It also appears to be something that one would have to teach oneself to know. Commitment shouldnt be something that should be practiced in a relationship. Commitment is different from devotion because of how it is similar to when a person signs a contract. The person is now constrained to a certain set of rules and obligations the person must fulfill. Whereas devotion has no pathway, it may go wherever love leads. Commitment is more work than it is play. One has to discipline oneself and have the willpower to complete a desired goal. Practicing commitment in a relationship is not ideal because love isnt needed in this type of relationship.
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New York: Morrow, 1988. A brief History of Time: From the big Bangs to Black holes. New York: Bantams, 1988. New York: Morrow, 1993. The discovery of Our Galaxy. Ames: Iowa State up, 1988. Devotion And Commitment Essay, research Paper, devotion and Commitment, when a lover gives oneself to another, is it devotion or commitment? It is difficult to say because it would depend on what type of relationship the two have with each other. Ideal love should be based on devotion because it is in a sense that smarta devotion is unconditional and flexible. Commitment seems to be more like something that you have to agree to or given to, mercy.
New York: knopf, 1995. Stephen Hawkings Universe: The cosmos Explained. New York: Basic, 1997. The dancing with Universe: From Creation Myths to the big Bang. New York: Dutton, 1997. New York: Penguin, 1997. The symbolic Universe: Life and Mind in the cosmos.
The nebulae of Our Galaxy. New York: Crowell, 1974. Stephen Hawkings Universe: An Introduction to revelation the most remarkable Scientist of Our Time. New York: Morrow, 1984. The milky way: Galaxy number One. New York: Crowell: 1969. Edwin Hubble: Mariner of the nebulae. New York: Farrows, remote 1995. Voyage to the Great Attractor: Exploring Intergalactic Space.
He noticed that there were faint emissions from nebulae and that he might be able to use these emissions as a ruler; from star to the milky way. He studied these emissions and concluded that they were blue stars. With this knowledge, he was able to use these stars in aiding him to measure their distances (Whitney 225). He was fascinated by henrietta leavitts work on Cepheids and he had to do his own research on them. Although finding the cepheids in the galaxies were easier said than done, hubble had to find them in remote galaxies. What he could find would enable him to get the calculations correct for measuring distances of nebulae away from the milky way (Moore 104). In this way hubbles curiosity had a great impact on his career as an astronomer. Bibliography, alter, dinsmore, clarence. Cleminsha, and John.
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When Sandage was done recording he data of his work, he would go back to hubble and give him the results (Overbye 22). This shows how devoted he was to his research, even if he was unable to handle the job due to old age he compromised. All of Hubbles work and Sandage work was done on the 100-in telescope, yet Hubble was still able to find myself the Andromeda nebulaes distance for the milky way and study red shifts. Telescope was being built, hubble asked if he could use the telescope for half of its available time. This shows his devotion because he wanted to use the telescope in order to further enhance his research (17). Edwin Hubbles curiosity about the universe started at youth and has grown.
Without this, he would have no desire to study the stars or galaxies. Hubbles interest in astronomy at the age of eight. On his eighth birthday party he spent the night with his grandfather star gazing (Freidman 16). When he was twelve years old he would ask his parents to seep outside and look at the stars at midnight with his friend Sam Shelton (18). His grandfather asked Hubble an astronomical question, and Hubble answered it so cleverly that his grandfather had is answer published in a newspaper (Whitney 222). This was the start of his great accomplishments to come. When Hubble was thirty years old, he worked at Wilsons Observatory to use the newly built 100-in telescope (Christianson 110).
Here, he spent hundreds of bone-numbing hours in the observers cage at mount Wilson telescope. Anyone who has spent time in the cage knows what an extraordinary effort of will it can demand: total concentration, and an ability to suppress shivers in the constant chill, lest you vibrate the telescope. Hubbles hard work and long hours were recognized by his fellow astronomers. The author of Wrinkles in Time, george Smoot, said, night after night Hubble photographed the nebulae, devoting himself to his goal so completely that he was perceived as arrogant and elitist (44). Unable to complete his any tasks on his own, hubble hired an assistant.
Sandage would work with Hubble and learn techniques that Hubble used to hopefully do research of his own in the future. Hubble taught Sandage how to classify galaxies so he could continue hubbles work. As Hubble age, he was unable to use the telescope any more. He didnt have the strength or energy to stay in the cage for long periods of time. So, he sent Sandage to carry out tasks for him. Everyday sandage would be given coordinates or jobs by hubble.
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There it is said that 'The society is not dependant professional on the presence of God '. The society cannot, and will not, say whether God is present in our universe or not. It merely holds that, in either case, humankind is free to accept the Axioms, chose the dogma and embark on the aim of the society of HumanKind. Hubble Essay, research Paper, devotion is one characteristic in Hubble that allowed him to do his work so well. Whether it was devotion to his family or to his work. It started when resumes he was just a youth; he was in a family of seven children and was expected to earn money for the family (Whitney 222). Hubbles devotion was mental and also physical. Hubble worked at mount Wilson for most of his career.
In the first place, the belief must not go beyond the possibility of the existence of God or his competitors. Any certainty in these matters is precluded by internship the implications of the Axioms, and will remove the sanction on the moral conduct of adherents of the society described in the Treatise on Morality, with all the consequences for the unity, peace and progress of the. Secondly, the practice of a religion, or a devotion to its faiths and principles, must not conflict with the pursuit of the aim of the society. Membership of the society of HumanKind must mean a life lived according to its precepts, principles and moral guidance. Put in the language of the society, belief in God or any other religious entity or concept is compatible with membership of the society of HumanKind in view of its acceptance of the uncertainty of all human knowledge. However, such belief must not itself breach Axiomatic uncertainty, nor lessen whole-hearted devotion to the aim, duty and Responsibility of the society. The reader will now, perhaps, recognise the care given to the wording of the 'god' link on homepage of the society website.
writings will readily recognise the direction of the foregoing discussion. This is yet another major problem for the society whose solution or solutions, cannot be prescribed or predicted in advance of the need for them. What view the society will take of its relationship with other systems of belief at any point in time must depend on the judgement it then makes on the future consequences of any stance it may decide to adopt. Clearly, in the uncertain world of the Axioms such decisions must be made when they arise, and can never be anticipated. All that can be said here in this Essay is that the devotion of the society of HumanKind to the maintenance of the conditions of the dogma will lead it to seek, and always to prefer, peaceful, supportive and co-operative relationships with others, rather than. Having dealt with the external (to the society) aspects of the issue of God and his competitors, there remains the internal question. Is belief in God or any other religious entity or concept compatible with membership of the society? The short answer is 'yes but with significant qualifications.
However, in a world dominated by systems of ideas based on God and other transcendent beliefs and entities, this is clearly a question on which the views of the society could, with benefit, be further clarified. The position of the society on these issues begins with a reminder of the process, described in the foreword to 'foundations by which it came into existence. The society was not established, nor does it seek, to undermine or dispute well-founded and firmly held beliefs among humanity. It offers instead a refuge for those unable or unwilling fully to accept them. Its abstention from any form of evangelism, and its oft-repeated determination not to proselytise, is the outward expression of that stance. It is also said in the Treatise about on Tolerance that there is no incompatibility between the existence of the society and the promulgation of alternative views of the origins and purpose of humankind. To the contrary, the society is bound by its principles to foster and encourage such views where they exist among humanity. That full and free attitude of supportive co-existence with other systems of belief must however, be conditioned by the society's devotion to its own Aim, duty and Responsibility, a limit which is fully described in the Treatise on Tolerance and further discussed elsewhere in these. In sum, adherence to the Objective of the dogma imposes a limit on the society in its freedom to foster, encourage, tolerate and support other systems of belief.
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God, summary, the attitude of the society toward God and his competitors for the devotion of humanity is discussed. In the process it is concluded that mere belief in the existence of such a power or entity is not incompatible with membership of the society of HumanKind, due to the society's acceptance of the Axiomatic uncertainty of all human knowledge and belief. God is briefly mentioned in the foreword to 'foundations and is tangentially touched upon elsewhere in these founding writings. The issue of the attitude of the society to god and his competitors as the originator of human life and the purpose of our existence is not directly addressed in those places. The reason is that the founding books are concerned to set out, and work through, the implications of an acceptance of the Axioms and choice of the dogma. They are not, as the Treatise plan on Tolerance, the peroration to the discourse, and the Essay on evangelism, make clear, an attempt to replace or supplant any firmly held belief in God. Neither does the society of HumanKind deny the existence of God or any of his competitors for the devotion of humanity, as the Treatise on Tolerance makes explicit. That paradoxical consequence of the ultimately absolute uncertainty of the Axioms is set out at the beginning of the Essay on evangelism.