinos. A comparative way of explicating not leading to a chauvinistic elucidation but an affirmative thought between the two. Both thoughts consider the metaphysical attribution of the Self in a necessary relation determining the pursuit of the self or a person and the extraordinary conception of causation of beings. The unravel spirit of formulating thoughts regarding the diversity of the concept is a view of exhilarating the close door in a new light of horizon. The ideas of two different paradigms, the East and West have in a way the same conception that will elucidate their affinity and even the diversity will be serve somehow as an enlightenment, a determinant factor of a fascinating point of view of life in the meadow of philosophizing in a prolific manner. This will somehow shows a connection that will outpour the transcendental understanding of the self of an individual and the intertwining part towards morality. Thou, it implied denotes the bond within the necessary connection of the two paradigm will surely enlighten the reader in the spirit signification of a merely self of a person into a selfhood act to forsake what is the reality of the inter connection that purports the two representation and the metaphysical connection of the self and the pure experience as a notion that is necessarily for the convenience essentiality of this paper. The relationship of the self to metaphysics is the being of man that constitutes the whole embedded part of the ontological and transcendental aspect of one’s own essential attribute in the world. Man is a Self determining being, the place of the self to reality serve as a teleological concept, thou not genuine still emerge the possibility of the impossibility that takes place in the being ness capable of living. The teleological character of the unity we ascribe to the self is further illustrated by the puzzles suggested by the â€Å"alternate and multiple† personalities a connection of the past life to a new life as being the expression of aims and interests which were at least implicitly and as tendencies already present though concealed in the old connotation that will lead to uplift the individual self. The self implies and has no existence apart from a not self and it is only the contrast with the not self that’s aware of it self as a self. The feeling of self is certainly not an inseparable concomitant of all our experience. Self consciousnesses are source of weakness and moral failure. While we are steadily engaged in the progressive execution of a purpose we lose ourselves in the work, it is only upon a check that we become self conscious. Self consciousness in the bad sense always arises from a sense of an incongruity between the self and some contrasted object or environment. This paper will elucidate the two philosophies of the great philosophers which regard to self Theoretical Framework The researcher uses a theoretical framework to explain the concept of Nishida Kitaro and David Hume’s notion of the Self and its relation to the Centripetal Morality of Filipinos. The researcher will elucidate the two paradigm enable to have a grasp in the two different philosophies of the East and West and how they are connected to the centripetal morality of Filipinos. And through discussing what are the two diverse fields of a metaphysical philosophy the researcher will explicate the essential correlation towards the moral aspect in effect to the morality of Filipinos. Statement of the problem 1. What is the problem of the Self according to Nishida Kitaro? 2. What is David Hume’s concept of the Self? 3. What is the implication of their Metaphysical philosophies of the Self to the centripetal morality of the Filipinos? Thesis Statement The Metaphysical philosophy of Hume and Nishida is a manifestation of a life, a life that embedded a direct way of viewing the external exemplification to substantiate the discourse between the two, through the ordinary. An internal co relation to the external out view of the self towards the life of the Filipinos will surely afflict the individual of a person towards the being ness as an uninfringeable essential factor of one’s own self. There is no definite line of demarcation between self and not-self the self on its side consisting of me and the not self is social, the self on its side consisting of me and the not-self of other men. The self is essentially a thing of development and as such has its being in the time process. The nature of the experience is the concept of the self is based. The self is never identical with anything that could be found completely existing at any one moment in the mental life. Self is essentially an ideal and an ideal which is apprehended as contrasted with present actuality. They ought and the must also know nothing of the feeling of self. Review of Related Literature Kant’s concept of the self Kant’s concept of the self is a response to Hume in part. Kant wished to justify a conviction in physics as a body of universal truth. The other being to insulate religion, especially a belief in immortality and free will (Brooks 2004). In the Inaugural Dissertation of 1770, Kant corrected earlier problems of a non-material soul having localization in space. Kant used inner sense to defend the heterogeneity of body and soul: â€Å"bodies are objects of outer sense; souls are objects of inner sense† (Carpenter 2004). In Kant’s thought there are two components of the self: 1. inner-self 2. Outer-self (Brooks 2004). There are two kinds of consciousness of self: consciousness of oneself and ones psychological states in inner sense and consciousness of oneself and ones states via performing acts of apperception. Empirical self-consciousness is the term Kant used to describe the inner self. Transcendental apperception or (TA) is used in two manners by Kant for the term. The first being a synthetic faculty and a second as the â€Å"I† as subject. One will note that logically this function would occur in inner sense (Brooks 2004). Kant states that all representational states are in inner sense include all spatially localized outer objects. The origin or our representations regardless if they are the product of a priori or outer objects as modifications of the mind belong to inner sense. Kant presents apperception as a means to consciousness to one’s self. Inner sense is not pure apperception. It is an awareness of what we are experiencing as we are affected by thought (Brooks 2004). Brooks cites three types of synthesis. Kant claimed, there are three types of synthesis required to organize information, namely apprehending in intuition, reproducing in imagination, and recognizing in concepts (A97-A105). Synthesis of apprehension concerns raw perceptual input, synthesis of recognition concerns concepts, and synthesis of reproduction in imagination allows the mind to go from the one to the other. † (Brooks 2004). Unity of experience and consciousness are integral to the concept of the self. Transcendental apperception has function to unite all appearances into one experience. This is a unity based on causal l aws. There is a synthesis according to concepts that subordinates all to transcendental unity. According to Kant the contents of consciousness must have causal connections to be unified (Brooks 2004). Kant argues that in the present progressive one can be aware of oneself by an act of representing (Kant 1789). Representation is not intuitive but a spontaneous act of performing or doing things. Man knows that by doing and fulfilling activities that these impressions cannot be simply sensations resulting from the senses. Representation fulfills three acts. An act of representing can make one conscious of its object, itself and oneself as its subject; the representational base of consciousness of these three items. Becoming conscious of our selves is simply an act of representation and nothing more (Brooks 2004). Kant postulates that there is a plurality of representations that gives rise to our view of self as a â€Å"single common subject†. This concept requires a constant undivided self. This concept is a continuation of global unity that spans many representations, one does not have to be conscious of the global object but of oneself as subject of all representations (Kant 1787). Kant’s self has a unity of self reference, â€Å"When we are conscious of ourselves as subject, we are conscious of urselves as the â€Å"single common subject† [CPR, A350] of a number of representations. † (Kant 1787). Here Kant confirms that the impressions we perceive have one single common aim and that is the self as subject of these experiences. Kant postulates both senses as empirical but with the object of inner self being the soul. Transcendental apperception is a priori. Kant ma intains the use of intuitive faculties of intuition and synthesis in inner self where innate material unites the spatially located objects from the outer self. Here, this permits a downward deductive operation to act from Kant’s theology while preserving an inductive operation from the sense world of our experience. The Essential Self through the Essence and Existence With the concept of rationality, we found ourselves moving from questions about pure reality and back to questions about ourselves and our own activities. In deed with the concept of subjective truth, we found a renewed emphasis on personal questions, questions about self rather than questions about the world. What is the self? What is to be a person? What do you know when you ‘know your self? What is someone telling you to be when he or she tells you ‘just to be yourself†? Real self, a self that does not vary from context. Philosophers have called the real self the essential self that is the set of characteristics that defines a particular person. The experience of our real, or essential, self is familiar to us in a great many circumstances. Self as Consciousness What am I? A thing which thinks. What is a thing which thinks? It is a thing which doubts, understands, affirms, denies, wills, refuses, which also imagines and feels. The theory that the essential self of self identity is the mind or self consciousness can be traced back to ancient times, but its best known defender is the philosopher Descartes, who presented a simple but elegant argument that the individual self is the first thing that each of us can know for certain and that this self, which is indubitable is nothings else but the thinking self, the self that is aware of itself. Kierkegaard: The Passionate Self It is impossible to exist without passion, unless we understand the world exist in the loose sense of a so called existence. Eternity is the winged horse, infinitely fast and time is a worn out nag; the existing individual is the driver, that is to say he is such a driver when his mode of existence is not an existence loosely so called; for then he is no driver but a drunken peasant who lies asleep in the wagon and lets the horses take care of themselves. To be sure he also drives and is a driver; and so there are perhaps many who also exist. The Self as an Open Question If self identity is defined by our answer to the question who am i? One possible answer is nothing yet, nothing definite. If one sees the self not as an inner soul which is in us from birth, but rather as a product of our actions and thought, then self identity is something to be earned, not an already existing fact to be discovered. The existentialist Jean Paul Sartre (1905-1980) would say that all of those theories which take the self to be found in consciousness are misconceived, the self is not simply thinking, not is it memory of past. The self lies always in the future; it is what we aim toward as we try to make ourselves into something. But this means that as long as we are alive there is no self at least, no fixes and finished self. The self is an open question. What this means is that there is no real self other than the self that we make for ourselves. Kierkegaard’s language all choices are subjective truths, true for the person who makes them but not necessarily true for anyone else. The self is what each of us chooses for ourselves, our protection into our future, our intentions to become a particular kind of person. But as we never wholly achieve this for even when our ambitions are fulfilled we can always change our mind, formulate new ambitions, and so on the self never really exists in full. It is always at best. Alternative Conceptions of Self as Consciousness Plato has defined self in terms of rational thought as opposed to mere thinking, which can be rational or irrational. The Self in Contextualized Action (Shaun Gallagher and Anthony J. Marcel) We identify two forms of self-consciousness, ecological self-awareness and embedded reflection, that (1) function within the kinds of contextualized activity we have indicated, and (2) can be the basis for a theoretical account of the self. Both forms of consciousness are closely tied to action and promise to provide a less abstract basis for developing a theoretical approach to the self. To get clear about philosophical problems, it is useful to become conscious of the apparently unimportant details of the particular situation in which we are inclined to make a certain metaphysical assertion. (Wittgenstein) The self that we are does not possess itself; one could say that it happens' (Gadamer) Overt action is indivisible . . . . It is the whole i ndividual who acts in the real environment (Neisser) Surprising and seemingly counter-intuitive results are not uncommon when philosophers, psychologists, and neuroscientists, employing a variety of first- and third-person approaches, search for an adequate model of the self. At least one philosopher equates the self with a momentary existence so that we are said to live through a large number of consecutive momentary selves (Strawson 1997). Other philosophers, introspectively exploring the stream of consciousness, fail to find anything at all that resembles a self (Hume 1739). When faced with a range of questions about self (questions pertaining to identity, experience of self, nature of self, and so forth) most theorists approach the topic in a manner that is abstract or detached from behavior and/or action normally embedded in contextualized situations. We also want to suggest that most of the controversies, problems, and paradoxes concerning the notion of self are the result of searching for the self within these abstract perspectives. We suggest a different starting point and strategy for developing models of a self which is more contextualized within the realm of action. First, we want to be clear that although this paper is centrally concerned with the nature of the self,   there is a necessarily related issue that we address, namely, the question of access to the self, and whether there can be certain forms of self-consciousness that are not abstractions from contextualized ituations. The promise of a sound basis for the development of a theoretical conception of a contextualized self is only good if in fact there are reliable forms of contextualized self-consciousness since the primary method for getting a grasp on the self is through first-person self-experience. Beyond this, however, the question of access is essentially l inked with the question of the nature of the self. Access (self-consciousness) is constitutive of self. Second, we wish to be clear that in sketching an approach to a conception of a self in contextualized action, we do not assume that there is only one kind of self or that an explanation of the contextualized self will be an explanation of every sense of self. Other approaches, such as the Meadian analysis of a socially constituted self, or the notion of an autobiographical self, can reveal important and valid conceptions of self. The Ethical Self What we want to call embedded reflection is not the same as the hyper reflective or introspective consciousness we identified in previous sections as a form of abstract, de contextualized behavior. We may state the difference in this way. Embedded reflection is a first-person reflective consciousness that is embedded in a pragmatically or socially contextualized situation. It involves the type of activity that I engage in when someone asks me what I am doing or what I plan to do. In such reflection I do not take consciousness or the self as a direct or introspective object of my reflection; I do not suddenly take on the role of a phenomenologist or theorist for the sake of answering the question. Rather I start to think matters through in terms of possible actions. I treat myself (I discover myself) as an agent. In such situations, my attention is directed not in a reflective inspection of consciousness as consciousness, but toward my own activities in the world where my intentions are already directed. Often my aim in such reflection is not to represent my self to myself, as if it were a piece of furniture in my mind, but to continue certain actions or to explain myself in terms of my action. What is the Self? The Numerical Self (Claro R. Ceniza) Two dimensions of identity of things; their generic and specific identities, on the one hand, and their numerical identities on the other. The generic and specific identities of object refer to their identities as classes, the generic identity having references to the larger class to which an entity belongs, and the specific identity referring to the lowest class to which the individuals belongs and this for our purposes could be the individuals itself. Generics identities may be arrange in a hierarchy of higher and higher classes, the highest class to which an individual belongs being called its SUMMUM GENUS that is in highest class. We may speak of identity in the sense of numerical identity. The numerical identity refers to the identity of individuals with itself. Numerical identity refers to the identity of an individual neither in terms of the classes to which it could belong nor to its properties, but to its history’s individual. For things, spatio- temporal continuities the general criterion although there are exception to this. For humans, memory is perhaps the ultimate criterion, although for ordinary cases. Spatio-temporal continuity is often regarded as adequate. Numerically one and the same. Another example is dotted lines obviously. These are not spatio-temporally continuous, but dotted lines may often be numerically distinguished from each other. With human the continuity of memory is more important than spatio-temporal continuity. When a person writes his bio-data, he more often than not to refer to his numerical identity and recounts his personal history and achievements as an individual. The greater importance of a continuous memory train as the more significant criterion for the numerical identity o persons is shown by the fact that, whether ones believes in it or not, the concept of reincarnation would be impossible, if not for the fact that the possible continuity of memory could be taken as more basic for The numerical identification of an individual, than spatio-temporal continuity, since clearly there is no spatio-temporal continuity between death of a previous embodiment and the birth of the next, spatio –temporal continuity is often considered adequate for the numerical identification of persons. We may regard the numerical identity of a person as his objective self. It is one’ self as seen by others, and as one sees himself objectively as part of a community of persons. What is the Self? The Generic Self The generic self of a person is the class or classes to which the person belongs, according to the way the custom has established these classes relative to him. Thus, a person may be classified as a father, a citizen, a teacher, husband, adult, etc. These classifications and the way he behaves accordingly are important to a person’s self-identity and self-identification and they usually determine his normal behavior, and what others expect. Confucius recognized the importance of role-playing in the society. He said that we all play roles in society- perhaps many roles for each one of us. A harmonious society is one where everyone plays his role at it should be played, according to the name given to that role. A person’s actions should be in accordance with the role or roles that he plays. A person is his roles, He may add to it the unique way he plays it well. Chapter 3 Methodology The researcher will use the comparative way of explicating the metaphysical philosophies of Nishida vis-a-vis Hume and the interrelation of the two philosophers to the centripetal morality of the Filipinos. All the materials are gathered from different libraries and internet research. A documentary abstraction guide will be used by the researcher as an instrument in gathering data. The researcher is able to come up to this topic because the essential part of being ness lies within the self, starts within the self before outpouring with the whole, a part that embedded the necessary significant towards metaphysical aspect to the paradigm of ethics. This study only discusses the definition, exposition of the comparative field of the East and West paradigm. For the philosophical metaphysics of Nishida and for Hume, the main idea regarding the two philosophers purports the essential connection imply with the centripetal morality of Filipinos. Analysis of Data The first level of discussion will discuss the metaphysical philosophy of Nishida and Hume. The second level of discussion will discuss the comparison and contrast, difference and similarities, of the Philosophers metaphysical thought and the relationship to the centripetal morality of Filipinos. Chapter 1 introduces the study. Chapter 2 discusses the different concepts philosopher regarding the self. Chapter 3 presents some concepts of the self and Nishida’s as well as Hume’s in relation to centripetal morality of Filipinos. Presentation and Analysis of Problems 1. What is the problem of the Self according to Nishida Kitaro? Nishida practiced Zen meditation in his early years and most of his work can be seen as an attempt to explore this experience. One of the fundamental questions that is considered between subject and object. His solution to the polarities of mind body, self world, me-other is to posit an original ground of existence that goes beyond such distinctions. In his first work, Zen No Kenkyo he writes variously on his topic: When one experiences directly one’s conscious state there is as yet neither subject nor object, and knowledge and its object are completely united, this is the purest form of experience. Why is love the union of subject and object? To love something is to cast away the self unite with that other. As emphasized in basic Buddhist thought, the self and the universe share the same foundation, or rather, they are the same thing. Nishida proposed a new thesis: that of ultimate reality as mu no basho, the place of absolute nothingness. Nothingness here corresponds closely to Nagarjuna’s concept shunyata or emptiness. This nothingness is not an absence of God or the self but an absence of quality, division or concept of all of the things which we need in order to define the separate existence of the ego self. By not being anything in particular, we are everything. Nishida eliminates the psychological terminology that had characterized his earlier work. Nishida’s Basho is a radically new concept. By imagining the self as Basho or place rather than as a point, consciousness or presence we move away from all ideas of individuality. Nishida sees in the extinguishing of the ego-self in the Basho the birth of the self as Basho. The basho has the power to unify the contradictions which underlie all existence, to effect the continuity of the discontinuity. In terms of Western logic, the basho violates the principles of contradictions and identity. Nishida claimed that the contradictions at the heart of everything were what caused the constant change and motion we observe in the universe. Only in the mu no basho are these dynamic oppositions reconciled. As a Buddhist, the ultimate good for Nishida is the realization of the true self, the Buddha nature. As a Zen Buddhist, Nishida argues that this realization should take place in he active world. His concept of acting intuition illustrates this the physical world of actions is expressive of the inner creativity of the basho. Only by living fully as historical individuals will the power of the self as Basho be made manifest. Nishida reminds us that â€Å"To study oneself is to forget oneself. To forget oneself is to realize oneself as all things. † For much of Japanese philosophy, in order to know our true self we must let go of the subject-object dichotomy with which we have been taken conditioned. We must let go of the voice of intellect in our pursuit and let our intuition open us up and allow awakening. In this awakening, not only do we awaken to our self, but we awaken to all reality. Before we look more closely at some Japanese Buddhist teachings, let us review some of ideas from the Neo-Confucian school. What can be constructed as the extreme positions with regard to the nature of the self? Self is an object or some thing Self is nothing Nishida Kitaro attempted to steer a path between these two extremes. For Nishida we cannot truly know the self if we take it to be either the subject or object of our knowing process. That is to say, the self is a place, or basho, that gives rise to knowledge. The self is neither the subject of an experience nor the object of knowing. The self is the experience discussing Nishida, Nishitani described this rapport between experience and self, â€Å"of which it is said not that there is experience because there is a self, but rather that there is a self because there is experience. † This confirms the long standing Buddhist teaching of no self. The actual self is a process. To this process, Nishida assigned a term, koiteki chokkan, acting intuition. Basho literally means â€Å"place† or â€Å"field† and suggests an all embracing environment within which all activity occurs. Because it is all embracing, this place o field is without boundaries and without a center of reference. Imagine an infinite circle without a circumference and without a center. As Yuasa stated: The basho is a fundamental restriction on being’ existence; without it, no beings can exist in the world. Even though basho is without boundaries, boundaries are in practice erected. They are constructed by our empirical self, or ego. Our empirical self, however, is not our true self, but instead the self as subject, a self –referential point of view whereby all else becomes the object for the empirical self. On other words, whereas Basho is a primordial field of oneness, discrimination now results from the construction of boundaries. The discriminating self, as subject, is not the true self. The genuine self, for Nishida and in line with Buddhist teachings, is thus a â€Å"self that is not a self. † This is why Nishida claimed that the self â€Å"lives by dying. † This is also why Nishida emphasized the faculty of intuition, not in a passive but in an active sense. It is through this active intuition that self realizes itself. Discursive, analytical knowledge is sufficient. For instance, consider the example of viewing a mountain. From one perspective the â€Å"I† is imbedded in a world of subject-object and mountain is the object of my knowledge. From another perspective, I realize the essential unity of all things. In this case, there is no subject-object duality, and the mountain is no longer separate from me. This native intuition maintains both perspectives at the same time. When this secret is mastered, living is dying and vice versa. Apparent contradictions are resolved. For Nishida, the self constitutes a unity of contradictions. Living is dying and dying is living. The opposition we normally pose between life and death is embraced in the Basho of self. We die and live at each single moment. This is the singular Buddhist truth of no substantiality; it reflects the paradox of our existence. When seem from our ordinary perspective, this paradox of life and death gives way to anxiety. When viewed from the perspective of the Basho of self, the paradox is embraced: My very existence is, therefore, an absolute contradiction, and it is this very realization that enables me to become truly self conscious. My individuality is my mortality, and my true nothingness is my immortality. I am a contradictory self, and my awareness of this is the ground of my religious awareness. Reality as Pure Experience, Nishida’s view is reminiscent of Zen Buddhism; he promotes Zen teachings using philosophical categories. Now Zen points directly to reality – what exists in its immediacy? Nishida viewed reality in much the same way; he directly pointed to pure experience as ultimate reality. Reality is that which underlies all our so called â€Å"experience. † We conventionally live in our ideas or images of the real, rather than in the real. Reality is the pure experience, which is the basis for conceptualization once conceptualization through reflection occurs, the experience becomes indirect. Reality remains the same unaffected by reflection. Reflection however gives birth to apparent modes of reality that are not in themselves truly real. When Nishida declares that reality is â€Å"pure experience† this means that reality within the present moment. Reality as Absolute Nothingness, all this is further sustained by his teaching concerning the primacy of â€Å"nothingness† over being. Absolute nothingness† is another phrase he ascribes to this pure experience. It is crucial to be aware that this â€Å"nothingness† is not the same as nihilism. Rather absolute nothingness transcends the opposition between being and nonbeing by embracing them. The term transcend can be misleading; it can give the impression of something beyond the realm of experience. The term immanent is also to be avoided becaus e it may lead to the impression of being immersed in our world if experience. Each of these terms implies the other. They each set up a dichotomy between being and nonbeing. Therefore for Nishida the preferred designation is absolute nothingness. Intellectual Intuition, a basic claim throughout Nishida is that we are able to directly experience this reality pure experience and absolute nothingness. The aim of his epistemology is to address more fully how this is possible. Nishida stressed an â€Å"intellectual intuition† that is able to acknowledge this reality. It is more of an immediate grasp of reality that is utterly transformative so much so that according to Nishida the experience is essentially religious. Our conventional or ordinary perception of thins is that we mistake what we conceive to be real with what is real. Yet what we conceive as being real is inspired by the force of our intellect and this drives us farther from the reality. Robert Carter’s metaphor of perching and flight is very appropriate: For Nishida to be aware of pure experience is not to deny conception and the various systematizations resulting from thinking but to ground them all in the original undifferentiated flow of pure flight. They are all perching and the only real error we make is to focus so fully on the perching the stable, fixed, resting places that we forget altogether how to fly. This ultimate reality points to the essential unity of all being. The awareness of this for Nishida religious consciousness. Nishida considered religion to be the fullest experiential integration of both world and self. This meant that God was equivalent to Nishida’s Absolute Nothingness. At the same time, God is also Absolute Being. Yet for Nishida, ultimate reality is not God, if by God we mean a separate self-subsistent reality. Neither is God an idea. God is this pure experience with out abstraction: And just as color appears to the eye as color and sound to the ear as sound so too God appears to the religious self as an event of one’s own soul. It is not a matter of God being conceivable or not conceivable in merely intellectual terms. What can be conceived or not conceived is not God. Nishida’s concept of the Self and Othe is that We can shift the focus from the action of the individual historical body to the interaction between distinct individuals, once again with the world as the mediating space of mutual formation. The relation between â€Å"I and Thou† was the first part that Nishida considered, although he continued to intertwine that relation with an internal relation in self-awareness. Where his previous analysis of individual self-awareness described it as a self-reflection of the universal of self-awareness, his description now incorporated the dimension of recognition. Each is a relative other to the self. . This other, recalling Nishidas notion of absolute, does not exclude the self; rather it constitutes self-identity as continually negating what it has been. Recognizing the absolute other within constitutes not simply a reflexive self-awareness but a self-awakening, a realizing of the â€Å"true self. † (Nishidas term jikaku translates as self-awakening, a Buddhist reading he undoubtedly intends, as well as self-awareness. ) Nishida allows for the Buddhist view that there is actually no self to awaken by referring to the self-awakening of absolute nothingness; its awaken ing is the awakening of the â€Å"true self. Absolute nothingness in action, as it were, entails a negation (of a substantial, self-same self) and an affirmation (of the true self). Nishida contends that toward the end of his life, perhaps thinking of the significance of death for understanding individuality, perhaps re-considering the theme of self-awakening as a kind of death and re-birth, Nishida delved deeper into the relation between the individual finite human self and the absolute or God. Experientially it comes to therefore in death. We will consider the meaning of death first, then the nature of God or the absolute in relation to the finite self. The theme of personal death is absent in Nishidas early work on pure experience and self-awareness, and mentioned only abstractly in essays on the historical world and the self, for example: â€Å"In absolute dialectics, mediation as absolute negation is mediation as absolute death, living by dying absolutely† Insofar as this is the finitude of the individual self, it also implies a logic of individuation where the role of other relative selves is dimished. If death is an ever-present opening, the other side of that opening so to speak is the absolute. To die is to stand vis-a-vis the absolute. If nothingness as opposed to being is implied, it is in the verbal sense of self-negating. The absolute arises through its own self-negation and inclusion of the relative self. God cannot be not wholly transcendent to or exclusive of the self or the world. To express the relation between a God and the relative finite self, Nishida introduces a new term, â€Å"inverse correspondence† or, we might say, contrary respondence (gyaku-taio). The more one faces ones death, the negation of ones life as an individual, the more acutely one is self-aware as an individual. The closer the finite self approaches God the stronger the difference between them becomes. This peculiar kind of relation implies that God and the relative self are inseparable but never dissolve into one another. If their distinction entails an undifferentiated source of their difference, an absolute nothingness, then the more that source is emphasized the stronger the distinction holds. 2. What is David Hume’s concept of the Self? The realization that the self can not be traced back to an impression is puzzling for Hume because on the one hand we have this feeling of our self but we also realize that we are to a certain extent always changing. Hume’s conclusion is that we are merely a bundle of impressions and that the self as something other than these impressions does not refer to anything. Hume believed that the entire contents of the mind were drawn from experience alone. The stimulus could be external or internal. In this nexus, Hume describes what he calls impressions in contrast to ideas. Impressions are vivid perceptions and were strong and lively. â€Å"I comprehend all our sensations, passions, and emotions as they make their first appearance in the soul. Ideas were images in thinking and reason. † (Flew 1962 p. 176). For Hume there is no mind or self. The perceptions that one has are only active when one is conscious. â€Å"When my perceptions are removed for any time, as by sound sleep, so long am I insensible of myself, and may truly be said not to exist. † (Flew 1962, p. 259). Hume appears to be reducing personality and cognition to a machine that may be turned on and off. Death brings with it the annihilation of the perceptions one has. Hume argues passions as the determinants of behavior. Hume also appears as a behaviorist believing that humans learn in the same manner as lower animals; that is through reward and punishment (Hergenhahn 2005). Skepticism is the guiding principle in what is no doubt non-recognition of meta-physics in this subject. Hume in the appendix to A Treatise on Human Nature addresses his conclusions (Hume 1789). In short there are two principles, which I cannot render consistent; nor is it in my power to renounce either of them, via, that all our distinct perceptions is distinct existences, and that the mind never perceives any real connection among distinct existences. Hume’s method of inquiry begins with his assumption that experience in the form of impressions cannot give rise to the constancy of a self in which would be constant to give reference to all future experiences. The idea of self is not one any one impression. It is several ideas and impressions in itself. There is no constant impression that endures for one’s whole life. Different sensations as pleasure and pain, or heat and cold are in a constant continuum that is invariable and not constant. â€Å"It cannot therefore be from any of these impressions, or from any other, that the idea of self is derived; and consequently there is no such idea (Hume 1789). It appears the closest thing that Hume could discuss as the self is similar to watching a film or a play of one’s life. These perceptions themselves are separate from one another and there is no unifying component as a self to organize such for long-term reference. Hume further deliberates over a position of identity of an invariable and uninterrupted existence. Hume confirms there is no primordial substance as to where all secondary existences of individual existence exist. Everything in our conscious state is derived from impressions. Objects in the outer world exist as distinct species that are separable from the secondary qualities in conscious thought. To negate any demonstration of substance Hume posits an analogy that if life was reduced to below that of an oyster, does this entity have any one perception as thirst or hunger? The only thing that would exist is the perception. Adding a higher complex of perception would not yield any notion of substance that could yield an independent and constant self. (Hume 1789). Hume’s model of the mind simply records data when such is manifestly conscious. The model abstracts and isolates objects and secondary qualities without any metaphysics. Unity of experience is one area, which Hume found elusive in his model and with such denied any configuration of self-reference only perceptions in the conscious (Hume 1789). He denies that we even have a self; all learning comes from sensory impressions. There does not seem to be a separate impression of the self that we experience, there is no reason to believe that we a self, thus it denotes a notion that there is no self at all. The idea of the self pass for clear and intelligible, one impressions that gives rise to every real idea but self or person is not any one impression. Self is supposed to exist after a reference, no impression constant and invariable. â€Å"I â€Å"can never catch myself at any time without a perception and never can observe anything but the perception. When my perception is removed for any time, as by sound sleep; so long an insensible of myself and may truly be said not to exist. † Distinct† idea of an object, that remains invariable and uninterested through a supposed variation of time; and this idea we call that of identity or sameness. â€Å"Distinct idea of several different objects existing in succession and connected together by a close relation and this to an accurate view affords as perfect a nation of diversity, as if there was no manner of relation among the objets†The nation of a self one soul is very likely s fiction â€Å"I am merely a bundle of perceptions. There is a consciousness of a continuing succession of experiences, but not of a continuing experiences; compatible view with the physicalist view of personhood. 3. What is the implication of their Metaphysical philosophies of the Self to the centripetal morality of the Filipinos? The Filipino Centripetal Morality denotes the elf as the basis of moral judgments and does the self as a standard. Filipino thought or diwang Filipino is generally an ethical or moralistic, predominantly socio-ethical, concrete and practical hence centripetal. Centripetal means â€Å"tending towards the center†. It refers then to people’s use of the SELF as the center and the basic commencement of the judgments. The Filipino moral judgment is understood as the people’s way of disclosing and explicating the golden precept the golden rule or mean which is base on living through moderate way. In Chinese term, this referred to â€Å"principle of measuring square†. Whatever measures you make is what you will be measured in return. Moreover, the implication is the centrality of the starting point which is the self always. The principle of non-moral judgment revolves around the self who is characterized by self-reflection and analysis. Eventually, this self-examination is an examination of the heart. Ultimately, Filipino centripetal morality considers the self as the standard by which one’s relationship with others ought to be regulated and ordered. â€Å"We† should do to others only that which is good to them and to us; â€Å"we† should not do anything detrimental to others and to ourselves. It demands a reciprocal between man and his fellowmen. That is men should not only mutually share the good but also mutually rid themselves of evil. Hence, one should know then so that you she or he knows other men. Because to know the good is to do the good. As what a used passage is that â€Å"Do unto others what you want others do unto you†. The transcendental self of a person, is the person identifies himself completely or well-nigh completely. The integrated summation of his ultimate values, the identity given is not generic identity wit the roles that he plays in his life ( it is even possible that he does not like the role or roles that he plays and therefore could not personally identify with them), nor with his numerical identity; for a person who knows who he is numerically, could still ask the question, who am I really? One’s transcendental is that which gives meaning and purpose to life the transcendental identity of a person is perhaps the more philosophically important the identity called transcendental because the answer usually lies beyond one’s self. The transcendental identity of a person therefore is generally other centered it is centered on what one regards as ultimate values the effect of that search for one’s Arche it is the being or concept that would integrate one’s life enables one to precede through life with at most certainty about his true Telos Since one transcendent identity is determinant of ultimate values. One’s ultimate concern is what gives meaning and direction to one’s life. One’s ultimate concern is what once identifies with completely. This is what one subjectively is without an ultimate concern one’s life is directionless and meaningless. Chapter 4 Summary Hume’s view on the Self and Nishida’s view on the Self The Affinity and Diversity HUME NISHIDA 1. These perceptions and impressions are identified by their self referential nature and that some perception of self seems to persist through time. This focal point of perception that continues through time and perceives its self in some fashion we choose to call me or I. . As a Buddhist, the ultimate good for Nishida is the realization of the true self, the Buddha nature. Nishida considered, although he continued to intertwine that relation with an internal relation in self-awareness. 2. This is known as Humes bundle theory of the self. Hume says, the mind has never anything present to it b ut the perceptions, and cannot possibly reach any experience of their connection with objects. The supposition of such connection is, therefore, without any foundation in reasoning. 2. Where his previous analysis of individual self-awareness described it as a self-reflection of the universal of self-awareness, his description now incorporated the dimension of recognition. Each is a relative other to the self. . 3. Hume means that we have no way of empirically establishing the independent existence of an external world, or what most of us call reality. The only world we can ever know is one of perceptions, ideas and experiences. 3. Nishidas notion of absolute, does not exclude the self; rather it constitutes self-identity as continually negating what it has been. Recognizing the absolute other within constitutes not simply a reflexive self-awareness but a self-awakening, a realizing of the â€Å"true self. † 4. Nevertheless, there are some that we are bound to accept in the everyday course of affairs. While they are ultimately approvable one needs these assumptions in order to function. a. such as the existence of the external world, b. the existence of other minds, c. The other minds have similar experiences as do you. d. the existence of the self, e. And the possible existence of some general intelligence pervading the universe. 5. Meaningful ideas are those that can be traced back to sense experience (impressions); beliefs that cannot be reduced to sense experience are not ideas at all, but meaningless utterances. Ideas are vague impressions of these impressions. No facts can be connected, proved, or explained by a priori reasoning. Space and time are the way in which impressions occur to us. Existence is not a separate idea. There is a distinction between matters of fact and relations of ideas. There is no power or necessity binding a cause to an effect. The mind is a bundle of impressions it is not a thing unto itself. . Nishida allows for the Buddhist view that there is actually no self to awaken by referring to the self-awakening of absolute nothingness; its awakening is the awakening of the â€Å"true self. † 5. Absolute nothingness in action, as it were, entails a negation (of a substantial, self-same self) and an affirmation (of the true self). â€Å"In absolute dialectics, mediation as absolute negation is mediation as absolute death, living by dying absolutely† Insofar as this is the finitude of the individual self, it also implies a logic of individuation where the role of other relative selves is dimished. If death is an ever-present opening, the other side of that opening so to speak is the absolute. To die is to stand vis-a-vis the absolute To express the relation between a God and the relative finite self, Nishida introduces a new term, â€Å"inverse correspondence† or, we might say, contrary respondence (gyaku-taio). The more one faces ones death, the negation of ones life as an individual, the more acutely one is self-aware as an individual. The closer the finite self approaches God the stronger the difference between them becomes. This peculiar kind of relation implies that God and the relative self are inseparable but never dissolve into one another. If their distinction entails an undifferentiated source of their difference, an absolute nothingness, then the more that source is emphasized the stronger the distinction holds 6. For Hume it is imagination, not reason or experiences that accounts for the persistent belief in the independent existence of an external world. Imagination ultimately overrides reason, and we cannot help believing in an independent, ordered, external world 6. The finite selves meets the asolute Nishida delved deeper into the relation between the individual finite human self and the absolute or God. Experientially it comes to therefore in death. We will consider the meaning of death first, then the nature of God or the absolute in relation to the finite self Conclusion The importance of the Self underlies the notion of essential attribution of being a ratio animalis towards the homo faber or towards the travel we seek to fonder through the capability of transcending our own selves into something, reaching the possibility of the impossibility as a creature of the being ness of God. The essential assertion of the two great thinkers enlighten the dark part of implicit notion regarding the individualistic one but develop the full potentiality that as a being we are capable of being different a unique creation. In David’s Hume Concept of the Self he denies that we even have a self; all learning comes from sensory impressions. These empirical notion that embedded a metaphysical configuration that there does not seem to be a separate impression of the self that we experience, there is no reason to believe that we a self, thus it denotes a notion that there is no self at all. The idea of the self pass for clear and intelligible, one impressions that gives rise to every real idea but self or person is not any one impression. Self is supposed to exist after a reference, no impression constant and invariable. â€Å"I â€Å"can never catch myself at any time without a perception and never can observe anything but the perception. When my perception is removed for any time, as by sound sleep; so long an insensible of myself and may truly be said not to exist. † Distinct† idea of an object, that remains invariable and uninterested through a supposed variation of time; and this idea we call that of identity or sameness. Distinct idea of several different objects existing in succession and connected together by a close relation and this to an accurate view affords as perfect a nation of diversity, as if there was no manner of relation among the objets†The nation of a self one soul is very likely s fiction â€Å"I am merely a bundle of percepti ons. There is a consciousness of a continuing succession of experiences, but not of a continuing experiences; compatible view with the physicalist view of personhood. In Nishida’s notion self is an object or some thing and self is nothing. The self is neither the subject of an experience nor the object of knowing. The self is the experience discussing Nishida, Nishitani described this rapport between experience and self, â€Å"of which it is said not that there is experience because there is a self, but rather that there is a self because there is experience. † This confirms the long standing Buddhist teaching of no self. The actual self is a process. To this process, Nishida assigned a term, koiteki chokkan, acting intuition. Basho literally means â€Å"place† or â€Å"field† and suggests an all embracing environment within which all activity occurs. Because it is all embracing, this place o field is without boundaries and without a center of reference. Imagine an infinite circle without a circumference and without a center. As Yuasa stated: The basho is a fundamental restriction on being’ existence; without it, no beings can exist in the world. Even though basho is without boundaries, boundaries are in practice erected. They are constructed by our empirical self, or ego. Our empirical self, however, is not our true self, but instead the self as subject, a self –referential point of view whereby all else becomes the object for the empirical self. On other words, whereas Basho is a primordial field of oneness, discrimination now results from the construction of boundaries. The discriminating self, as subject, is not the true self. The genuine self, for Nishida and in line with Buddhist teachings, is thus a â€Å"self that is not a self. † This is why Nishida claimed that the self â€Å"lives by dying. † This is also why Nishida emphasized the faculty of intuition, not in a passive but in an active sense. It is through this active intuition that self realizes itself. Discursive, analytical knowledge is sufficient. The comparative rapport which elucidates shows the diversity of both paradigm the perception regarding the self as a metaphysical boundaries because of the emptiness commencement of the place or the Basho and the no self which implicit denotes the impression of non-self. The divergence and similar view differs with regard to the concept of Buddhist connotation of dying, because the Western paradigm does not gives emphasis on such but the self as a bundle theory of impression per se. It shows the intertwine that sought to reality of the centripetal morality of Filipinos that we can see in everyday life. The way Filipino acts, thinks and live. But the challenge is that is really self nothing, is there really no self at all or is just a representation implying the fruitful transcendental aspect of living in the mundane, this a grasp that lies in individuality, in each one of us who has the ability to forsake the ambivalent way of living I the mundane part of our own being ness. The matter of our own body in realistic notion of living a spirited body and soul and the spirited soul which governs our body. The cause of everyday experiences is the long journey towards life as a traveling way of the right part in living the true horizon of governing towards God as the unifying substantive and essential creator of ours. In effect to the beyond port is the imaginative sort through reality and ideology which partakes individual preference to live trough eternally as a finite version of god enable for us to live in a natural and essentiality way of living throughout our own existence in an objective and subjective being ness. This serves as deeper commencement in metaphysical studies that everything rooted through metaphysical studies, thou the past is an end but an end without a period it is a comma that describes an everlasting continuation of learning a new field of knowledgeable affiliations, a modern period or even the time we have today, the contemporary age of today dealt with a big travails of accepting or disregard the information of learning by acquisition as an exemplary of the education per se but what really matters is the stability of being a rational individual capable of a moral altruism in thy self and towards the other that is the centrality of knowledge that even the longest period of time can not erase. The rise of the philosophy in metaphysical boundaries is the beginning of a continuous venture in life that is capable of acquiring new fruitful information that may influence our own individual personhood which regards a starting point of the endless point of learning through philosoph izing. We should not break or deconstruct what lies in our past what the history composed of because it helps us, the future sake to a more success venture regarding new discoveries that is why the modernization towards philosophy is a statue of wisdom. Thus, philosophy is a continuous process of learning through a rational state of existence. Remember that changes are not a hindrance for success. References Books Ayer, A. J. (1980). Hume, Oxford University Press Baillie, James (2000). Hume on Morality, Taylor and Francis Books Ltd. Burns, Kevin (2006). The Greatest Thinkers and Sages from Ancient to Modern Times, Arcturus Publishing Limited Ceniza, Claro R. (2001). Thought, Necessity and Existence: Metaphysics and Epistemology for Lay Philosophy, De La Salle University Press, Inc. Gaskin, J. C. A (1993). Dialogues and Natural History of Religion, Oxford University Press Masao, Abe (1990). An Inquiry into the Good, Yale University Press Mc Grea, Ian P. Greatest Thinkers of the Eastern World, Harper Collins Norton, David Fate (1993). The Cambridge Companion to Hume, Cambridge University Press Perry, John (1975). Personal Identity, University of California Press Pojman, Louis (2003). Theory of Knowledge, Wadsworth Thomson Learning Inc. Solomon, Robert C. (1996). Twenty Questions, Harcourt Brace and Co. Taylor, A. E. (1961). Elements of Metaphysics, Banes and Noble Inc. Internet http://www. webpages. uidaho. du/~ivan/phil-103/16. htm:July -28, 2007 http://mywebpage. netscape. com/AAVSO7550/david-hume-the-bundle-theory-of-the-self. html:July 28, 2007 http://legaltheory. tripod. com/humeandkant/: July 28, 2007 http://ccbs. ntu. edu. tw/FULLTEXT/JR-PH IL/james1. htm : July 28, 2007 http://fixedreference. org/2006-Wikipedia-CD-Selection/wp/d/David_Hume. htm :July 28,2007 http://www-rohan. sdsu. edu/faculty/feenberg/nshbkck. htm: August 04, 2007 http://plato. stanford. edu/entries/nishida-kitaro/#2. 1: August 04, 2007 http://pegasus. cc. ucf. edu/~gallaghr/tics2000. html : August 17, 2007 http://pegasus. cc. ucf. edu/~gallaghr/gallArobase00. html : August 17, 2007

Researching Your Revolutionary War Soldier Ancestors

Researching Your Revolutionary War Soldier Ancestors The Revolutionary War lasted for eight long years, beginning with the battle between British troops and local Massachusetts militia at Lexington and Concord, Massachusetts, on 19 April 1775, and ending with the signing of the Treaty of Paris in 1783. If your family tree in America stretches back to this time period, it is likely you can claim descendancy from at least one ancestor who had some type of service related to the Revolutionary War effort. Did my Ancestor Serve in the American Revolution? Boys as young as 16 were allowed to serve, so any male ancestors who were between the ages of 16 and 50 between 1776 and 1783 are potential candidates. Those who didnt serve directly in a military capacity may have helped in other ways - by providing goods, supplies or non-military service to the cause. Women also participated in the American Revolution, some even accompanying their husbands to battle. If you have an ancestor you believe may have served in the American Revolution in a military capacity, then an easy way to start is by checking the following indexes to major Revolutionary War record groups: DAR Genealogical Research System - Compiled by the National Society Daughters of the American Revolution, this free collection of genealogical databases contains data for both men and women who provided service to the patriots cause between 1774 and 1783, including an ancestor database created from verified membership and supplemental applications. Because this index was created from lineages identified and verified by DAR, it does not include every individual who served. The index generally provides birth and death data for each individual, as well as information on spouse, rank, area of service, and the state where the patriot lived or served. For those who did not serve in a military capacity, the type of civil or patriotic service is indicated. Soldiers who received a revolutionary war pension will be noted with the abbreviation PNSR (CPNS if the soldiers children received the pension or WPNS if the soldiers widow received the pension).Index to Revolutionary War Service Records - This four volume set (Waynesboro, TN: National Historical Publishing Co., 1995) by Virgil White includes abstracts of military service records from National Archives group 93, including each soldiers name, unit and rank. A simliar index was created by Ancestry, Inc. in 1999 and is available online to subscribers - U.S. Revolutionary War Rolls, 1775-1783. Even better, you can search and view the actual Revolutionary War Service Records online at Fold3.com. American Genealogical-Biographical Index (AGBI) - This large index, sometimes referred to as the Rider Index after its original creator, Fremont Rider, includes the names of people who have appeared in more than 800 published volumes of family histories and other genealogical works. This includes several volumes of published Revolutionary War Records, such as Historical Register of Virginians in the Revolution, Soldiers, Sailors, 1775-1783 and Muster and Payrolls of the Revolutionary War, 1775-1783 from the collection of the New York Historical Society. Godfrey Memorial Library in Middletown, Connecticut, pubishes this index and will answer AGBI search requests for a small fee. The AGBI is also available as an online database at subscription site, Ancestry.com.Pierces Register - Originally produced as a government document in 1915 and later published by Genealogical Publishing Company in 1973, this work provides an index to Revolutionary War claim records, including the veterans name , certificate number, military unit and the amount of the claim. Abstract of Graves of Revolutionary Patriots - The U.S. government places tombstones on the graves of identified Revolutionary War soldiers, and this book by Patricia Law Hatcher (Dallas: Pioneer Heritage Press, 1987-88) provides an alphabetical list of these Revolutionary War soldiers, along with the name and location of the cemetery where they are buried or memorialized. Where Can I Find the Records? Records related to the American Revolution are available in many different locations, including repositories at the national, state, county and town-level. The National Archives in Washington D.C. is the largest repository, with compiled military service records, pension records and bounty land records. State archives or the states Office of the Adjutant General may include records for individuals who served with the state militia, rather than the continental army, as well as records for bounty land issued by the state. A fire in the War Department in November 1800 destroyed most of the earliest service and pension records. A fire in August 1814 in the Treasury Department destroyed more records. Over the years, many of these records have been reconstructed. Libraries with a genealogical or historical section will often have numerous published works on the American Revolution, including military unit histories and county histories. A good place to learn about available Revolutionary War records is James Neagles U.S. Military Records: A Guide to Federal and State Sources, Colonial America to the Present. Next Is He Really My Ancestor? Did My Ancestor Serve in the American Revolution Is This Really My Ancestor? The most difficult part of searching for an ancestors Revolutionary War service is to establish a link between your specific ancestor and the names which appear on various lists, rolls and registers. Names are not unique, so how can you be sure that the Robert Owens who served from North Carolina is actually your Robert Owens? Before delving into Revolutionary War records, take the time to learn everything you can about your Revolutionary War ancestor, including their state and county of residence, approximate age, names of relatives, wife and neighbors, or any other identifying information. A check of the 1790 U.S. census, or earlier state censuses such as the 1787 state census of Virginia, can also help determine if there are other men with the same name living in the same area. Revolutionary War Service Records Most original Revolutionary War military service records no longer survive. To replace these missing records, the U.S. government used substitute records including muster rolls, records books and ledgers, personal accounts, hospital records, pay lists, clothing returns, receipts for pay or bounty, and other records to create a compiled service record for each individual (Record Group 93, National Archives). A card was created for each soldier and placed in an envelope along with any original documents found that related to his service. These files are arranged by state, military unit, then alphabetically by the soldiers name. Compiled military service records seldom provide genealogical information about the solider or his family, but usually  include his military unit, muster (attendance) rolls, and his date and place of enlistment. Some military service records are more complete than others, and may include details such as age, physical description, occupation, marital status, or place of birth. Compiled military service records from the Revolutionary War can be ordered online through the National Archives, or by mail using NATF Form 86 (which you can download online). If your ancestor served in the state militia or volunteer regiment, records of his military service may be found at the state archives, state historical society or state adjutant generals office. Some of these state and local Revolutionary War collections are online, including Pennsylvania Revolutionary War Military Abstract Card File Indexes and the Kentucky Secretary of State Revolutionary War Warrants index. Do a search for â€Å"revolutionary war† your state in your favorite search engine to find available records and documents. Revolutionary War Service Records Online: Fold3.com, in cooperation with the National Archives, offers subscription-based online access to the Compiled Service Records of soldiers who served in the American Army during the Revolutionary War. Revolutionary War Pension Records Starting with the Revolutionary War, various acts of Congress authorized the granting of pensions for military service, disability, and to widows and surviving children. Revolutionary War pensions were granted based on service to the United States between 1776 and 1783. Pension application files are generally the most genealogically rich of any Revolutionary War records, often providing details such as date and place of birth and a list of minor children, along with supporting documents such as birth records, marriage certificates, pages from family Bibles, discharge papers and affidavits or depositions from neighbors, friends, fellow servicemen and family members. Unfortunately, a fire in the War Department in 1800 destroyed almost all pension applications made prior to that time. There are, however, a few surviving pension lists prior to 1800 in published Congressional reports. The National Archives has microfilmed surviving Revolutionary War pension records, and these are included in National Archives publications M804 and M805. M804 is the more complete of the two, and includes about 80,000 files of applications for Revolutionary War Pension and Bound Land Warrant Application files from 1800-1906. Publication M805 includes details from the same 80,000 files, but instead of the entire file it includes only the supposedly most significant genealogical documents. M805 is much more widely available due to its greatly decreased size , but if you find your ancestor listed, it is worth also checking the full file in M804. NARA Publications M804 and M805 can be found at the National Archives in Washington, D.C. and in most regional branches. The Family History Library in Salt Lake City also has the complete set. Many libraries with genealogical collections will have M804. A search of Revolutionary War Pension Records can also be made through the National Archives either through their online order service or through postal mail on NATF Form 85. There is a fee associated with this service, and turn-around time can be weeks to months. Revolutionary War Pension Records Online: Online, HeritageQuest offers an index as well as digitized copies of the original, hand-written records taken from NARA microfilm M805. Check with your local or state library to see if they offer remote access to the HeritageQuest database.   Alternatively, subscribers to Fold3.com can access digitized copies of the full Revolutionary War pension records found in NARA microfilm M804. Fold3 also has digitized an index and records of Final Payment Vouchers for Military Pensions, 1818-1864, final and last pension payments to over 65,000 veterans or their widows of the Revolutionary War and some later wars. A Century of Lawmaking for a New Nation - This special collection in the free online American Memory exhibit of the Library of Congress includes some very interesting Revolutionary War pension petitions and other sources for information on Revolutionary-era individuals. Follow the links to American State Papers and the U.S. Serial Set.US GenWeb Revolutionary War Pensions ProjectBrowse volunteer-submitted transcripts, extracts and abstracts of pension files from the Revolutionary War. Loyalists (Royalists, Tories) A discussion of American Revolution research wouldnt be complete without referencing the other side of the war. You may have ancestors who were Loyalists, or Tories - colonists who remained loyal subjects of the British crown and actively worked to promote the interest of Great Britain during the American Revolution. After the war ended, many of these Loyalists were driven from their homes by local officials or neighbors, moving on to resettle in Canada, England, Jamaica and other British-held regions. Learn more in How to Research Loyalist Ancestors. Source Neagles, James C. U.S. Military Records: A Guide to Federal State Sources, Colonial America to the Present. Hardcover, First Edition edition, Ancestry Publishing, March 1, 1994.