Thesis on final year project on Vehicle Tracking System through GPS device
Thesis on final year project on Vehicle Tracking System through GPS device
PROJECT WORKFull description
Thesis for M.A. Educational Technology (defended in Sept. 2006)Full description
Bobby Guevarra's Theology 141 Final Oral Exam Thesis statements and brief answers. Ateneo de Manila UniversityFull description
DYNAMIC ANALYSIS OF LIQUID CONTAINING CYLINDERICAL TANKS By: Samuel
Final Oral Thesis Stat Statement ement Philosophy of Religion Religion Mark Joseph Calano 1. An analysis analysis of the conict conict et!een philosoph philosophy y an" theology theology lea"s #s to a share" in"ecisi$e in"eterminacy et!een the t!o sciences. %t entails #n"erstan"ing of principles gi$en in the kno!le"ge of e&perience' gi$en in a non(imme"iate empirical !ay' an" yet e)ecti$ely gi$en. *The e$ent+for it is in"ee" an e$ent+of the Re$elation' in giving this asol#tely #nforeseeale e&perience' !hich in a sense is asol#tely impossile accor"ing to the criteria of metaphysical scienti,city' - para"o&ically opens a space for ne! kno!le"ge' a ,el" of phenomena !hich !o#l" ha$e other!ise remaine" in$isile. An" th#s it gives the possiility metaphysically impossile/ of a comprehension' that is to say it o)ers an e&tension of the ,el" of rationality-. Re$elation o)ers a given comparale to e$ery other gi$en of e$ery other science. 0#t the proce"#res of access to this gi$en call for a "i)erent epistemology here the gi$en has nothing imme"iate ao#t it eca#se it is necessary to elie$e it in or"er to recei$e it an" to e$ent#ally reach a partial an" al!ays pro$isional comprehension of it. %n fact' to elie$e here means m#ch more than to hol" as tr#e-2 to elie$e "eman"s lo$ing eca#se it res#lts from a gracio#s gift a grace/' #t ao$e all eca#se it concerns in the last instance an" from the $ery eginning the re$elation of lo$e itself. 3o$e plays a role of epistemological me"iation2 it is a re4#ire" con"ition of access to the re$eale" gi$en.5 Philo $s Religion Philo no one ans!er 1. Tha#ma6ein!on"e Tha#ma6ein!on"er/ r/ think7reect think7reect f#rther' life changing' changing' concrete concrete e&perience e&periences s 8. Aisthesis ea#tif#l/ ea#tif#l/ attract attract #s' "esire "esire for the impossile' impossile' can9t e graspe"' graspe"' call for "iscernment :. 3ogos lang#age/ lang#age/ artic#late artic#late e&periences' e&periences' talk talk ao#t ao#t it Religion manifeste" in mo$ement 1. ;i$ene ;i$eness ss her here e an" an" no! no! 8. 0rokeness 0rokeness not perfect' perfect' % h#rt people an" people people h#rt me' forgi$eness forgi$eness par"on/ par"on/ :. Possi Possiil ility ity of a ;o" ;o" <. =hy =hy "o "o !e !e s#)e s#)er> r> ?. @ope Re(ligare in" again' commit again' rene! to something greater Re(eligare look ack' recollect Re(legere to choose' *!e are chosen5 Re$eale" #st gi$en $s reason
8. *B$ery phenomenon appears' #t it appears only to the e&tent that it sho!s itself.5 The concrete manifestation of this sho!ing is the fact that there are e$ents. B$ents are not simply oects t#rne" into e$ents. There are oects2 there are e$ents. B$ents are al!ays historical an" in time. 0irth an" "eath are e&les of e$ents. 0#t irth is "i)erent. *%t happens to me e&actly in that it happens' an" happens advenir D only in that it en"o!s me !ith a f#t#re l’avenir D. My irth is not calle" a phenomenon that of the non(originary origin/ eca#se it sho!s itself ' #t eca#se' in the $ery asence of any "irect monstration' it comes to pass as an e$ent that !as ne$er present an" al!ays alrea"y "ate" passED' #t ne$er o#t"ate" "epasseD+in fcat' al!ays to(come. My irth "oes phenomenali6e itself ' #t as a p#re e$ent' #npre"ictale' irrepro"#cile' e&cee"ing all ca#se' an" making the impossile possile that is to say' my al!ays ne! life/' s#rpassing all e&pectation' all promise' an" all pre"iction. This phenomenon' !hich is accomplishe" in a perfect re"#ction of that !hich sho!s itself ' th#s testi,es in an e&ceptional an" para"igmatic !ay that its phenomenality o!s "irectly from the fact that it gi$es itself.5 The self is oth the gi$en an" the gi$en to. *The gi$en(to is characteri6e" therefore y reception. To e s#re' reception implies passi$e recepti$ity' #t it also re4#ires acti$e capacity2 the capacity capacitas/' in or"er to gro! to the meas#re of the gi$en an" to maintain its happening' m#st p#t itself to !ork+the !ork of the gi$en to e recei$e"' the !ork on itself to recei$e-. The gi$en re$eals itself to the gi$en(to y re$ealing the gi$en(to to itself. Bach phenomenali6es the other as the re$eale"' !hich is characteri6e" y this essential phenomenal reciprocity' !here seeing implies the mo"i,cation of the seer y the seen as m#ch as of the seen y the seer. The gi$en(to f#nctions as the re$elator of the gi$en an" the gi$en as the re$elator of the gi$en(to.5 B$ent ( ( ( ( eath ( ( ( ( ( S#ici"e ( ( 0irth ( ( (
irrepro"#cile' no ca#se' #nforeseeale makes possile time' #nfol"s tr#e time' recogni6es time' go thro#gh in time it stages yo# look thro#gh a !in"o!' see something f#rther manifeste" in time can only speak of it only e&perience" thro#gh the "eath of the other accomplishe" fact can9t capt#re it' it escapes yo# re"#ce "eath to an oect no one can "ie for #s' my o!n "eath in$ol$es me completely gi$en onto o#rsel$es' perfect gi$ing yo# aren9t a!are yetGnot conscio#s sat#rate" phenomena
:. Forgi$eness operates !ithin the aporetic logic of forgi$ale an" the #nforgi$ale' !ithin an" !itho#t the economy of e&change. The con"itional an" the #ncon"itional are asol#tely irre"#cile to one another' #t are also at the same time in"issociale. *There is in forgi$eness' in the $ery meaning of forgi$eness' a force' a "esire' an impet#s' a mo$ement' an appeal call it !hat yo# !ill/ that "eman"s that forgi$eness e grante"' if it can e' e$en to someone !ho "oes not ask for it' !ho "oes not repent or confess or impro$e or re"eem itself' eyon"' conse4#ently' an entirely i"enti,catory' spirit#al' !hether s#lime or not' economy' eyon" all e&piation e$en-. HForgi$ing oneself9+if % ha" to ans!er' % !o#l" say' on the one han"' % ne$er forgi$e myself' an" on the other han"' % al!ays forgi$e myself. %n oth cases' it !o#l" imply that % am not alone !ith myself either !hen % forgi$e myself' eca#se % s#mmon someone !ho helps me' or !hen % "o not forgi$e myself' eca#se there is another one of me !ho !ill not forgi$e me-. The people !ho ha$e faith in ;o"((since faith is not certainty an" since faith is a risk+ are also tempte" to acc#se or "eno#nce ;o". That is part of the risk of faith.5 To forgi$e 3ang#age ( Al!ays alrea"y f#l,lling the promise to speak the tr#th ( @inting at the tr#th Par"on ( Mention an" ask ( B&plain G ask for an apology =hy> Par"on $s Merci G m#ltiplicity of interpretations ( Ise lang#age as an archi(promise G f#n"amental' fo#n"ational ( Speak of an e$ent' #t it9s alrea"y "one ( =or" G attempt to talk of an e$ent that happene" ( 3ang#age G can9t grasp !hat is alrea"y accomplishe" Forgi$eness is a gift G Pharmakon poison an" gift/ ( Poison G tool for manip#lation ( ;ift G gi$en to #nforgi$ale In/con"itional forgi$eness ( @#man is "e6ein ( Inforgi$ale m#st al!ays pass thro#gh con"itions ( Incon"itional only makes sense in con"itionality' no *!hy5 o Challenge con"itionality o B&pan" thro#gh shattering Forgi$eness takes practice Can yo# forgi$e yo#rself> ( J#st gi$e #st eca#se %nprescriptaility $s Inforgi$aility ( Forgi$eness an" ref#sal G hyperolic ethics
<. The ontological arg#ment is ontological only !hen it pro$es the e&istence of ;o" on t!o gro#n"s 1/ y starting at a p#re concept an" 8/ y starting at the p#re concept of an essence. The *ontological arg#ment is not ontological.5 Firstly' the starting point is a matter of faith an" is not a matter of concept#al o$io#sness. %ntelligence procee"s from faith *eca#se rationality consists mainly in recogni6ing in faith the permanent an" ra"ical con"ition of the possiility of thinking2 in that sense' intelligence nee"s not merely faith' #t e&plicitly speci,e" faith. - %t is impossile to "eny the critical non(concept of the id quo maius cogitari nequit . There occ#rs in relation to the id quo maius cogitari nequit a secon" r#pt#re' !hich reaches a transcen"ental i"eal+that !hich transcen"s the transcen"ental limits of o#r thinking. %n this sense' it is not simply an iss#e of the comparati$e' #t of the asol#te s#perlati$e+ Summum Bonum.
?. *Prayer is religio#s e&perience par e&cellence for it is the sole h#man act that opens the religio#s "imension an" ne$er come to #n"er!rite' to s#pport' an" to s#)er his opening.5 There is nothing that ;o" "oes not kno!. 0#t the !or"s spoken in prayer constit#te many semantic le$els. e$ertheless' it remains a !o#n"e" !or".
K. Anselm9s Proslogion is a manifestation of credo ut intelligam. *O 3or"' % "o not attempt to gain access to Lo#r loftiness' eca#se % "o not at all consi"er my intellect to e e4#al to this task. 0#t % yearn to #n"erstan" some meas#re of Lo#r tr#th' !hich my heart elie$es an" lo$es.5 Anselm "esires for aliquatenus to get to #n"erstan" sicuti est . An" he #n"erstan"s that ;o"' !ho is Summum Bonum' is not only id quo maius cogitari nequit #t is also quiddam maius quam cogitari possit. *Lo# alone' 3or"' are !hat Lo# are es quod es/ an" are =ho Lo# are et tu es qui es/-. 0#t Lo# are !hat Lo# are' eca#se that !hich Lo# e$er or in any !ay are' this Lo# are as a !hole n" al!ays hoc totus et semper es. 5 Anselm sho!s #s that it is not a 4#estion of #n"erstan"ing the same ;o" as it is a 4#estion of !hat happens to #s in the p#rs#it of this ;o".
. Faith is not a shiel" to s#)ering. ;o" is silent2 @e remains silent e$en in the face of all these s#)ering. Faith is not al!ays easy. *0#t Christ "i" not "ie for the goo" an" ea#tif#l. %t is easy eno#gh to "ie for the goo" an" ea#tif#l2 the har" thing is to "ie for the miserale an" corr#pt(this is the reali6ation that came home to me ac#tely at that time.5 There is something ao#t o#r neighors that comes !ith faith2 it is ne$er sel,sh. *Sin- is not !hat it is #s#ally tho#ght to e2 it is not to steal an" tell lies. Sin is for one man to !alk r#tally o$er the life of another an" to e 4#ite oli$io#s of the !o#n"s he has left ehin".5 Rightly' *tDr#e lo$e !as to accept h#manity !hen !aste" like rags an" tatters.5 e$ertheless' it remains to e ans!ere" !hy !e s#)er an" !here is ;o" in all these. Silence en"s !ith these contro$ersial lines *TrampleN TrampleN5 those eyes of pity ha" sai". *Lo#r foot s#)ers in pain2 it m#st s#)er like all the feet that ha$e steppe" on this pla4#e. 0#t that pain alone is eno#gh.5 The priest ha" sai"' *3or"' % resente" yo#r silence.5 *% !as not silent2 % s#)ere" esi"e yo#'5 ha" een the ans!er. *0#t yo# tol" J#"as to go a!ay =hat tho# "ost' "o 4#ickly. =hat happene" to J#"as>5 *J#st as % tol" yo# to step on the pla4#e' so % tol" J#"as to "o !hat he !as going to "o. For J#"as !as in ang#ish as yo# are no!.5
. @ope is the patient seeking of the light' yet to e orn' that cannot e seen nor e&perience" in moments of capti$ity' capit#lation' an" "arkness. *@ope is sit#ate" !ithin the frame!ork of the trial' not only correspon"ing to it' #t constit#ting o#r eing9s $eritale response.5 %t is not optimism' $italism' Stoicism' an" ;nosticism eca#se it entails the constant "ecision nisus/ to hope an" the temptation to constantly lose hope. %t is a positi$e non(acceptance that is not centere" on the self' #t respects the personal rhythm y !hich one #n"ergoes the process of hope. There is openness to the sit#ation+a len" of patience an" tr#st.
. espair is a capit#lation to an" an anticipation of repetition2 it is spirit#al a#tophagy or self("e$o#ring. Gk. auto-phagein/. %t t#rns to!ar"s the ego' making it the center an" closing it o) from possiilities' trapping itself #p in capti$e "arkness. @ope is creati$e. %t is open to !hat can e e$en if it has yet to see the ho!. @ope challenges fatum an" o$ercomes the temptation to "ecei$e one9s self !hen it is not ,&e" on a "e,nite oect an" it gro#n"s e$erything in ;o"' so#rce of all hope. %n this sense' time chronos $s. kairos/ an" free"om are sa$e" an" properly #n"erstoo".
1Q. @ope is al!ays gro#n"e" in comm#nion. Against the temptation to "espair an" the temptation to reect hope ase "on empiricism' there is only one reme"y' a hope that can e est e&presse" as % hope in Thee for #s. There is a "eep an" intrinsic relationship et!een lo$e an" hope. @ope' like lo$e' is not possessi$e' nor osessi$e2 it is not clingy' not controlling' #t freeing. %t is non(calc#lati$e' non( oectifying' #t rather is patient an" tr#sting. Faithf#lness an" tr#thf#lness in hope is a grace' a "ecision' a call' an" a response. %n the face of "eath' hope says to the elo$e"' *Lo# shall not "ie.5 An" *O#r comm#nion is in"estr#ctile'5 an" *Someho!' in some !ay' % !ill see yo# again.5 The person !ho hopes "oes not e&actly kno! ho! that !ill happen2 he also kno!s that he himself cannot make it happen. %t is a recognition of hope an" lo$e as oth nostos an" kainon ti as efore' #t "i)erently an" etter than efore+a ret#rn to eing' #t in a trans,g#re" !ay.