Biography of Writer and Philosopher John Ruskin

The prolific writings of John Ruskin (born February 8, 1819) changed what people thought about industrialization and ultimately influenced the Arts and Crafts Movement in Britain and the American Craftsman style in the US. Rebelling against Classical styles, Ruskin reawakened interest in heavy, elaborate Gothic architecture during the Victorian era. By criticizing the social ills resulting from the Industrial Revolution and disdaining anything machine-made, Ruskins writings paved the way for a return to craftsmanship and all things natural. In the US, Ruskins writings influenced architecture from coast to coast. Biography John Ruskin was born into a prosperous family in London, England, spending part of his childhood in the natural beauty of the Lake District region in northwest Britain. The contrast of urban and rural lifestyles and values informed his beliefs about Art, especially in painting and craftsmanship. Ruskin favored the natural, the hand-crafted, and the traditional. Like many British gentlemen, he was educated at Oxford, earning a MA degree in 1843 from Christ Church College. Ruskin traveled to France and Italy, where he sketched the romantic beauty of medieval architecture and sculpture. His essays published in Architectural Magazine in the 1930s (today published as The Poetry of Architecture, examine the composition of both cottage and villa architecture in England, France, Italy, and Switzerland.   In 1849, Ruskin traveled to Venice, Italy and studied Venetian Gothic architecture and its influence by the Byzantine. The rise and fall of Christianitys spiritual forces as reflected through Venices changing architectural styles impressed the enthusiastic and passionate writer. In 1851 Ruskins observations were published in the three-volume series, The Stones of Venice, but it was his 1849 book The Seven Lamps of Architecture that Ruskin awakened an interest in medieval Gothic architecture throughout England and America. Victorian Gothic Revival styles flourished between 1840 and 1880. By 1869, Ruskin was teaching Fine Arts at Oxford. One of his chief interests was the construction of the Oxford University Museum of Natural History (view image). Ruskin worked with the support of his old friend, Sir Henry Acland, then Regius Professor of Medicine, to bring his vision of Gothic beauty to this building. The museum remains one of the finest examples of Victorian Gothic Revival (or Neo-Gothic) style in Britain. Themes in the writings of John Ruskin were highly influential to works of other Brits, namely designer William Morris and architect Philip Webb, both considered pioneers of the Arts and Crafts Movement in Britain. To Morris and Webb, the return to Medieval Gothic architecture also meant a return to the guild model of craftsmanship, a tenet of the Arts and Crafts movement, which inspired the Craftsman cottage style home in America. Its said that the last decade of Ruskins life was difficult at best. Perhaps it was dementia or some other mental breakdown that disabled his thoughts, but he eventually retreated to his beloved Lake District, where he died January 20, 1900. Ruskins Influence on Art and Architecture Hes been called a weirdo and manic-depressive by British architect Hilary French, and a strange and unbalanced genius by Professor Talbot Hamlin. Yet his influence on art and architecture stays with us even today.  His workbook The Elements of Drawing remains a popular course of study. As one of the most important art critics of the Victorian era, Ruskin gained respectability by the Pre-Raphaelites, who rejected the classical approach to art and believed that paintings must be done from direct observation of nature. Through his writings, Ruskin promoted the Romantic painter J. M. W. Turner, rescuing Turner from obscurity. John Ruskin was a writer, critic, scientist, poet, artist, environmentalist, and philosopher. He rebelled against formal, classical art and architecture. Instead, he ushered in modernity by being a champion of the asymmetrical, rough architecture of medieval Europe. His passionate writings not only heralded Gothic Revival styles in Britain and America but also paved the way for the Arts Crafts Movement in Britain and the United States. Social critics like William Morris studied the writings of Ruskin and started a movement to oppose industrialization and reject the use of machine-made materials—in essence, rejecting the spoils of the Industrial Revolution.  American furniture-maker Gustav Stickley (1858-1942) brought the Movement to America in his own monthly magazine, The Craftsman, and in building his Craftsman Farms in New Jersey. Stickley turned the Arts and Crafts Movement into the Craftsman style.  American architect Frank Lloyd Wright turned it into his own Prairie Style. Two California brothers, Charles Sumner Greene and Henry Mather Greene, turned it into the California Bungalow with Japanese overtones. The influence behind all of these American styles can be traced back to the writings of John Ruskin. In the Words of John Ruskin We have thus, altogether, three great branches of architectural virtue, and we require of any building,— That it act well, and do the things it was intended to do in the best way.That it speak well, and say the things it was intended to say in the best words.That it look well, and please us by its presence, whatever it has to do or say. (The Virtues of Architecture, Stones of Venice, Volume I) Architecture is to be regarded by us with the most serious thought. We may live without her, and worship without her, but we cannot remember without her. (The Lamp of Memory, The Seven Lamps of Architecture) Learn More John Ruskins books are in the public domain and, so, are often available for free online. Ruskins works have been studied so often throughout the years that many of his writings are still available in print. The Seven Lamps of Architecture, 1849The Stones of Venice, 1851The Elements of Drawing, In Three Letters to Beginners, 1857Praeterita: Outlines of Scenes and Thoughts, Perhaps Worthy of Memory in My Past Life, 1885The Poetry of Architecture, essays from Architectural Magazine, 1837-1838John Ruskin: The Later Years by Tim Hilton, Yale University Press, 2000 Sources Architecture: A Crash Course by Hilary French, Watson-Guptill, 1998, p. 63.Architecture through the Ages by Talbot Hamlin, Putnam, Revised 1953, p. 586.

Science and Technology in the Middle Ages Essay - 1032 Words

Science and technology in the middle ages flourished because of the need of inventions to make life easier. In Europe, from the 5th century to the 16th century there was a radical change in the inventions made. It was between the fall of the Western Roman empire and the early modern era. This was a time for exploration in new ideas and ways of doing things. Europe invented many things for wars, time-keeping, and for everyday use. These inventions may be still used today. They range from huge mortar to a small set of eyeglasses. Europeans found that life was easier with new better inventions to help them in everything. There are a series of inventions about war because of nearby wars with neighboring civilizations or even within Europe.†¦show more content†¦A wall may also be around an important city for further protection. The walls had holes where archers could shoot arrows from to kill enemies. A barbican was also used as a fortified out fort to monitor the position of the enemies and villagers. They were very long and usually were placed near castles or entrances. After many years, there were many inventions that were discarded because of a new better version of it. For example, knights used plate bodies instead of chain mail because it could protect against slashes and stabs from swords better. The Black Death that spread throughout Europe made people aware of diseases and wanted to be protected. During and after the Black Death there was a need to kill diseases. Soap was invented to clean hands and other everyday items. The death percentage dropped and people started to get healthier. Quarantine was also used during the plague to separate ships from the mainland so that if the people in the sailors die they won‘t contaminate that mainlanders. For the plague rat traps were invented which caught mice and rats that had the plague. 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Madness and Insanity in Shakespeares Hamlet Hamlets Madness Essay Example For Students

Madness and Insanity in Shakespeares Hamlet Hamlets Madness Essay Hamlets Madness;;;;;;;;; `What is madness?; Is someone mad merely because they are different, anddo they in return see the same about the world?; The dictionary defines madnessas, â€Å"1.; the state of being mad; insanity.; 2.; senseless folly.; 3. ; frenzy;rage.; 4.; intense excitement or hilarity.†; Though is there a differencebetween and wrath or rage? Was mad, or was it one big act inorder to give reason for his irrational actions and to keep his motivesconfidential?;;;;;;;; In Shakespeares tragedy, Hamlet, these questions are continually askedand some are answered. Hamlet, the protagonist, has lost his father by murder,and is urged to seek vengeance by his father who appears to him as a ghost.This raises the first bit of suspicion of madness. Hamlet talks with his fatherand is told, Hamlet: If thou didst ever thy dear father love- Revenge his foul and most unnatural murder. Most would say that the fact that he saw the ghost of his dead father wouldbe enough to warrant that he is insane. The only fact that hinders thisobservation is the fact that others saw the ghost as well and were even the oneswho told young Hamlet of his appearance. Many may see Hamlet being insane only by the worldly view of him beingdifferent. Though towards the end of the play in Act III, Gertrude calls her sonto her chambers to discuss the reasoning of his putting on a play so closelyrelated to the death of his father. She tells him how upset Claudius is and isweary of Hamlets recent actions. ; At this Hamlet explodes on his mother andthreatens to kill her.; Gertrude cries for help, and Pilonius answers this cry.Hamlet runs him through with his rapier without even thinking.; Hamlet tells herto report to Claudius this message:;;;;;;;;;; Gertrude:; Mad as the sea and wind when both contend;;;;;;;;;;;;;; Which is mightier.; In his lawless fit,;;;;;;;;;;;;;; Behind the arras hearing something stir,;;;;;;;;;;;;;; Whips out his rapier, cries â€Å"A rat, a rat,†;;;;;;;;;;;;;; And in this brainish apprehension kills;;;;;;;;;;;;;; The unseen good old man.;This incident shows Hamlets wanting others to think that he is truly mad. Butwas it his insanity that brought about the rash action of killing the unknownman behind the tapestry or was it his postponed revenge that consumed him. Isthere a difference? Hamlet in many incidences tells people of his insanity, he tellsGuildenstern that he is mad.;;;;;;;;;; Guildenstern: My lord, we were sent for.

Spiritual Healing Essay Research Paper An Exploration free essay sample

Religious Healing Essay, Research Paper An Exploration of Spiritual Healing Throughout clip, world has invariably been seeking ways to keep their wellness and to bring around those that had non been so fortunate in that undertaking. Just about everything has been experimented with as a remedy for some type of unwellness ; whether physical or mental. There is besides a 3rd type of unwellness that can and is addressed, which is mending on the religious program. Harmonizing to research, most of the religious therapists are concentrated in crude societies and undeveloped countries of the universe. However, there are still undertones of trust on religious healing in modern medical specialty today and there are some in civilized, good developed parts of the universe that have rejected modern medical specialty all together and adopted alternate healing methods. Even a individual who does non believe in a higher being really takes portion in this type remedy merely by leting the chemical medical specialties in his/her organic structure to repair what is incorrect. We will write a custom essay sample on Spiritual Healing Essay Research Paper An Exploration or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page No affair what category of society a individual is in, no affair how advanced that peculiar state is, there will ever be hints of religious healing if non full-scale practicing of it ; and it is and will go on to be a important portion of any healing procedure, big or little. There are legion names for religious therapists, but for simpleness? s interest and the fact that the concentration is on American Indian Medicine, all religious therapists will be lumped together as? Shaman? unless otherwise specified. This does non intend that all therapists will keep the same beliefs, or that a peculiar belief is non even held by a group known as Shamans, but instead a different type of therapist. The grouping is merely so that a elaborate and confusing explaination of all the subdivisions of therapists. If necessary, there will be specifications. Again, for elucidation, definitions are provided to unclutter up any confusion. A Shaman is a individual anchored firmly in both the physical universe and the religious kingdom # 8211 ; a go-between if you will ( Shamanism 1 ) . Therefore, Shamanism is a manner of life go arounding around interaction of the religious and physical universes ( Shamanism ) . The Shaman does non entirely exist as other worlds do ; they lead a wholly different life in concurrence with their earthly responsibilities within their folk. The two are non separate by any agencies ; one has direct impact on the other, or so it is believed by those who study this signifier of mending. Mr. Mircea Eliade voiced the thought of one ( wo ) adult male have oning so many chapeaus at one clip: ? For, of class, the priest-doctor is besides a prestidigitator and a medicine adult male ; he is believed to bring around, like all physicians, and to execute miracles of the fakeer type, like all prestidigitators, whether crude or modern. But beyond this, he is a psychopomp, and he may besides be a priest, mysterious, and poet ( Shamanism ) . ? Illness, harmonizing to priest-doctors, all Begins on the religious plane ( Griffin ) . If left unbridled, so the religious perturbation manifests itself as a physical malady. A big portion of the healing procedure is to take barriers within the organic structure to let the drosss to go forth the organi c structure, and to incourage the organic structure to mend itself. The energy is channeled through the therapist from a higher beginning like a music director into the patient and in bend the malevolent entity/ perturbation is pulled into the therapist to acquire rid of, as described by a certified therapist in witchery ( Griffin ) . To take the perturbation, different priest-doctors have different techniques. However, the intent is indistinguishable and the terminal consequence normally come out about the same frequence of success to failures. There are infinite certifications of a priest-doctor sucking an evil spirit from the organic structure of the affected individual. Depending on the priest-doctor? s peculiar manner, the spirit may be spat out in the signifier of spit or a little mass, sometimes with blood on it ( Vogel 16 ) . Along those same lines, acrimonious medical specialties are administered to the patient in order to do the organic structure an unpleasant life environment for the evil being and so it will go forth ( 16 ) . Other times, the ill-stricken individual is non possessed by an evil spirit, but instead, has a perturbation on the religious plane. This normally is the consequence of an emotional instability within the organic structure and can be mended reasonably easy. Rattles, membranophones , and singing are thought to assist restabilize the instability by first interrupting the harmoniousness of the instability, taking it, and replenishing the empty infinite with compatible quivers ( 16 ) . The energy used to replenish the country cleaned of the instability acts as a? religious cicatrix tissue? and mends the disconnected ends together. There are many other signifiers of religious healing designed to assist recover the balance of person who is ill. During an interview with a religious therapist from the Witchcraft faith, other types of processs were described: Aurous therapy, covering with the flow of the aura ; aromatic therapy that uses different aromas to raise healing ; chromatic and hydro-chromatic, which is the usage of colourss and H2O colourss, severally as therapy, and medicative herbalism. There is besides a therapy manner called raki-healing, which is the actions most think of when they mentally picture a religious therapist. It is a combination of imparting energy and massage. There was an chance to see this peculiar type of mending during the I nterview. In order to make what they do, shaman must non restrict themselves to the physical universe. Sometimes, largely, the psyche leaves the organic structure to go up into the sky to see the celestial spheres or down into the Earth to the underworld. This is called a Shamanistic Flight # 8211 ; one when the priest-doctor travels beyond the restrictions of the physical organic structure ( Global 1 ) . In add-on to going to other universes, Shamans besides enlist the aid of different fetishes. These fetishes are believed in some circles to supply the Shaman with his/ her mending power. The fetishes are representations of the carnal spirit medical specialty work forces ( Magic 267 ) . Uniting the two, there is an act called a parashamanistic technique. There are really four of them ; all involve direct intercourse with the supernatural universe. However, merely one is characterized by the spirit-possession enchantment. In this enchantment, the healing spirit takes over the priest-doctor? s organic structure ( 194 ) . There are countless ways to be chosen to be a priest-doctor: near-death experience, a mental naming, have a inclination, etc. Those are merely some of the most common. The common yarn throughout is that one time ( s ) he has been chosen, they must be trained. There are particular tabu that must be learned in order to go a shaman, but non all of these instructions hold changeless through the different folks. For case, there are several taboos refering feeding ; forbidden to eat outside and can non eat caput, bosom, bowels, or liver of an animate being ( Magic 194 ) . Some folks have their immature priest-doctor chorus from sexual dealingss, although other civilizations allow matrimonies. It is even accepted in other folks that the priest-doctor be a cross-dresser, marry a adult male that has a married woman, do married woman occupations every bit good as be a priest-doctor, and have homosexual dealingss. There is besides a secret vocabulary of the priest-doctor that must be learned an d particular techniques refering their map within society ( 194 ) . Once they have been trained in all the ways of the Shaman, so it is so clip for the novice priest-doctor to have the paraphinalia of the trade. There is cherished little the priest-doctor really needs to execute his undertaking. From his parents, he receives a headgear and a belt ( Magic 194 ) . From the teacher, the immature Shaman receives his first tunraq ( this is an Eskimo usage ) . A tunraq is a protective spirit to watch over the priest-doctor and to assist him with his demands. Additional tunraqs can be given by other priest-doctor for some service done for another, or by following the spirit? s on will ( 194 ) . This immature priest-doctor, though his preparation, went through several degrees of mental agony and enchantment in order to get at a new normalcy and reintegration into the society he was isolated from for old ages ( Gelfund 132 ) . this hurting authenticates the immature priest-doctor? s contact with the spirit universe ( 132 ) . There is so much talk of the priest-doctor traveling off to larn, traveling off to mend, that one might bury that the priest-doctor are an built-in portion of the community. They concentrate chiefly on bring arounding the ailment and rainmaking instead than acquiring involved in the authorities of the folk. They are, nevertheless, looked to for advice for the leading of the community. This is because one of the function of a priest-doctor is to be a defender of the wellbeing of the folk, guaranting go oning birthrate and wellness ( Magic 264 ) . Then once more, priest-doctor do non trust wholly on the religious kingdom for mending. They learn considerable cognition in first assistance and herbal remedies for? natural diseases? . This means that they do non miss empirical cognition ( cognition gathered from test and mistake ) and experimental technique ( 264 ) . Shaman use both learned cognition and religious cognition to bring around those that they come in contact with. Even the int eraction between three constituents of a healing # 8212 ; patient, priest-doctor, and public # 8211 ; made a considerable difference in the healing. This is called the? Shamanist Complex? ( Magic 35 ) . The Shaman undergoes specific provinces of a psychosomatic nature, the ill individual who may or may non see betterment in their status, and the populace, which is sing an enthusiasm and rational and emotional satisfaction, which provides corporate support ( 35 ) . This support perpetuates shamanistic healings, and starts the rhythm all over once more. The whole procedure of healing, whether modern medical specialty or option, comes out as being at least in portion religious healing. The subject of holding therapists come and remove existences from an ailment organic structure, or smooth out an instability is a invariably reoccurring subject in the medicative patterns of every crude faith and society. Still, there are distinguishable hints left in modern civilization that suggest there is something more than crude, barbarian superstitious notion. Gelfund, Michael. Witch Doctor. New York: Fredrick A. Praeger, Inc. , Publishers, 1964. 132-33. Griffin, Michelle. Personal Interview. 18 November 1997. Magic, Witchcraft, and Curing. Ed. John Middleton. Garden City, New York: The Natural History Press, 1967. Vogel, Virgil J. American Indian Medicine. Oklahoma University: Oklahoma University Press, 1973. ? Shamanism: a definition of sorts. ? Earth Dance Society. n. pag. Online. Internet. 17 Nov. 1997. ? What is Shamanism? . ? Global Spirituality. 1.1 Online. Internet. 17 Nov. 1997