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by P. Kousoulis (Orientalia Lovaniensia Analecta: Peeters) In the Egyptian context, what we term magic and demon, drawing on our own cultural heritage, are not seen as negative aspects of cultural practice and conceptualisation. Similarly, the Egyptian equivalents do not carry the pejorative connotations borne by the modern terms and their Greek antecedents; magic and demons can be forces for good as well as evil. Indeed, the practice of magic and the conceptualisation of personified demonic agents are central to the Egyptian understanding of the workings of the world from the very continuation of the cosmos itself down to the vicissitudes of existence faced by individuals. In particular, the broader practice of magic and articulation of the involvement of demonic agency form one of the crucial links in Ancient Egypt between individual existence on the human level and the level of nature or the cosmos, the realm of the gods. Unlike, though, the explicit recognition of the term demon in the ancient Greek language and religion, as the intermediary between god and mortals, the majority of the demonic names in the Egyptian literature do not possess an apparent ontological essence, or a clearly defined denotation. Their characteristics and role depended momentously on the verbal and performative ritual environment they were part of. The relation between the name of a demon and its cosmic-natural personification is not contradictory as it may seem, but it is closely interwoven in a well established ritual framework of words and actions. This multi-authored volume of 10 essays comprises an up-to-date authorization account of many aspects of ancient Egyptian demonology, including the multiple persona of the demonic or name vs. identity in the Egyptian formation of the demonic, nightmares and underworld demons, dream rituals and magic, categories of demonic entities and the vague distinction between the divine and the demonic in Egyptian cosmology and ritual, the theological and demonic aspects of Egyptian magic, demons as reflections of human society. Contributors include Paul John Frandsen, Hedvig Gyory, Joachim Friedrich Quack, Yvan Koenig, Panagiotis Kousoulis, Alan Lloyd, Robert Ritner, Alessandro Roccati, Kasia Szpakowska and Penelope Wilson.

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by Inna Semetsky (Sense Publishers) This groundbreaking book brings depth of meaning and intellectual scholarship to the field of human development while also lifting the human spirit by offering new dimensions of self-formation through the ancient medium of Tarot. It should be of great interest to health and human service professionals. --JEAN WATSON, Distinguished Professor, University of Colorado Denver College of Nursing; author of Nursing: The Philosophy and Science of Caring and Caring Science as Sacred Science.
Semetsky's book is a timely antidote for our current crises in education. Drawing on her empirical research with Tarot and her deep knowledge of Jungian psychology, she offers an approach to education that stirs the depths of the Self as it deepens mind into soul. Her Tarot hermeneutic opens a path toward a revolutionary pedagogy that, in its commitment to the complexity, fullness and fluidity of human subjectivity, recovers the ethical and therapeutic dimensions of education. A bold book, a daring achievement, a spark of illumination! --ROBERT D. ROMANYSHYN, Senior Core Faculty, Pacifica Graduate Institute; Affiliate Member of the Inter-Regional Society of Jungian Analysts; author of The Wounded Researcher: Research with Soul in Mind and Ways of the Heart: Essays toward an Imaginal Psychology.
This text elucidates the potential of Tarot well beyond its popular usage. It demonstrates how Tarot can become a pedagogical and counseling tool for enriching human experiences and the whole of culture with wisdom, integrity, meaning, and spirituality. A must to read! ---MARY K. GREER, author of Tarot for Your Self: A Workbook for Personal Transformation.
Bringing together popular and academic cultures, Inna Semetsky presents Tarot as a system of transformative hermeneutics for adult self-education and cultural pedagogy. Her research is a decisive and intelligent step ahead from the reductive stereotype of Tarot as fortune-telling. The fifteen life stories at the heart of the book exemplify the author's commitment to alternative modes of education and counseling that transcend individual, cultural or language barriers. Assembling a rich array of sources, from Hermeticism to Jungian depth psychology, the philosophies of Noddings, Buber, and Deleuze, and the science of self-organization, this book opens a new path to personal and social revitalization. It should be widely read across disciplinary divides by scholars, students, and professionals alike. --PHILIP WEXLER, Professor, Hebrew University of Jerusalem; author of Symbolic Movement: Critique and Spirituality in Sociology of Education and Holy Sparks: Social Theory, Education and Religion.

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Around when Harland first proposed a global ice age, a climate model developed by Russian climatologist concluded that if a Snowball Earth really happened, the runaway positive feedbacks would ensure that the planet would never thaw and become a permanent block of ice. For the next generation, that climate model made a Snowball Earth scenario seem impossible. In 1992, a professor, , that coined the term Snowball Earth. Kirschvink sketched a scenario in which the supercontinent near the equator reflected sunlight, as compared to tropical oceans that absorb it. Once the global temperature decline due to reflected sunlight began to grow polar ice, the ice would reflect even more sunlight and Earth’s surface would become even cooler. This could produce a runaway effect in which the ice sheets grew into the tropics and buried the supercontinent in ice. Kirschvink also proposed that the situation could become unstable. As the sea ice crept toward the equator, it would kill off all photosynthetic life and a buried supercontinent would no longer engage in . Those were two key ways that carbon was removed from the atmosphere in the day's , especially before the rise of land plants. Volcanism would have been the main way that carbon dioxide was introduced to the atmosphere (animal respiration also releases carbon dioxide, but this was before the eon of animals), and with two key dynamics for removing it suppressed by the ice, carbon dioxide would have increased in the atmosphere. The resultant greenhouse effect would have eventually melted the ice and runaway effects would have quickly turned Earth from an icehouse into a greenhouse. Kirschvink proposed the idea that Earth could vacillate between states.

Kirschvink noted that reappeared in the geological record during the possible Snowball Earth times, after vanishing about a billion years earlier. Kirschvink noted that iron cannot increase to levels where they would create BIFs if the global ocean was oxygenated. Kirschvink proposed that the sea ice not only killed the photosynthesizers, but it also separated the ocean from the atmosphere so that the global ocean became anoxic. Iron from volcanoes on the ocean floor would build up in solution during the , and during the greenhouse phase the oceans would become oxygenated and the iron would fall out in BIFs. Other geological evidence for the vacillating icehouse and greenhouse conditions was the formation of cap carbonates over the glacial till. It was a global phenomenon; wherever the Snowball Earth till was, cap carbonates were atop them. In geological circles, deposited during the past 100 million years are considered to be of tropical origin, so scientists think that the cap carbonates reflected a tropical environment. The fact of cap carbonates atop glacial till is one of the strongest pieces of evidence for the Snowball Earth hypothesis. Kirschvink finished his paper by noting that the eon of complex life came on the heels of the Snowball Earth, and scouring the oceans of life would have presented virgin oceans for the rapid spread of life in the greenhouse periods, and this could have initiated the evolutionary novelty that led to complex life.

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edited by John Lagerwey and Marc Kalinowski (Handbook of Oriental Studies, Section Four, China: Brill Academic Publishers) Together, and for the first time in any language, the 24 essays gathered in these volumes provide a composite picture of the history of religion in ancient China from the emergence of writing ca. 125o BC to the collapse of the first major imperial dynasty in 220 AD. It is a multifaceted tale of changing gods and rituals that includes the
emergence of a form of "secular humanism" that doubts the existence of the gods and the efficacy of ritual and of an imperial orthodoxy that founds its legitimacy on a distinction between licit and illicit sacrifices. Written by specialists in a variety of disciplines, the essays cover such subjects as divination and cosmology, exorcism and medicine, ethics and self-cultivation, mythology, taboos, sacrifice, shamanism, burial practices, iconography and political philosophy.
Produced under the aegis of the Centre de recherche sur les civilisations chinos, japonaise et tibétaine (UMR
8155) and the École Pratique des Hautes Etudes (Paris).

edited by Louise M. Antony (Oxford University Press) Atheists are frequently demonized as arrogant intellectuals, antagonistic to religion, devoid of moral sentiments, advocates of an "anything goes" lifestyle. Now, in this revealing volume, nineteen leading philosophers open a window on the inner life of atheism, shattering these common stereotypes as they reveal how they came to turn away from religious belief. These highly engaging personal essays capture the marvelous diversity to be found among atheists, providing a portrait that will surprise most readers. Many of the authors, for example, express great affection for particular religious traditions, even as they explain why they cannot, in good conscience, embrace them. None of the contributors dismiss religious belief as stupid or primitive, and several even express regret that they cannot, or can no longer, believe. Perhaps more important, in these reflective pieces, they offer fresh insight into some of the oldest and most difficult problems facing the human mind and spirit. For instance, if God is dead, is everything permitted? demonstrates convincingly, with arguments that date back to Plato, that morality is independent of the existence of God. Indeed, every writer in this volume adamantly affirms the objectivity of right and wrong. Moreover, they contend that secular life can provide rewards as great and as rich as religious life. A naturalistic understanding of the human condition presents a set of challenges--to pursue our goals without illusions, to act morally without hope of reward--challenges that can impart a lasting value to finite and fragile human lives. Collectively, these essays highlight the richness of atheistic belief--not only as a valid alternative to religion, but as a profoundly fulfilling and moral way of life.

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    2008 Ap English Language Composition Synthesis Essay …

  • Ap english language and composition synthesis essay 2008

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[The Synthesis Essay] | AP English Language ..

It can be helpful at this juncture to grasp the cumulative impact of , inventing , inventing , inventing that made possible, and inventing . Pound-for-pound, the complex organisms that began to dominate Earth’s ecosphere during the Cambrian Period consumed energy about 100,000 times as fast as the Sun produced it. Life on Earth is an incredibly energy-intensive phenomenon, powered by sunlight. In the end, only so much sunlight reaches Earth, and it has always been life’s primary limiting variable. Photosynthesis became more efficient, aerobic respiration was an order-of-magnitude leap in energy efficiency, the oxygenation of the atmosphere and oceans allowed animals to colonize land and ocean sediments and even fly, and life’s colonization of land allowed for a . Life could exploit new niches and even help create them, but the key innovations and pioneering were achieved long ago. If humanity attains the , new niches will arise, even of the , but all other creatures living on Earth have constraints, primarily energy constraints, which produce very real limits. Life on Earth has largely been a for several hundred million years, but the Cambrian Explosion was one of those halcyonic times when animal life had its greatest expansion, not built on the bones of a mass extinction so much as blazing new trails.

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While oxygen level changes of the model show early fluctuations that the model does not, both models agree on a huge rise in oxygen levels in the late Devonian and Carboniferous, in tandem with collapsing carbon dioxide levels. There is also virtually universal agreement that that situation is due to rainforest development. Rainforests dominated the Carboniferous Period. If the Devonian could be considered terrestrial life’s , then the Carboniferous was its . In the Devonian, plants developed vascular systems, photosynthetic foliage, seeds, roots, and bark, and true forests first appeared. Those basics remain unchanged to this day, but in the Carboniferous there was great diversification within those body plans, and Carboniferous plants formed the foundation for the first complex land-based ecosystems. Ever since the episodes, there has , and the that have prominently shaped Earth’s eon of complex life probably always began with ice sheets at the South Pole, and the current ice age arguably is the only partial exception, but today’s cold period really began about 35 mya, .

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