Language as a Powerful Mind Control Weapon Essay Example for Free

Language as a Powerful Mind Control Weapon Essay Nineteen Eighty-Four (1949) is a classic dystopian novel by English author George Orwell. Akin to the latter’s earlier work, Animal Farm (1945), Nineteen Eighty-Four is a cautionary tale about the dangers of totalitarianism. The novel’s main character, Winston Smith, is a civil servant tasked with disseminating government propaganda through the forging of records and political literature. Disillusioned with such a mechanistic existence, Smith begins an uprising against the regime – a move which later resulted in his incarceration and torture. The esteem of Nineteen Eighty-Four can be attributed mainly to its frank and vivid portrayal of the perpetuation of the status quo at the expense of individual rights (Gearon 65). Many of the novel’s terminologies and ideas, such as â€Å"doublethink,† â€Å"Orwellian,† â€Å"Newspeak† and â€Å"Big Brother,† eventually acquired secure places in the English language (Trahair 289). At present, some thinkers even use these expressions and concepts to criticize repressive government policies. The term â€Å"Orwellian,† for instance, is currently an idiom that refers to any form of normalcy that closely resembles the Party (Cameron 151). One of Orwell’s major arguments in the novel is that language is the totalitarian government’s most powerful weapon of mind control. Through the usage of deceptive language and propaganda, as well as the modification of language, the Party was able to manipulate the thoughts and beliefs of the citizens of Oceania. Newspeak was the Party’s primary means of misleading the citizens of Oceania (Thomas, Singh, Peccei, Jones and Wareing 39). It was a corrupted form of Standard English (known in the novel as Oldspeak) that reflected the principles of Ingsoc. â€Å"Undesirable† words were eliminated from the lingua franca, while those that were retained were stripped of â€Å"unorthodox† denotations (Ji 1). Consequently, it became impossible to develop other modes of thought in Newspeak (Orwell 144). Newspeak was more than just a language – it was the â€Å"(embodiment) of the totalitarian (mindset) of the Party members† (Gerovitch 12). To accommodate alternate views would increase the possibility of encountering â€Å"heretical† thoughts (Gerovitch 13). It is no longer surprising, therefore, if the Party required all inhabitants of Oceania to use Newspeak – doing so was a very convenient way of indoctrinating them with Ingsoc beliefs. The immense power of language to control the mind is not a fictional phenomenon. The Sapir-Whorf Hypothesis (n. d. ) argued that language determined how human beings perceived their environment (Thomas, Singh, Peccei, Jones and Wareing 39). This assumption is composed of two parts – linguistic relativity and linguistic determinism. Linguistic relativity theorized that the languages of different cultures do not necessarily have equivalent systems of representation. Linguistic determinism, meanwhile, asserted that a language not only reflected certain aspects of reality but also influenced the speaker’s thought process (Thomas, Singh, Peccei, Jones and Wareing 25). It would be fair to say that the premise behind the development and usage of Newspeak was based on the Sapir-Whorf Hypothesis. In the novel’s appendix, it is revealed that Ingsoc was originally known as English Socialism (Orwell 143). But during the time of English Socialism, people spoke Standard English. Consequently, they were exposed to radical ideas that inspired them to turn against the Party (Ji 1). In retaliation, the Party silenced them through punishment and terror (Ji 1). The Party eventually viewed the period of English Socialism as one that was characterized with violence and lawlessness. Standard English, meanwhile, was regarded as a relic of an anarchic past that must be discarded at all costs. The Party even set a year in which they expected Standard English to be already nonexistent – 2050 (Orwell 143). In the appendix of the novel, Orwell wrote the Party’s ultimate dream – a society wherein everyone accepted the official ideology even without the threat of punishment and terror (Ji 1). This was only possible, however, if they had no access to subversive ideas. It must be noted that in the context of the novel, Standard English was regarded as the source of dissident concepts. The Party therefore realized that Standard English must be replaced with a singular and specially contrived language – Newspeak. When people spoke, heard, read and wrote only in Newspeak, they could be kept under control even without outright state persecution (Ji 1). Newspeak was the official language of Oceania and had been devised to meet the ideological needs of Ingsoc, or English Socialism. In the year 1984 there was not as yet anyone who used Newspeak as his sole means of communication, either in speech or writing. The leading articles in The Times were written in it, but this was a tour de force which could only be carried out by a specialist. It was expected that Newspeak would have finally superseded Oldspeak (or Standard English, as we should call it) by about the year 2050. (143) The purpose of Newspeak was not only to provide a medium of expression for the (worldview) and mental habits proper to the devotees of Ingsoc, but to make all other modes of thought impossible. It was intended that when Newspeak had been adopted once and for all and Oldspeak forgotten, a heretical thought – that is, a thought diverging from the principles of Ingsoc – should be literally unthinkable, at least so far as thought is dependent on words. Its vocabulary was so constructed as to give exact and often very subtle expression to every meaning that a Party member could properly wish to express, while excluding all other meanings and also the possibility of arriving at them by indirect methods. This was done partly by the invention of new words, but chiefly by eliminating undesirable words and by stripping such words as remained of unorthodox meanings, and so far as possible of all secondary meanings whatever. To give a single example. The word free still existed in Newspeak, but it could only be used in such statements as â€Å"This dog is free from lice† or â€Å"This field is free from weeds. † It could not be used in its old sense of â€Å"politically free† or â€Å"intellectually free† since political and intellectual freedom no longer existed even as concepts, and were therefore of necessity nameless. (144) A person growing up with Newspeak as his sole language would no more know that equal had once had the secondary meaning of â€Å"politically equal,† or that free had once meant â€Å"intellectually free,† than for instance, a person who had never heard of chess would be aware of the secondary meanings attaching to queen and rook. There would be many crimes and errors which it would be beyond his power to commit, simply because they were nameless and therefore unimaginable. (148-149) This ambition, however, was not without serious consequences. The individual rights of the people of Oceania were severely violated. They constantly lived in fear of government reprisal – landscapes across London were bombarded with posters of â€Å"Big Brother† with the caption â€Å"Big Brother is Watching You† (Orwell 1). Two-way television sets – telescreens – were installed in all homes and public establishments in order to monitor the populace for any sign of subversive activity (thoughtcrime). Worse, the Party encouraged everyone to spy on one another. Even children were ordered to report their parents to the authorities (Thought Police) if they caught them committing a thoughtcrime. Winston Smith was among those who paid the ultimate price. Upon his arrest, he was taken to the Ministry of Love, where he was subjected to electroshock torture. Winston was afterwards taken to the infamous Room 101, where a prisoner was tortured by being exposed to his or her greatest fear. Winston’s primal fear was rats – he was therefore tortured by having a wire cage full of starving rats brought near to his face. Petrified, Winston finally accepts Party ideology and was later released as a brainwashed individual. Sadly, it is obvious that Orwell’s warning in Nineteen Eighty-Four went unheeded. At present, there are still so many societies wherein people are stripped of their basic rights and liberties. What is more saddening is that some of the parties who are guilty of this wrongdoing are actually claiming that they are staunch advocates of freedom, justice and equality. They use elaborate propaganda to proclaim their â€Å"advocacy† while acting in a completely opposite manner. The Party used language in order to keep the people of Oceania silent, ignorant and oppressed. In doing so, the former proved that evil prospers where good is silent. Orwell, on the other hand, used words in order to expose and fight this atrocity. In doing so, he proved that the pen is mightier than the sword. Works Cited Cameron, Deborah. Verbal Hygiene. New York: Routledge, 1995. Gearon, Liam. Freedom of Expression and Human Rights: Historical, Literary and Political Contexts. Eastbourne: Sussex Academic Press, 2006. Gerovitch, Slava. From Newspeak to Cyberspeak: A History of Soviet Cybernetics. Cambridge: MIT Press, 2004. Ji, Fengyuan. Linguistic Engineering: Language and Politics in Mao’s China. Honolulu: University of Hawaii Press, 2004. Orwell, George. Nineteen Eighty-Four. n. p. : n. d. Thomas, Linda, Ishtla Singh, Jean Stilwell Peccei, Jason Jones, and Shan Wareing. Language, Society and Power: An Introduction. 2nd ed. New York: Routledge, 2004. Trahair, R. C. S. Utopia and Utopians: A Historical Dictionary. Santa Barbara: Greenwood Publishing Group, 1999.

I have been asked to investigate how the temperature of an experiment E

I have been asked to investigate how the temperature of an experiment affects the rate of reaction. In the experiment I will do it as the temperature of the hydrochloric acid. How Does the Temperature Affect the Rate of Reaction? Introduction I have been asked to investigate how the temperature of an experiment affects the rate of reaction. In the experiment I will do it as the temperature of the hydrochloric acid. Reaction rates can be explained by the Collision Theory. The rate of reaction depends on how often and how hard the reacting particles collide with each other. Basically the particles have to collide in order to react. If the temperature is increased, the particles will have more energy and so will move quicker. If they're moving quicker, they will have more collisions. Planning ======== Variables --------- The variables that may affect my investigation are:  · The temperature  · The size of the pieces of marble chips  · How much hydrochloric acid you use in the flask The variable that I am going to investigate is the temperature. This is because there is more of an advantage due to the fact that there is more of a range of temperature than there is in the size of marble chips you use or the amount of hydrochloric acid you use. Prediction I predict that when I increase the temperature of the experiment, the reaction will take place faster. This is because when the temperature increases, the particles will all mov...

Christian Education Essay

I. The Definition of Education 1. We affirm that in its most basic meaning, education is the triune God teaching His truth to mankind. (Genesis 1:27-31; Psalms 19:1-9; 94:8,9; John 1:1-9). We deny that education is solely mental or physical activity associated with learning the thoughts and experiences of other human beings. (Psalm 119:99). 2. We affirm that education is the action or process by which a person comes to know and use God’s truth, and the education is learning to think God’s thoughts after Him and to see things as He sees them. (Isaiah 55:8,9; John 5:19,20). We deny that education is merely the action or process by which a person acquires knowledge or skills. 3. We affirm that education is lifelong and that it incorporates every thought, experience, and activity of man. (Deuteronomy 6:7-12; 11:18-20; Isaiah 29:24; Matthew 9:13; 24:32; Mark 13:28; 1 Corinthians 4:6; 14:31). We deny that education is confined to formal schooling in traditional classroom settings or to tutorial relationshi ps. (Matthew 5:1-48; 6:1-34; 7:1-29; 11:29) II. The Purpose of Education 4. We affirm that the purpose of education is both to reveal God and to bring students into conformity with His revealed will. (Luke 24:27; John 7:17; 14:21, 23,24). We deny that the sole purpose of education is to accomplish human perfection and understanding of the material world. 5. We affirm that the ultimate goal of education should be to orient human beings Biblically toward the knowledge of God, humanity, and the rest of God’s creation, in order to prepare them to take their places in family, Church, and society to the glory of God and in the service of Christ’s Kingdom and their fellowman. (2 Kings 22:8-23:26; Malachi 4:4-6; Matthew 20:26-28; Acts 16:30-34). We deny that the ultimate purpose of education should be human self-development and self-fulfillment. (Acts 2:37-47). III. The Nature and Role of God in Education 6. We affirm that God is the Creator and Sustainer of all things and is the Source of all truth. (Genesis 1:1-27; Psalm 55:22; 119:151; 121:1-8). We deny that human beings, society, or the external world are sources of truth in and of themselves. (Psalm 14:1). 7. We affirm that God created, sustains, and will consummate all things through His Son, the Lord Jesus Christ. Therefore, education must focus on the Person of Jesus Christ. (Hebrews 1:3; Colossians 1:15-17). We deny that â€Å"education† that omits reference to Jesus’ role in this world is education at all. (John 14:6). 8. We affirm that the Holy Spirit of God teaches and enlightens every believer in Jesus Christ and leads that person into all truth. (John 14:26; 15:26; 16:13).We deny that human beings can find or understand all truth through human effort alone. (Romans 3:11,12) 9. We affirm that the existing personal God has communicated truth to all mankind through personal revelation of Himself in Jesus Christ and through propositional, verbalized revelation of Himself in the Old and New Testaments of the Bible. (Genesis 15:1; 17:1; Exodus 3:2-15; Isaiah 6:1-8; Mark 9:7; Luke 3:22; 24:27; John 1:1,2; 12:28; Acts 9:4,5; Hebrews 1:2,3). We deny that the individual person is capable of learning all truth from within himself or from human teachers and secular learning materials. (John 7:15,16; 1 Timothy 6:3-5) IV. The Nature of Truth and Reality in Education 10. We affirm that truth is what is known to God about Himself and all of His creation, and that it is absolute, eternal, and objective. (Deuteronomy 32:4; Psalms 25:10; 57:3; 119:142,151). We deny that truth is solely what is known to one or more individuals or to mankind collectively, and that is relative, temporal, or subjective. (Romans 1:25; 3:3,4; 2 Thessalonians 2:9-12) 11. We affirm that the existing, personal-infinite God has chosen to reveal truth to us both through special revelation, which is communicated to us by means of the Bible and God’s Son, Jesus Christ, and through general revelation, which is communicated to us by means of His rational and nonrational creation; and that education should entail the pursuit of learning, which is derived from all of these sources of revelation. (Genesis 1:28; 2:19,20; Daniel 4:37; John 1:14,17; 14:6; 2 Timothy 3:16,17; Hebrews 1:1,2). We deny that truth is found only in human beings, in nature, or in a combination of the two, and that a person’s sole purpose in education should be to attain learning apart from God’s revelation. (I Kings 17:24; 1 John 2:27). 12. We affirm that in God’s design all of the particular elements of the universe are united into a meaningful whole; that it is one purpose of education to help learners to find relationships among these elements and, thus, to find their meaning; and that Biblical revelation is the ultimate criterion for this meaning. (Genesis 1:1-31; Psalm 19:1). We deny that the particular elements of the universe exist without rationality, order, and meaningful relationships derived from the Supreme God. (Genesis 3:1-24) 13. We affirm that true reality originates with God and is spiritual and eternal, as well as material and temporal, and that the content of education is complete when it includes all true reality. We deny that true reality originates with mankind; that it is limited to what is material and temporal; and that the content of education is complete when it is limited to the study of material reality. (I John 2:27). V. The Content of Education 14. We affirm that freedom of inquiry is central to man’s innate desire for truth, and that all truth is God’s truth. Therefore, we encourage inquiry into all fields of knowledge not forbidden in the Bible. (John 8:31,32; 2 Corinthians 3:17). We deny that public and private schools ought to restrict freedom of investigation into religion by teachers and students so long as that investigation does not interfere with the legitimate duties of teaching and learning. 15. We affirm that freedom of inquiry and academic freedom have a legitimate place in the pursuit of truth and in the framework of the learning and teaching process. (John 8:32,36). We deny that academic freedom implies the right to disobey or contradict the Scriptures as the embodiment of God’s truth in this world, or to violate a contractural agreement with an employer. (James 3:14; 5:19) 16. We affirm that all curriculum content must be integrated with and interpreted by God’s truth as revealed in the Bible. (John1:9; Romans 1:20; 2 Timothy 3:15-17). We deny that there is any real separation between secular and sacred truth, and that secular learning should be treated in isolation from God’s revealed truth. (Philippians 4:8,9). 17. We affirm that scientific investigation is a valid and necessary means of studying the universe and of discovering its orderly operation. (Genesis 1:14; Psalms 19:1,2,4,6,7,8; 104:19; Daniel 2:21; Matthew 16:2,3; Luke 21:25,26). We deny that scientific investigation is incompatible with any truth revealed in the Bible, and that science education may rightly reject or ignore all non-empirical sources of truth. (Romans 1:19,20) 18. We affirm that God is the Author of all true ethics; that true ethics is based on absolute truth and unchanging principles of right and wrong, as revealed in the Bible; that there are ethical absolutes that apply equally to all people everywhere; and that one purpose of education should be to help students to discover these unchanging Biblical standards of right and wrong and to reflect on the logical consequences of departing from these standards. (Exodus 20:1-17; Deuteronomy 7:7-11; Matthew 5:17,18; Romans 1:19,20). We deny that students should be taught that neutrality with regard to ethics is either possible or desirable in any sphere of human activity; that people can choose what is right behavior for themselves without regard to the absolute standards of moral behavior revealed in the Bible; that ethics is situational; and that ethics can properly be based on the assumption that truth and morality are relative and changing. (Deuteronomy 28:14,15; 30:8-10; Matthew 5:19,20; Romans 1:25-32; 2 Thessalonians 2:4, 10-12; 2 Timothy 3:2,70 4:3,4). VI. The Nature and Role of the Learner 19. We affirm that a human being has worth because he has been created in the image of God. (Genesis 1:27; Romans 8:29,30). We deny that a person has worth merely because he exists or because he says it is so. (Psalm 33:16; 53:1-3; Proverbs 12:15; 14:9). 20. We affirm that every human being is created in the image of God and is, therefore, in need of development in the spiritual areas of existence as well as in the intellectual and physical areas, and that true education of the whole person must include attention to all three aspects of human life. (Genesis 1:26). We deny that human beings are merely higher animals without soul or spirit, and that any education that addresses only the intellect and body, while ignoring the spiritual aspect of human beings, is appropriate to their nature. 21. We affirm that, though we are created in the image of God, because of the fall of Adam we are born sinful and need to experience salvation through the redeeming work of Jesus Christ in order to r each our full potential. (Romans 5:8,10). We deny that we are born perfect and uncorrupted, and that we are inherently good by nature and in need of education alone to achieve our highest potential and to attain a state of fulfillment. (Romans 3:10-12,23). 22. We affirm that education must include the consideration of sin as a fact of human behavior. (Acts 2:38; Romans 1:28-32; 3:23-25; 6:23). We deny that textbooks and curricula should ignore the fact of sin or rebellion against God in human behavior. (Luke 3:7,8; Romans 6:12) 23. We affirm that people who are restored to a proper relationship with God must receive instruction from the Word of God—the Bible—concerning the rights and responsibilities of this privileged position, and that providing such instruction is one of the most important responsibilities of education. (Proverbs 9:9). We deny that people can learn the rights and responsibilities of the Christian life without studying the revelation of God’s truth in the Bible. (2 Timothy 3:14,15) 24. We affirm that students have the responsibility to attend to and to apply effort to a learning task. (Proverbs 23:12; Colossians 3:23; 2 Timothy 2:15). We deny that students are absolved from cooperating with a teacher and from exercising personal effort to learn. (Proverbs 5:12,13; 6:4-11; 13:4; 20:4) VII. What Education Should Produce in Learners 25. We affirm that education ought to cultivate in students the four basic skills of cognition, communication, imagination, and valuation. (2 Corinthians 10:5; Ephesians 4:29; Philippians 4:8,9). We deny that complete education can occur without attention to these four skills. (2 Timothy 2:15,16; 3:13; 4:3,4). 26. We affirm that education ought to promote development of the learner in at least three areas, viz., spiritual and moral growth, academic growth, and personal and social development. Examples of specific results in each area follow: 26.1 In spiritual and moral growth, learners should: (Psalm 143:10; Romans 10:9; 1 Corinthians 2:16; Colossians 3:23; 1 Thessalonians 4:7; 2 Timothy 3:16) 26.1.1. consider the Bible God’s inspired Word and develop attitudes of love and respect toward it. 26.1.2. know the basic doctrines of the Bible. 26.1.3. have a desire to know and obey the will of God as revealed in the Scriptures. 26.1.4. make a decision to receive Jesus Christ as Savior and Lord. 26.1.5. develop an understanding of a Christian’s role in the Church. 26.1.6. develop the mind of Christ toward right and wrong conduct. 26.1.7. develop self-discipline and responsibility bases on submission to God and all other authority. 26.1.8. develop a Christian world view. 26.2 In academic growth, learners should: (Philippians 4:8,9; Colossians 2:23; 3:16; 2 Timothy 2:15, 3:16,17) .26.2.1. reach their full academic potential. 26.2.2. gain a thorough command of the fundamental processes used in communicating with others, such as reading, writing, speaking, and listening. 26.2.3. develop a thorough comprehension and command of science and mathematics. 26.2.4. develop an appreciation for and understanding of the humanities. 26.2.5. develop the use of good study habits. 26.2.6. pursue independent study and perform independent research. 26.2.7. be able to reason logically. 26.2.8. use critical thinking and Biblical criteria for evaluation. 26.2.9. develop good citizenship through understanding and appreciating the Christian basis of freedom, human dignity, and acceptance of authority. 26.2.10. develop understanding of and appreciation for God’s world and man’s responsibility to use and preserve it properly. 26.2.11. develop an appreciation of the fine arts through study and personal expression. 26.2.12. develop physical skill and coordination through participation in physical education and athletic activities 26.3. In personal and social development, learners should: (Isaiah 54:13,14; Matthew 6:19-21; 19:4-6; John 13:34, 35; Romans 8:14-17,31,32; 1 Corinthians 6:13,15,19,20; 7:10-16; 9:27; Ephesians 1:3-6; 5:15,16,22-33; 6:1-4; Colossians 2:10; 1 Thessalonians 4:8-12; 2 Thessalonians 3:10-13; 1 Timothy 6:10,17; Hebrews 13:5) 26.3.1. develop a healthy personality based on properly understanding and accepting themselves as unique individuals created in the image of God. 26.3.2. learn to respect others because they are also made in God’s image. 26.3.3. become contributing members of society, realizing the interdependence of one person on another. 26.3.4. appreciate time as a God-given commodity and the individual’s responsibility for using it effectively. 26.3.5. develop a Biblical view of work and the prerequisite attitudes and skills for success in employment. 26.3.6. develop Biblical attitudes toward marriage and the family. 26.3.7. develop physical fitness, good health habi ts, and wise use of the body as the temple of God.26.3.8. develop a Biblical attitude toward material things. VII. The Nature and Role of the Teacher 27. We affirm that a teacher is a presenter of God’s truth and a guide to its discovery by students through the ministry of God’s Holy Spirit. (Isaiah 30:20,21; Jeremiah 3:15; 1 Corinthians 12:4-11,28-31; Colossians 1:28,29). We deny that any teacher can, without the cooperation of the Holy Spirit, guide others adequately to an understanding of God’s truth. 28. We affirm that a teacher who is a good example in the spiritual realm must consciously and deliberately have accepted Jesus Christ as personal Savior and Lord. (1 Timothy 4:11,12). We deny that a teacher who denies Jesus Christ as personal Savior and Lord can be a suitable example in spiritual matters. (2 Timothy 3:5-7). 29. We affirm that a teacher is one who models the learning process by being a seeker of God’s truth as revealed in the Bible and by applying that truth to his own life. (Ezra 7:10; Jeremiah 29:13; Luke 6:40). We deny that a teacher should avoid seeking God’s truth or should seek the truth solely in ways others than through the Bible and a personal relationship with Jesus Christ and God the Father. 30. We affirm that teachers must know the content or subject matter to be taught. (Luke 4:4,8,12,16-22; 1 Timothy 6:2-5). We deny that it is possible to teach adequately without a thorough knowledge of the subject matter to be learned by students. (1 Timothy 1:7; 2 Timothy 2:1,2). 31. We affirm that teachers must create conditions that result in learners’ desire to learn. (Luke 2:46,47,49,52). We deny that it is possible to produce adequate learning in students who are not motivated to learn. (Proverbs 5:12,13,22,23) 32. We affirm that verbal communication used by teachers must be understood by and have the same meaning for both teachers and learners. (Ephesians 4:29; 2 Timothy 1:13). We deny that it is possible for teachers to produce adequate learning in students when they use language or ideas outside students’ daily life and language. (Ephesians 4:29) 33. We affirm that teachers must teach what is unknown through what is already known by learners. (Mark 11:12-14,20-24). We deny that it is possible for learners to learn adequately that which is not based on previous learning or experien ce. (Matthew 6:26-31). 34. We affirm that teachers should give students the opportunity to produce in their own minds the ideas or truths, and to become skillful at performing for themselves the acts or skills, to be learned. (Luke 9:1,2,6; 10:1,9,17). We deny that teachers should require students to acquire knowledge or skills without encouraging original thinking and applications of what they learn to other situations. 35. We affirm that teachers should confirm and test learning by review, repetition, and practical application, where necessary. (Luke 24:44; John 21:15-17). We deny that learning is adequately established generally by having students go once through a learning experience and then be tested for a mark or grade. (Matthew 14:15-21; 15:32-34). IX. Methodology of Education 36. We affirm that there is a variety of teaching and learning methods that may be appropriate for specific curriculum content with a particular learner or group of learners. A limited list of examples follows: 36.1. Demonstration (Matthew 6:9-15: Mark 6:41) 36.2. Involvement of students in learning (Mark 6:7-12) 36.3. Discipline and correction (Mark 11:15-17; 2 Timothy 3:15) 36.4. Discovery (Mark 14:66-72)36.5. Familiar Illustrations (Luke 6:4) 36.6. Individualized instruction (John 3:2-21; 4:5-26; Luke 19:1-8) 36.7. Lecture, formal teaching (Luke 6:20-49; 1 Timothy 4:13) 36.8. Memorization (2 Timothy 3:15) 36.9. Practice (Matthew 10; Luke chs. 9,10; 1 Timothy 5:4) 36.10. Questions and answers (Matthew 16:13-18; Luke 6:39) 36.11. Repetition (Matthew 16:21; 17:22,23; 20:18,19; 26:1) 36.12. Review (Luke 24:44) 36.13. Small group activity (Matthew 17:1-9; Mark 6:7-12; Luke 10:1-11) 36:14. Visual aids (Matthew 22:19-21; Luke 13:19) We deny that there is one teaching method that should be used consistently to the exclusion of others. 37. We affirm that learning is most effective for all learners when more than one instructional modality is used, such as visual, auditory, and kinesthetic modalities. (Matthew 14:27-33). We deny that learning is effective for all learners when one instructional modality is used exclusively. X. Responsibility for Education ROLE OF PARENTS 38. We affirm that God entrusts children to their parents for their nurture and education; that parents have both a right and a duty to raise their children in a manner consistent with Biblical standards of responsible moral conduct; and that parents have the right, therefore, to educate their own children at home or to delegate the task to schools. (Deuteronomy 4:9; 6,7; 11:19; Proverbs 6:20,21; Ephesians 6:4) We deny that civil government or any other entity has legitimate authority to supersede parents in the nurture and education of their children, and that governing agencies have legitimate authority to compel students to attend public schools. (1 Timothy 5:4)39. We affirm that parents have both a right an a duty to teach their children about biological reproduction and sexual health and morality. (Genesis 35:22; 49:4; Leviticus 20:10-21; Deuteronomy 6:6,7; 22:22-30; 23:17; Proverbs 6:20-29) We deny that civil government on any level has legitimate authority to usurp parents’ responsibility to teach children about sexuality and reproduction or to establish mandatory sex education classes for children. ROLE OF SCHOOLS 40. We affirm that it is a schools’ responsibility to assist and to cooperate closely with parents in every aspect of a student’s education. (Mark 9:17-27). We deny that schools have no responsibility to assist and to cooperate with parents in the education of their children. 41. We affirm that it is the responsibility of the schools to be sensitive to the wishes and values of parents with respect to the content and methodology of their childrens’ education. (Philippians 3:5,6). We deny that it is the right of schools to decide arbitrarily and unilaterally what values system shall be the basis for the content and methodology of their students’ education. 42. We affirm that a school is an extension of the home, existing to supplement parent’s primary responsibility to educate their children. (Ephesians 6:1-4; 1 Timothy 3:4,5). We deny that schools have the right to supplant parents’ primary responsibility to educate their children.

Seneca Falls Resolutions 1848 Womens Rights Demands

At the 1848 Seneca Falls Womens Rights Convention, the body considered both a Declaration of Sentiments, modeled on the 1776 Declaration of Independence, and a series of resolutions. On the first day of the convention, July 19, only women were invited; the men who attended were asked to observe and not participate. The women decided to accept the votes of men for both the Declaration and Resolutions, so final adoption was part of the business of the second day of the convention. All of the resolutions were adopted, with few changes from the originals written by Elizabeth Cady Stanton and Lucretia Mott before the convention. In the History of Womans Suffrage, vol. 1, Elizabeth Cady Stanton reports that the resolutions were all adopted unanimously, except the resolution on women voting, which was more contentious. On the first day, Elizabeth Cady Stanton spoke strongly for including the right to vote among the rights called for. Frederick Douglass spoke on the second day of the convention in support of womens suffrage, and that is often credited with swinging the final vote to endorse that resolution. One final resolution was introduced by Lucretia Mott on the evening of the second day, and it was adopted: Resolved, That the speedy success of our cause depends upon the zealous and untiring efforts of both men and women, for the overthrow of the monopoly of the pulpit, and for the securing to woman an equal participation with men in the various trades, professions and commerce. Note: the numbers are not in the original, but are included here to make discussion of the document easier. Resolutions Whereas, the great precept of nature is conceded to be, that man shall pursue his own true and substantial happiness, Blackstone, in his Commentaries, remarks, that this law of Nature being coeval with mankind, and dictated by God himself, is of course superior in obligation to any other. It is binding over all the globe, in all countries, and at all times; no human laws are of any validity if contrary to this, and such of them as are valid, derive all their force, and all their validity, and all their authority, mediately and immediately, from this original; Therefore, Resolved, That such laws as conflict, in any way, with the true and substantial happiness of woman, are contrary to the great precept of nature, and of no validity; for this is superior in obligation to any other. Resolved, That all laws which prevent woman from occupying such a station in society as her conscience shall dictate, or which place her in a position inferior to that of man, are contrary to the great precept of nature, and therefore of no force or authority. Resolved, That woman is mans equal -- was intended to be so by the Creator, and the highest good of the race demands that she should be recognized as such. Resolved, That the women of this country ought to be enlightened in regard to the laws under which they live, that they may no longer publish their degradation, by declaring themselves satisfied with their present position, nor their ignorance, by asserting that they have all the rights they want. Resolved, That inasmuch as man, while claiming for himself intellec tual superiority, does accord to woman moral superiority, it is pre-eminently his duty to encourage her to speak, and teach, as she has an opportunity, in all religious assemblies. Resolved, That the same amount of virtue, delicacy, and refinement of behavior, that is required of woman in the social state, should also be required of man, and the same transgressions should be visited with equal severity on both man and woman. Resolved, That the objection of indelicacy and impropriety, which is so often brought against woman when she addresses a public audience, comes with a very ill grace from those who encourage, by their attendance, her appearance on the stage, in the concert, or in the feats of the circus. Resolved, That woman has too long rested satisfied in the circumscribed limits which corrupt customs and a perverted application of the Scriptures have marked out for her, and that it is time she should move in the enlarged sphere which her great Creator has assigned her. Resolv ed, That it is the duty of the women of this country to secure to themselves their sacred right to the elective franchise. Resolved, That the equality of human rights results necessarily from the fact of the identity of the race in capabilities and responsibilities. Resolved, therefore, That, being invested by the Creator with the same capabilities, and the same consciousness of responsibility for their exercise, it is demonstrably the right and duty of woman, equally with man, to promote every righteous cause, by every righteous means; and especially in regard to the great subjects of morals and religion, it is self-evidently her right to participate with her brother in teaching them, both in private and in public, by writing and by speaking, by any instrumentalities proper to be used, and in any assemblies proper to be held; and this being a self-evident truth, growing out of the divinely implanted principles of human nature, any custom or authority adverse to it, whether modern o r wearing the hoary sanction of antiquity, is to be regarded as self-evident falsehood, and at war with the interests of mankind. Some notes on the words chosen: Resolutions 1 and 2 are adapted from Blackstones Commentaries, with some text taken verbatum. Specifically: Of the Nature of Laws in General, William Blackstone, Commentaries on the Laws of England in Four Books (New York, 1841), 1:27-28.2) (See also: Blackstone Commentaries) The text of resolution 8 also appears in a resolution written by Angelina Grime, and introduced at the female antislavery convention of 1837. More: Seneca Falls Womens Rights Convention | Declaration of Sentiments | Seneca Falls Resolutions | Elizabeth Cady Stanton Speech We Now Demand Our Right to Vote | 1848: Context of the First Womans Rights Convention