In past projects, students have had the opportunity to




From time to time we hear people sincerely describing other persons as being, or having been, "Wise and Good."

We find this passage in Aldous Huxley's Introduction to The Perennial Philosophy -

The bachelor's degree in humanities requires 46 credits in minor and/or elective coursework.

Recommended: WRTG 101 or WRTG 101S. A survey of global civilizations from prehistory to the 1500s. The aim is to explain the impact of environmental conditions on the development of civilizations using basic geographical knowledge; describe how human contacts, global connections, and migrations contribute to the development of civilizations; and compare the development of institutions (social, political, familial, cultural, and religious) to explain their impact on societal transformations. Focus is on examining what history is and thinking critically about history by analyzing historical approaches and methods.


Analysis means to break down and study the parts.

Writing a critical paperrequires two steps: critical reading and critical writing.



Somewhat similar developments to those predicted by Sacks for Europe relating to religious adherence have already become apparent in the United States of America!


Everyone who loves has been born of God and knows God.

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Whoever does not love does not know God, because God is love.


Seriously intentioned, but not always successful, attempts being made to similarly promote atheism on public transport in Australia, New Zealand, Finland, Germany, Ireland, Italy, the Netherlands, Spain, Sweden, Russia and Switzerland.

The greatest among you will be your servant.

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This program accepts up to 90 transfer credits.

The later nineteenth century is the age of modernity as an achievedreality, where science and technology, including networks of masscommunication and transportation, reshape human perceptions. There isno clear distinction, then, between the natural and the artificial inexperience. Indeed, many proponents of postmodernism challenge theviability of such a distinction tout court, seeing inachieved modernism the emergence of a problem the philosophicaltradition has repressed. A consequence of achieved modernism is whatpostmodernists might refer to as de-realization. De-realizationaffects both the subject and the objects of experience, such thattheir sense of identity, constancy, and substance is upset ordissolved. Important precursors to this notion are found inKierkegaard, Marx and Nietzsche. Kierkegaard, for example, describesmodern society as a network of relations in which individuals areleveled into an abstract phantom known as “the public”(Kierkegaard 1846, 59). The modern public, in contrast to ancient andmedieval communities, is a creation of the press, which is the onlyinstrument capable of holding together the mass of unreal individuals“who never are and never can be united in an actual situation ororganization” (Kierkegaard 1846, 60). In this sense, society hasbecome a realization of abstract thought, held together by anartificial and all-pervasive medium speaking for everyone and for noone. In Marx, on the other hand, we have an analysis of the fetishismof commodities (Marx 1867, 444–461) where objects lose thesolidity of their use value and become spectral figures under theaspect of exchange value. Their ghostly nature results from theirabsorption into a network of social relations, where their valuesfluctuate independently of their corporeal being. Human subjectsthemselves experience this de-realization because commodities areproducts of their labor. Workers paradoxically lose their being inrealizing themselves, and this becomes emblematic for those professinga postmodern sensibility.