List of spacecraft in the Culture series Since the Mind concerned chooses its own name this may sometimes even indicate a degree of self-hatred over its purpose for existence. Warship Minds are somewhat out of the normal Culture's behaviour range, designed to be more aggressive and less ambivalent about violence than the usual Culture citizen. Some such Minds choose to "sleep" in between periods of conflict, due to their boredom and uneasiness with typical existence in the Culture. It is stated in Excession that the Minds of warships are backed up without fail, giving them a form of immortality which is considered crucial for them to be able to take the risk of going into combat; for other ships, backing up their Minds is typical but optional, and a few minds do choose to live with the possibility of real death or even to commit suicide, typically by switching off their power cores, although a more painful death can be achieved by channelling energy from their engines into the "brain" of the ship.
But Jesus' followers during the first four or five generations after his death were far more concerned about sexual morality than Jesus himself had been. One pattern centered on the reproductive function of sex and established nature and the natural as the criterion of what was licit; the second focused on the notion that sex was impure, a source of shame and defilement; the third emphasized sexual relations as a source of intimacy, as a symbol and expression of conjugal love.
Medieval writers placed greater emphasis upon the first two patters, but at various times prior to the Reformation, and in many segments of Christian society since then, all three approaches and the consequences deduced from them have been held and taught in various combinations.
The Roman familia meant a household, not a family in the modern sense, and households came in a great variety of sizes and shapes. Among the wealthy and powerful, the household often numbered hundreds of persons and things: Among the poor, however, households were apparently small, since they included no slaves or servants and little property.
The familia of the humble often consisted simply of a woman and her children. Again, the male head of household was not part of his own familia.
They plainly felt that no explanation was required, that sex was so filthy and degrading that the reason for condemnation of it was self-evident.
Although a few early writers expressed a preference that clerics not marry at all, nearly every third-century Christian clergyman whose marital status is known seems to have been married. The first effort to prohibit clerical marriage appeared in the canons of Elvira in the early fourth century.
Humans then became incapable of controlling either their sexual desires or the physical reactions of their gonads. Patristic discussions of the place of sex in the Christian life are shot through with a fundamental ambivalence about the place of women in the scheme of salvation. Augustine agreed clearly and emphatically with other patristic writers in requiring that men observe the same norms of sexual conduct as women.
At the same time, however, Augustine, like other patristic authors, considered women frankly inferior to men, both physically and morally. These plans regulated diet, clothing, social contacts, sleeping habits, posture, and other aspects of daily living with the aim of eliminating physical, mental, or emotional stimuli that might trigger responses and sexual desires.
The one means of fighting off sexual temptations at which practically all authorities drew the line was castration. Although one or tow extremists - Origen was the best known - had advocated and even practiced this radical method of combating sexual temptation, orthodox opinion held that this solution carried a good thing too far.
Both the so-called Canons of the Apostles and the genuine canons of the Council of Nicaea prohibited the practice. They rejected the notion that consummation was an essential part of marriage. It made no difference whether a couple ever went to bed together; so long as they consented to marry one another, that was what counted.
If consummation was not essential, it might follow that sexual impotence constituted no reason for holding a marriage invalid, and Augustine at any rate seems to have subscribed to this view.
Christian authorities warned married couples that they should have sex only for proper reasons.
Augustine pointed to the Old Testament prophets as examples for married persons of his own generation. The prophets, he claimed, made love to their wives rationally and solely for procreative purposes.
Since marital sex is a favor, not a right, couples should avoid making love merely for enjoyment or because they felt like it. Only propagation of the species, Augustine warned, entitled them to make use of the marital privileges blamelessly. But while Augustine and his contemporaries cautioned against intercourse for pleasure, they also reminded their married hearers that they were obliged to give their spouses sex on demand.
The marital debt was a right that either party could claim. The other partner might sin in asking payment of the sexual debt for wrongful reasons or at inappropriate times, but the spouse who complied did not share the guilt.
If a couple agreed by mutual consent to cease having sexual relations and one of them later had a change of mind, however, the other party had no obligation to honor a demand for the resumption of marital intercourse.
A mutual decision to forego sexual relations canceled the marital debt, and neither party could thenceforth rescind that decision. The marital debt created a parity of rights and obligations between spouses.Introduction to Sociology – 1st Canadian Edition. Main Body.
Chapter 3. Explain the significance of symbols and language to a culture; Explain the Sapir-Whorf hypothesis; which are a type of subculture that rejects some of the larger culture’s norms and values.
In contrast to subcultures, which operate relatively smoothly within the. 🔥Citing and more! Add citations directly into your paper, Check for unintentional plagiarism and check for writing mistakes.
The major elements of culture are symbols, language, norms, values, and artifacts. Language makes effective social interaction possible and influences how people conceive of concepts and objects. Major values that distinguish the United States include individualism, competition, and a commitment to the work ethic.
A word on historical English weddings. Traditionally, in front of the church door, the groom would, in front of witnesses, announce his bride's dower--that portion (usually 1/3) of his holdings she would be allowed to use should he die before she did (she could also inherit land and property, but this was a .
The Master of Liberal Arts in Gastronomy focus area in History & Culture explores the many facets of food across cultures over time. Through analysis and critical thinking, students will gain the research and writing skills necessary to synthesize information, providing valuable life and career.
80+ country-specific guides covering country characteristics, the people, language, culture, etiquette, business protocol, communication styles and much more.