Saturday, January 25, 2020
The Visitor Motivations To Attend Events Tourism Essay
The Visitor Motivations To Attend Events Tourism Essay Motivation or the drive to attend events can be of generic nature. Benefits associated with it also plays a motivational role. Leisure and travel especially having quality time with family and friends in addition to enjoy that sense of belonging give reason to attend events. Events pull people from all corners, socializing can be one of the many interest which drives oneself to attend events. The sole purpose of creating events by social and cultural group is socializing. Planned events definitely facilitate socializing, i.e. people coming together and interacting. People attend events for generic personal benefits such as entertainment and simple diversion (we can call this escapism) and having fun. Generic Experiences are those which can occur at any event. These experiences depend more on an individuals state of mind and particular circumstances rather than with the event theme, programme or setting. There are some ambiguous and generic reasons to attend events like entertaining, a reaction to something or ones point of view. . The event might be solemn and sacred. Sports event can attract fun loving visitors. Any enjoyable, stimulating or relaxing event draws people towards it. (Donald Getz, p. 182). There are some specific event experiences which are considered motivational. These events are planned events. People seeking knowledge, with a learning objective welcomes a cultural event. They are able to know something new and appreciable about the culture. Engage emotionally and cognitively with places, people and their lifestyle, historical aspect, cultural performances, food and beverages, art and architecture of that place . Simply sightseeing, enjoying, entertaining or spectacle, does not constitute a cultural experience. Belonging and sharing among a social group, community or nation are reflected in celebration. Values come to the forefront. In many cultural events community itself is the theme of celebration. Cultural events are concerned with genuineness in experiential terms. For a joyous experience being one of the motivational factor, festival and carnivals are attended by visitors. These festivals and carnivals depict a wide range of themes. These festivals can be sacr ed and religious. The carnivals associated with wild and boisterous merry making. The festivals may embody rituals. These festivals and carnivals entertain the attendants, provide a party atmosphere, these seem to be the drive which attract the visitors. The entire experience is dependent on the visitors involvement, their thinking, their approach (Donald Getz, p. 183). The developed souls are drawn towards spiritualism and religion. Any event associated with spiritualism and religion motivates them to attend. Events associated with transcend, to discover self, rapture, ecstasy, revelation with intense religious or spiritual experiences are more than enough to motivate these souls to attend the spiritual and religious events. There are significant differences between being religious and being spiritual. Spiritual refers to personal belief, a search for meaning in ones life, and so any tourist could have a spiritual experience in a sacred place or alongside religious pilgrims. (Timothy and Olsen , 2006, p 271) There are possibilities for spiritual experiences being incorporated into, or modifying mans common forms of tourism, from nature tours to attending farm shows and harvest festivals, food and wine tastings to spa visits. While often associated with visits to sacred places, spiritual experiences are also realized through meditation, exploring and performing rituals. In this sense the search for meaning in life can propel, almost invisibly, many leisure and travel activities or events. (Reisinger, 2006) A rite of passage and a transforming experience, the pilgrimage a special event in a persons life. A quest, a journey and an experience of a sacred place acts as motivational factors for this type of event. A pilgrimage is conceptualized as a special event in a persons life. There are well defined events for religious pilgrimage. The main motive of this event is to purify, repent, sacrifice and praise. In some cases it gains special status, making it a transforming process, at least in symbolic terms for e.g. on completion of the Hajj, one becomes Hajji. (Donald Getz, p. 184). Many tourism scholars now speak of secular pilgrimages or secular events , such as a golfers pilgrimage to St Andrews in Scotland (the generally recognized birthplace of the game) or a wine lovers pilgrimage to the regions in which favourite wines are produced. Gammon (2004) wrote (p. 40): pilgrimage.., will include a journey of some kind to a place (or places) which holds personal and/or collective meaning to the pilgrim The experience might provoke awe and wonderment, whether at a sport shrine or a holy event. (Donald Getz, p. 185) Within special interest groups, or sub-cultures, certain events have prestige and become must-see, must-do icons. For example, marathon runners strive to qualify for the Boston Marathon, making participation in that event almost like a pilgrimage. Does this apply to music concerts or other types of events? Could consumer researchers identify an evoked set of events that people just have to attend because of their symbolic value? (Donald Getz, p. 185) Many political and state events have a high degree of formality, pomp and ceremony attached to them. Terms like stately. regal or dignified might be used to describe the mood. Attendance to these events is to protest, participate or report on depending on what access the visitor have to the VIPs, and how they interact with security. For the politicians in attendance there should be dialogue, negotiation and public displays of diplomacy. (Donald Getz, p. 185) By labelling entertainment an industry, society has created a social construct that depicts many forms of planned events (especially concerts, award shows and sports. but even festivals and art exhibitions) as entertainment. Events, for many, have become legitimate outlets for consumerism where time is spent and money oblivious to, or unwanting of, any deeper experience or meaning than short-lived amusement. This, of course, is a dangerous thing for anyone concerned about the arts, cultural authenticity or social values. (Donald Getz, p. 185) Aesthetic judgement concerns art but is value laden and relative. What one person finds attractive, another might describe as boring or disgusting. An aesthetic experience, however, is one in which we find something to be pleasing to us. It can be the aesthetic appreciation of paintings, food, fashion or music. Designers take note: aesthetic experiences are valued, and they motivate a great deal of travel and consumption. (Donald Getz, p. 185) Authenticity is widely considered by academic scholars to be a crucial factor in visitors motivation to attend any event. In the heritage event, arena authenticity is a widely used marketing tool. If an event is authentic, then the attendee gains both in self-fulfillment because it is perceived to be a more valuable experience but also because it provides greater status and prestige to them when discussing the visit with friends. However, it is important to remember that the degree of authenticity ascribed to the event is often different to different people. A visitors perception of authenticity depends. however, upon their own understanding of culture and appreciation of art forms, such as dance or music, as well as their taste and educational level. It is also affected by external factors such as overcrowding, weather and traffic on the journey there. Similarly to motivation, each individuals perception of authenticity will be different. Visitors accept, and even expect, a certain level of staging and inauthenticitv in events, which do not necessarily detract from the value of that experience, but are seen as intrinsic. Authenticity can be existential, in visitors minds rather than an actual reality. (Peter Robinson, Debra Wale, Geoff Dickson, 2010). In case of Food Events, Festivals, etc the main motivation at the enterprise level is to create relationships with customers and consumers. The opportunity for face-to-face contact can lead to positive relationships with consumers which may lead to both direct sales and indirect sales through positive word of mouth; increasing margins through direct sales to consumer because of the absence of many distribution and intermediary costs; increasing consumer exposure to products and increasing opportunities to sample products rather than through normal retail outlets; building brand and product awareness and loyalty through establishing links between producer and consumer; providing an additional sales outlet. For smaller producers who cannot guarantee volume or consistency of supply, direct sales via event is the only feasible sales outlet; providing marketing intelligence on products and customers. Producers can gain instant and valuable feedback on the consumer reaction to their existi ng products. and are able to trial new additions to their product range; and providing opportunities to educate customers. Visits to events can help create awareness and appreciation of specific types of foods and food as a whole, the knowledge and interest generated by this can be expected to result in increased consumption and purchase. (Telfer and Wall, 1996; Hall and Mitchell, 2001, 2008; Hall et al., 2003) Wine festival visitors are not alike in terms of their needs, wants, and personal characteristics. They should not be considered as being a homogenous group. It is important for festival organizers and wine marketers to recognize these different groups in order to implement appropriate promotional strategies. (C. Michael Hall, Liz Sharples) The single event case study is dominant within empirical work. Li and Petrick (2006) suggest that a majority of the studies pertaining to festival and event motivation have employed travel motivation frameworks which have been theoretically based on the escape-seeking dichotomy and push-pull model. Event attendance motives are multiple, and include cultural exploration, family togetherness, recovery of equilibrium, novelty. external group socialisation, known group socialisation, gregariousness and festival participation and learning.(Janet Cochrane, 2008, p. 236) In addition to the above and taking into consideration the characteristics of the Ulaanhaatar Naadam as a key sporting event, the growing body of literature on motivation for attending sporting competitions should also be acknowledged. Kim and Chalip (2004). in particular. have cast some light on motivations associated with fan interest (identifying with specific competitors) and the aesthetic appreciation. .(Janet Cochrane, 2008, p. 236) Although the practice of marketing is often reduced to, or confused with advertising and sales, it is best described as the management of the interface or exchange relationships between an organization and its stakeholders, in pursuit of achieving the organizations goals. Communications are a key element in this ongoing process. Marketing requires research to gain understanding of customers and other stakeholders needs, motives and choices, the effectiveness of communications, and the influences of price and supply. Its theoretical foundations lie mainly in psychology and economics. Customers are not the only group that requires relationship management that task starts internally with staff and volunteers and extends externally through facilitators and regulators. Events marketing is dependant on the visitors motives to attend the event. (Donald Getz, p. 278) Worldwide interest, increasing globalization, a growing television audience and exposure to the World Wide Web have led to increased interest in events as a reflection of contemporary culture. In some extreme instances, sporting events can stop the nation arid the world. This is certainly the case with some athletic events in the Summer Olympics. Two billion viewers watched Pope John Paul IIs funeral. The execution of this event was doubtlessly planned in infinite detail an extraordinary ceremony attended by the worlds leaders and watched worldwide. (Merilynn Van Der Wagen, 2007, p. 8) Competitive environment, countries and cities involved in bid processes demonstrate the competitive nature of event procurement. Many conferences and exhibitions attract thousands of visitors and their expenditure is generally much higher than the average international visitor, All over the world in China, in particular there are initiative5 to build bigger and better convention facilities in order to attract this lucrative segment. (Merilynn Van Der Wagen, 2007, p. 8) Economic and tourism impact, business, cultural and sporting events also contribute significantly to the economic and tourism impact on cities and even countries. Many cities and suburbs are branded by their hallmark events, including Edinburgh. Monaco, Rio, Calgary and Chelsea. Taken into account here is the direct expenditure of visitors and event organizers as well as the indirect (or flow on) economic effect on the wider community. (Merilynn Van Der Wagen, 2007, p. 8) Authentic or imaginative event products, consumers look for a point of difference and, in particular, authenticity when visiting an event as a tourist. Where leisure options are a dime a dozen, an event needs to provide the motivation to attend. In the case of annual events, the visitor needs a reason to return. WOMAD is an example of a popular and enduring event, held in several cities. WOMAD stands for World of Music, Arts and Dance, expressing the central aim of the WOMAD festival, which is to bring together and to celebrate many forms of music, arts and dance drawn from countries and cultures all over the world. The organizers say they aim to excite, to inform, and to create awareness of the worth and potential of a multicultural society. (Merilynn Van Der Wagen, 2007, p. 8) There is an old adage that Nothing happens until somebody sells something-an observation offered by Red Motley, the original editor of Parade magazine, the Sunday supplement to the Washington Post. Nowhere is this truer than in the conference and event industry. The marketing process must begin at the outset of the planning process, during the setting of the goals and objectives of the event itself. Marketing must both reflect and drive those objectives. It must also integrate the objectives into one goal and enlist people into action toward the fulfillment of that goal. (Leonard H. Hoyle, p xvii) For example. an educational conference essentially has one goal: to educate participants. The marketing approach should emphasize the unique educational programs that this event will offer the attendee. Many vague promotions begin with You Are Invited to Attend. . . or something limpid such as Join Us for the 20th Annual Conference. These are far less comuelling uitchcs than those that proclaim: Learn How to Increase Your Profits or Ensure That Your Business Can Survive in the New Millennium. (Leonard H. Hoyle, p xvii) A conference might be designed to focus on a number of objectives such as, for example, education, entertainment, and changing the future governance of the organization. If this is our hypothetical event, marketing should drive all of those objectives. As an example. print promotion should proclaim that when you attend this event, you will learn Techniques for Success, revel in The Greatest Celebration of the Decade, and discover how to Position Our Association to Succeed in the Now Millennium. (Leonard H. Hoyle, p xvii) The essential point is that the marketing must begin when the planning process is launched. Only then can it serve as the greatest integral asset to drive attendance, profits. and repeat business at the next event. (Leonard H. Hoyle, p xvii) Marketing should integrate all of the management decisions so that they focus on the goals and objectives of the event as well as those of the sponsoring organization itself. (Leonard H. Hoyle, p xvii) History is rich with examples of creative geniuses who have dreamed beyond the borders of the conventional in order to develop awareness and increase sales for their events. they all shared a commonality of purpose. namely, the three Es of Event Marketing: Entertainment,Excitement, Enterprise. (Leonard H. Hoyle, pp 1-2) Whether you are marketing a complete convention or a standalone awards banquet. all three of these elements are critical to the continuing success of any event. Entertainment, for example, is available everywhere in our society. Years ago, people had to make a special effort to leave their homes to attend the theater or a sporting event to enjoy entertainment. They are now saturated with convenient home entertainment options on television, CDs and DVDs, computers. and videos. Key to your marketing success is the need to provide entertainment that will once again compel your audience to leave home to experience something they will not find there, because what you are offering is different, unique. and designed just for them. (Leonard H. Hoyle, p. 2) Excitement may seem intangible, but it is real. It is key to making an event memorable. Excitement may be generated by entertainment that blows the doors off the place: the great band, the dazzling magician, the fabulous party staged in the atrium lobby of a resort hotel. Bitt entertainment may have nothing to do with the excitement promised by an event marketer. Many marketers miss the opportunity to promise excitement in other critical features of their meeting and other events. (Leonard H. Hoyle, p. 2) Excitement can be part of a tribute to an industry leader, a new corporate logo introduced at a sales conference, or a celebration of an associations anniversary. The point is that it should always be considered as part of an effective marketing plan. (Leonard H. Hoyle, p. 2) For example, the greatest excitement for an attendee may be the eye-opening revelations of that special educational program that advances knowledge and career opportunities and changes lives forever. Or it may be the impact of that keynote speaker whose motivational message will become a lasting asset, and cherished memory, for the listener. The lesson? In whatever you market. incorporate excitement as pad of the promise. And then make sure it is delivered. (Leonard H. Hoyle, p. 2) Enterprise is defined in Websters Unabridged Dictionary as, among other things. a readiness to take risks. (Leonard H. Hoyle, p. 2) The natural inclination of people to experience something new, to be among the first to be able to describe those experiences to their friends, and to become part of the inner sanctum of the new enterprise. They wanted to blow the doors off the place and dared to ask the impertinent questions. (Leonard H. Hoyle, p. 3)
Friday, January 17, 2020
Financial Management Questions Essay
Question 1:            Medwig Corporation has a DSO of 17 days.  The company averages $3500 in credit sales each day.  What is the company’s average account’s receivable?            Answer / Solution:            Accounts Receivable = Days Sales Outstanding * (Sales / Days)                                                         = 17 * (3500/1)                                                         = $59,500 Question 2: Discuss some of the techniques available to reduce risk exposures?            Answer:            Insurance is one of the simplest and most available ways to reduce exposure to risk.  It involves the transfer of risk to another company.  Depending on the amount and nature of the risk involved, risk retention by self-insurance might not be a practical option, especially if the cost of transferring the risk (insurance premiums) is reasonable enough to not add significant costs.  Risk transfer is not done always through insurance, however. Outsourcing some operations to a company who agrees to take on the risk involved is another type of risk reduction.  Some tasks are best suited for specialized companies, and large organizations might outsource such activities as customer support, software development and internal security. Derivative hedging is also an option, depending on the nature of the company.  Futures contracts, for example, reduce the risk of price fluctuations in a particular commodity, and are very useful to transfer it to a speculator.  A company producing commodities would benefit from this type of hedge.            Aside from transferring risks, a company might try to reduce risk by reducing the inherent cause of the risk.  Instead of hiring a single custodian for cash transfers, a company might hire another one to reduce the risk of employee theft.            The last method is to avoid the risk completely.  This will completely circumvent possible losses, but it also precludes any possible gains from taking on the risk.
Thursday, January 9, 2020
Kimberley Process Certification Scheme Overview - 1051 Words
Kimberley Process Certification Scheme (KPCS) Background Africa has a history of political turmoil, which often led to frequent Coups staged by the military. These armed forces used proceeds from sales of illegitimate diamonds to fund their operations. In Angola, UNITA used the illegitimate trade of diamonds to fund itself. This resulted in sanctions being placed upon Angola by the United Nations Security Council (UNSC) in July 1998. The world became aware that â€Å"conflict diamonds†were being used fund and sustain armed rebel forces in various African countries. Establishment of the KPCS A meeting of Southern African diamond-producing states was held in Kimberley in May 2000 to discuss issues presented by conflict diamonds. This†¦show more content†¦Regularly share information with other Participants including statistical data on mining production and participating in peer review exercises. †¢ The WDC created a System of Warranties for diamonds that has been endorsed by all KPCS participants. Each company trading in diamonds must also keep records of the warranty invoices received and the warranty invoices issued when buying or selling diamonds. This flow of warranties in and out must be audited and reconciled on an annual basis by the company’s auditors. Failure to comply with the requirements of the KPCS will result in a suspension and possibly expulsion from the KPCS. In an instance where non-compliance is reported, Participants are given an opportunity and support to comply with the requirements before they are suspended. This is the current case with Zimbabwe. The Structure of the KPCS [pic] The KPCS relies on The Chair supervises the KPCS. The Chair is elected on an annual basis at a plenary meeting. Various Working Groups then support the Chair. A Working Group on Monitoring monitors each participant to ensure that it is implementing the scheme correctly. Then there is the Working Group of Diamond Experts that reports on the difficulties in implementation and proposed solutions. The Statistics Working Group, which reports on diamond trading data. The Participation Committee reports to the Chair on its recommendations on proposedShow MoreRelatedBlood Diamonds3412 Words  | 14 Pagesthe marketing campaign for diamonds in the United States. This campaign helped to expand the market for diamonds to middle class Americans who had previously believed that diamonds were only for the extremely wealthy. As a result of their marketing scheme, De Beers was able to increase the supply diamonds in the world to meet the new demand. In 1947, the famous slogan â€Å"A diamond is forever†was penned and the De Beers marketing machine was born. By 1982, De Beers was marketing diamonds all over theRead MoreThe Impact of Business Ethic on Organisational Performance14958 Words  | 60 Pages20 2.3 HSBC Business Models – General overview ------------------------------------------------------22 2.4 Analysis of the business model ----------------------------------------------------------------------23 2.5 Summary ---------------------------------------------------------------------------------------------26 CHAPTER 3: PERFORMANCE GAP ANALYSIS 28 3.1 Introduction and chapter overview ------------------------------------------------------------------28Read MoreCloud Computing Security67046 Words  | 269 PagesReviewers Valmiki Mukherjee, Bernd Jaeger, Ulrich Lang, Hassan Takabi, Pw Carey, Xavier Guerin, Troy D. Casey, James Beadel, Anton Chuvakin, Tushar Jain, M S Prasad, Damir Savanovic, Eiji Sasahara, Chad Woolf, Stefan Pettersson, M S Prasad, Nrupak Shah, Kimberley Laris, Henry St. Andre, Jim Peterson, Ariel Litvin, Tatsuya Kamimura, George Ferguson, Andrew Hay, Danielito Vizcayno, K.S. Abhiraj, Liam Lynch, Michael Marks, JP Morgenthal, Amol Godbole, Damu Kuttikrishnan, Rajiv Mishra, Dennis F. Poindexter, Neil
Wednesday, January 1, 2020
Interim Internship Report - 34088 Words
CHAPTER -1 INTRODUCTION 1.1 ABOUT THE COMPANY Cosmo Tradex Pvt. Ltd is an introductory broker of Kerford Fx of UK, in India. It was started in the year 2002 and is spread all over the states in India. It has opened 246 branches all over India with 500 agencies and more than 1000 franchises. Cosmo offers specialized trading and execution services to individuals and institutional clients. It works as a brokering and consulting house of Kerford Fx for Indian clients and helps in carrying out its full-fledged operations in the following three trading platforms: 1 1. International Commodity Market- It is a 24-hour market. There is no lock-in period for funds invested in this market. It is a two-way market i.e. the market may†¦show more content†¦The Project work involves a critical analysis of the historical data relating to Euro (EUR) and Great Britain Pound (GBP), with the use of advanced technical tools, retrieved from creditworthy sources. Thus, the Project work is being accomplished under the purview of Forex Marke t and involves regular monitoring of the currency pair EUR/GBP. Forex Market is known for its volatility and uncertainty. The Euro/GBP has always been a stable pair but the last month has been turbulent for the EURO as it has declined against the pound due to the Greece Debt crisis. Viewpoints of market critics have been used to determine what future trends are expected for Euro/GBP. The paramount goal of the project is to study the market movements carefully so as to determine the entry points. In line with the achievement of this goal, various Trend as well as Range analysis have been used to determine the most profitable points for taking a position (long or short). These tools include various trend lines, volatility bands, oscillators, moving averages etc. The role of fundamental factors in determining market prices on the date of entry points has also been carefully observed, as technical tools coupled with fundamental factors gives the best market predictions. Then, through the use of some theories, we have tried to determine the future price, so that we can play with the market changes. In addition to all this, a thorough implementation and analysis of the concept of 3-WayShow MoreRelatedGraduation Speech : High School Diploma831 Words  | 4 Pagesand Montefiore Medical Center to provide students with internships, training opportunities, and one-on-one mentorships. Since the P-TECH initiative is relatively new, no actual results have been documented. Mr.Donnelly mentioned that P-TECH has interim results which describes that some students will be graduating in the upcoming Spring 2016 semester. P-TECH will consider the official graduating class in June 2017, where they will be able to report the percentage of students who graduated with an Associate’sRead MoreThe Talent Acquisition Process Of L T And Its Organizational Chart Essay1154 Words  | 5 PagesFIRST INTERIM REPORT ABSTRACT The purpose of this report is to analyze the talent acquisition process in LT heavy engineering and estimate the cost that has been incurred during the talent acquisition process and also determining the quality of hire by calculating the hit ratio and turnout ratio and the analyzing the performance analysis system of the company and subsequent modification that had been made in order to determine the quality of hire over a period of time. My project will start withRead MoreA Student Taking a Gap Year is Conceivable Essay1670 Words  | 7 Pageswhen the student feels bored or burnt out and looking for a break from the demands of school and learning. During this Gap year, students can engage in: advanced academic courses, language studies, learning a trade, volunteer, travel and work, internships, sports and more. All these options are for the purpose of improving themselves in knowledge, maturity, decision making, leadership, independence, and self-sufficiency. 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There have been many calls and petitions over the last few years for my internship site to strengthen its youth program for all ages. From 2013-2014, the staffing situations changed dramatically from an Associate Pastor and a very part-time intern to three part-time staff (Chris-Ed Director, Youth Director, and a Co-Op Intern)
Tuesday, December 24, 2019
In Henrik Ibsen’S A “A Doll’S Houseâ€Â,The Name Is Pervasive
In Henrik Ibsen’s A â€Å"A Doll’s House†,the name is pervasive throughout the entire play. The reader is given the perspective of viewing a doll’s house. Nora Helmer lives’ the life of a doll, vapid and uncaring actions dictate by the whims of those around her; using her like a doll. Nearly every character in the play acts the part of a doll, conforming to societal norms and bending to the will of those around them. It serves to show how society in the time frame often compelled people to use one another as dolls in eachothers own personal dollhouses. Until she changes, Nora is quite whimsical and rather childlike.Her first acts on stage involve paying delivery boy. Though he only requires 50 in payment, she gives him a hundred.Despite an†¦show more content†¦An important aspect of her dream world is the lack of her recognizing cause and effect. Nora’s lackluster approach is prominent in many places through the story. An example of such being her disregard towards others, for example when she blames Mrs. Linden for her macaroons. Though she is just trying to hide the misdemeanor she cares not for who she hurts along the way. Another example of her dream world is her acquiring of material possessions. Nora constantly attempts to fulfill herself by buying things: candy, dresses, toys etc., rather than accomplishing anything of meaning . She has never used her time to be with her husband in their near decade long marriage. She constantly dumps her children on a nurse instead of bonding with them herself. Although this may have been common practice at the time, it serves to express her lack of care. In this dream world, Nora rides back seat in her own life. She becomes but an object. She reacts to other’s expectations instead of working for herself. In consequence to her passive nature, Torvald is incredibly possessive of Nora, often adding the word â€Å"my†to his pet names. Once, Torvald refers to her as â€Å"his dearest property†; Mrs. Linden states that she will save Nora â€Å"at any price†, as though Nora was able to be sold and bought. Despite her infatuation with acquiring things, Nora is but a possession herself. Whenever Torvald enters the stage she took on aShow MoreRelatedBibo1025 Words  | 5 PagesFirst Last Name Ms. Johnson English 1302 November 17, 2012 Teacher’s Note: This sample only provides 3 sources, but students need 10 for the final paper. Feminism Fiction Brunnemer, Kristin. Sexuality in Henrik Ibsens A Dolls House. In Bloom, Harold, ed. Human Sexuality, Blooms Literary Themes. New York: Chelsea House Publishing, 2009. Blooms Literary Reference Online. Facts On File, Inc. Web. 6 Nov. 2012. In this article, Kristin Brunnemer explores writer Henrik Ibsen and
Sunday, December 15, 2019
Phenomenology and theological aesthetics Free Essays
string(19) " as well as to us\." Notes on Hans Ours von Baluster’s Thought Edmund Hustler’s phenomenology analyzes the downfall of science into techno, deprived of its necessary foundation in objective evidence. It responds to this impoverished self-understanding of science, the human being and the goals of reason themselves, uncovering in the roots of this epistemological and cultural crisis the true founding of our understanding and praxis of human experience. In a seemingly different arena, the possibility of religious experience has been object of a harp criticism that has uncovered and denounced its ideological social function, the unconscious constitution of its symbols and categories, and its denial of the worldliness of the human being, escaping to another fictitious world. We will write a custom essay sample on Phenomenology and theological aesthetics or any similar topic only for you Order Now After its own troubled polemics with modern reason the last century, Christian religion has come to understand its role in this dialogue, not as that of an enemy, but in any case, of a possible companion or inspiration for the quests of humanitarian that triggered those critics. Nonetheless, catholic Christianity still faces some paretic uniqueness of this critic understanding of its faith, as well as the vital questioning from those to whom religion says nothing, or apparently offers nothing but another ethical proposal. This complex situation, due to, for example, different local developments, is not reducible to oversimplified oppositions or labels. The Swiss theologian Hans Ours von Blathers (1905-1988) stays in the crossroad of these contemporary interpolations and reaffirms: it is possible to experience God, and to give a reasonable account of this experience. Following the first volume of his The Glory of the Lord – A theological aesthetics we can point out some of the central challenges he seeded to face. (1) Is it possible to speak about certitude and truth in the space of faith? About the misleading â€Å"either †¦ Or†approach to faith and reason. 2) Is God ‘s revelation possible? Against a representational reduction of Jesus. (3) Can we grasp the revelation -or, better, can it grasp us- through tradition? Concerning historicity, the mediation of the community and the critic potential of faith. (4) Is it possible to respond to the calling discovered in religious experience? About the following of Jesus, autonomous ethics, the availability of salvation and, above all, the ultimate proximity but ab solute asymmetry in the relation between the human being and God. In this central point lies also Baluster’s main suspicion against phenomenology. These discussions will bring us the most fundamental question when meeting Baluster’s thought: his claim about the necessity of an aesthetically approach to understand religious experience, or, in other terms, what he means with the affirmation that the self-emptying of the Son that makes himself a human being, lives like one, dies rectified, descends to hell, and is resurrected, reveals the true Glory of God, the proper object of faith. We will explore the meaning of this claim that the (ultimate) thing itself can give itself, and actually is given to us in the form of a man, making explicit the phenomenological spirit of these discussions, and how they can provide a fruitful orientation for our study of human experience. Truth and certitude Let us be guided by the structure of The Glory first volume. Its first part discusses the subjective side of religious experience, focused on the subjective evidence. Blathers shows how the Scripture and tradition know no incompatibility between Christian pistils and gnomish. The problem is not an critical use of the terms in the Godspeed, Paul, etc. But our constrained by an impoverished notion of knowledge shaped by a misunderstood sense of objectivity in natural sciences. Faith is not Just a substitute for knowledge, that accepts unfounded propositions impulses by a nude leap. Despite this fragmented modern construct, for Christian tradition to believe is an integrating certitude that moves all human dimensions to a commitment that exceeds the individual as its only possible centering, and that’s why believing cannot be understood without taking into account the form – the structure of the object – given in the experience, which is the focus of The Glory second part. The form is the thing itself in its manifestation, the nucleus that gives coherence to all the aspects of the manifestation, and gives believing its specific nature. Therefore, religious experience can ‘t be understood only in terms of an impenetrable subjective certitude founded in (IR)rational or emotive dogmatism. We face an experience that affirms itself as a convection of the lifework, perception and praxis of the subject, radically referred to an objective truth criterion. This is an important introductory hint to the aesthetically approach Blathers is sketching. He understands this reciprocal reference of subject and object in religious experience, as that of the true perception -Haranguing – of the beautiful object in nature or art, where the description of any experience of Joyous contemplation of beauty is incomplete without the consideration of its particular object (and no other). The subject experiences himself guided by the object that brings together various capacities, or develops them, in a fashion that cannot be properly described in terms of a causal explanation that considers the object as a mere physical entity. The analysis of the experience demands itself to consider the presence of the object in the subject, and of the subject in the object. Truth, as beauty, isn’t Just conformity to external parameters or expectations: a breathtaking landscape or a Mozart masterpiece seems to have â€Å"everything in its place†; it poses, inside the experience, its own objective criteria. As we experience the beautiful object, we wouldn’t normally struggle to condense it in one formula, definition or perspective point to â€Å"capture†what it is about. We would rather, as Blathers repeatedly remembers, give ourselves to the experience, walking around the sculpture or painting, letting ourselves deepen our view of it by the successive partial perspectives that constitute the richness of the experience. We are proposed a symphonic experience of truth, whose harmonious variety structures an inner conformity that penetrates us subjects, who find ourselves in this music that â€Å"speaks†of us, as well as to us. You read "Phenomenology and theological aesthetics" in category "Papers" What is â€Å"spoken†it’s not Just a metaphoric resemblance of what is said in language, but its more profound human roots: the logos directed to the very center of the human being where all the dimensions of his experience are integrated, and he finds himself addressed as a true human being. Thing itself and representation What is given to us in perception is the manifestation of the thing itself, not Just a mere signing. For Christians, Jesus is the manifestation of God, in him is revealed the truth about God and about the human being, creature of the world. He is the nucleus ND permanent form of the revelation which comprehends the Scripture, Mary, the Church, the Creation and the Eschatology. The true scope of the form is condensed in the formula: â€Å"He who sees me, sees the Father†. The form does not testify about himself but about the Father, and so it is the Father who testifies about the truth of his words, actions, gestures, etc. I. E. The truth of his manifestation. Thus, the thing itself manifests, and its manifesting – its self- giving – is so essential to it that, as far as we can grasp its misters, it really is this very elf-emptying seeking to reach the human being as testimony of the Father. Jesus’ life reveals itself as a total openness to the Father: his most intimate identity is an act of reception. In Jesus, mission and being are one; what he does is n ot an outer expression of his identity, but the active reception of God’s will. So, in Jesus’ experience of the Father, their absolute reciprocal reference is revealed in the form of obedience which is not an irrational subjugation to an external imposition, but the receiving of his being from He who is all for him, with whom he is one in the Spirit. This openness to the Father drives Jesus to the human world. His being with others is the Father’s will turned into response, because the Father wants to manifest himself to mankind. The revelation affirms the rich density of the life of a human being, where the ultimate Being reveals itself: the form of Jesus is inseparable from the sportsmanlike frame in which it occurring. So, the true experience of the form presupposes a subject within a history, a community, a body, opened through his expectations, plans and actions to the future. Our always partial experience grows as his constituents are opened through its attention to He who gives completely to us, in an infinite process that seeks its fulfillment in the object that captivates us in such a profound manner. The absolute became flesh and made his dwelling among our history, our cultures, our lands and, thus, becoming one of us, fulfilled himself accomplishing the Father’s will in the Spirit. Historicity and understanding For Blathers the historical-critical method ‘s most important contribution is to show how God’s word is God’s word in human word. He has has nothing but praise for the academic rigor of these methods, which made possible a profound rediscovery of the Scriptures, the Holy Fathers and the tradition. He denounces, however, a common methodological extrapolation that subtly precludes the objective pole of revelation: exegesis dogmatically reduces itself to an analytic of the sign within the net of its historical mediations, that seeks nothing more but the reflection of the community about its faith, with its hermeneutic criterion being its paraxial significance for our present existential urgencies. Our theologian feels compelled to reaffirm the manifestation of the truth in the objective form that is the Scripture, or rather, the books that form the Scripture, which, though incarnated in our present perplexities, is far more than a â€Å"dialogue†about them. The Scripture is a form submitted to the form of Christ, constituted of different forms articulated through complex relations. The completeness and profundity of the form of Christ is made evident in the richness variety of these forms. None of them is obsolete. Such prejudice is based in the previously mentioned impoverished experience of truth which imposes reduction as the exclusive form of universalistic and understanding. Beyond any unforgiving systemization of the symphonic truth that has its nucleus in Christ, the plenitude of the form manifests only in the final harmony of these irreducible forms. Hence, from this form-centered hermeneutic perspective, we cannot claim that scientific exegetical methods per SE provide us the definitive access to this truth. Our author confronts this pretended superiority, with the testimony of the first apostles and Fathers, who din ‘t only display and admirable intellectual power, but gave themselves to the living Truth that became their lives, showing us that not only the rue exegete but the true theologian is only the saints. Affirming this, we are not renouncing to the objectivity of truth, or despising exegetical sciences. We must be critically aware of the historically mediated categories (conceptual, aesthetic, etc. ) of the Scripture, as well as ours. But history is not Just a collection of facts, or a coherent articulation of sense that stood indifferently in front of us. Understanding the Scripture is recognizing -I. E. Letting us be grasped by- the spirit that animates it. It supposes human limitation, the particularity of the form in which t manifests, for only because of it, it is accessible to other limited humans as ourselves. Such limitation constitutes the openness of our historical and cultural horizons, supported by the objectification of a written text, articulating a living tradition. Tradition, the form of the community through history, living up to our days, finds then its true form as the testifying, embodied in all its declarations and actions, that finds its truth in its submission to the form of Christ, light, path and Judge. This doesn’t exclude the possibility of unfaithfulness to this calling, but rather stresses rearmament the need to test oneself under the light of the guiding objective pole. This understanding of the revelation and tradition in its historicity, reveals itself as a calling to the truth, mediation or conversion. History is this history which we consider, and it takes the form of our own patriarchal history as we understand it. Hence, historicity it’s not an obstacle, as neither is it Just a neutral bridge to the truth. Its openness, as it constitutes our understanding of what was revealed to us in Palestine and was given to us through the experiences of others conformed to the arm of Christ, constitutes simultaneously our own self-understanding. So the understanding -the experience – of the revelation enabled by the tradition which we form, reveals itself as a commitment to truth, as an integral response in the form of a conversion orientated objectively by a calling. This committed response in conversion, as well as the very understanding of the calling, presuppose a capacity to (self) critic, which doses ‘t identify with the historiographer methods but uses them and urges its development to understand critically (I. E. In conversion attitude) the historical situation in the past and nowadays. The call for conversion, the ultimate critical principle, sovereign over our own criteria, reaches us in a moment – in every moment – in our own questions, our own already traveled path, building or destroying a future expectation. In the believer community, the living face of tradition, centered by the Scripture and the Eucharist, the individual is reached by Jesus who calls him or her by name. His life, death and resurrection, the very form revelation of God, are the form of this calling. And that profound is, when understood and believed, also the form of the free response enabled by this revelation. Praxis, responsibility and beyond Modern thought has sought to found its humiliating project as a paraxial imperative of reason, where truth achieves its fulfillment in an uninterested and persevering action: giving one’s own life for a more human world for all human beings, specially for those we put the last, even protecting and Judging with the same Justice friends and enemies. The experience of the Christian commandment of love disapproves nothing of this demand and aspiration. Rather it has much to admire, and even to confess humiliated, due to its own critic potential, its sins of power and violence, hen its distinctive force is the cross, its absurd weakness, failure and inadvertent power, only experienced through one’s own sin and powerlessness. For the believer this commitment to the others to have life, and that they might have it more abundantly, is the following of Jesus; not a theoretical affirmation about â€Å"religious truths†or some ritualistic praxis to gain heaven, but an all-life integrating response to the gracious love he has offering. Love refers here to the content of Jesus’ life: a total self-giving to the others. This â€Å"message†embodied in the impoliteness of a human life , demands a correlative life response, whose truth criterion is the conformation of this life to the form of love, or its rejection. Thus, all the infinite possibilities of forms of the Christian life, integrate in the archetypical form of Christ, and, because his life was his total self-givens to the others, specially the most needed of healing, the follower is enabled and invited to see in his or her neighbor, the misters of that love: God himself has given his life for this man or woman. Once again Blathers proposes Mary as the true believer model, for she appears to s as the model of openness: she emptied herself for the life of God to flourish, and, doing so, she opened mankind to his revelation. In this foundational human â€Å"yes†to God, we face the pre-eminence of the feminine form over the masculine form in the objectively true response to the calling. Through the mother, he was opened to the world, to the others an their life, and to his self-discovery. His life is framed by the â€Å"yes†of the mother: in Nazareth and before the cross, she gave herself to the misters. Theology must understand -contemplate – the importance f this human constitutive conditions for the Christian response: the corporal and affective experience of the mother (previous to and beyond linguistic objectification) founds the experience of every human being of the world as good (bonus), true (verve) and beautiful (fulcrum)xv. This openness directs us to the worldly things and, through them, to the Being, and, most of all, to the possibility of infinite love. This is the horizon of Christian praxis. This experience of fulfillment through openness, which encounters in the neighbor the misters of God’s redeeming love is thus mediated in ordinary life by the immunity. The believers gather responding to the Father’s calling in Jesus to flourish in this shared Spirit of service, hope and expectancy, that goes beyond the sums of their individual experiences. They conform the form of the Church that serves the form of Christ manifesting him. In this way the community’s life goes beyond its factual frontiers in the form of a loving life conformed to that of Jesus, where the extra ecclesiae null callus formula expresses not an elitist barbarism, but the universal calling signed by the humble, paraxial and gracious invitation, where imposition has and should’ve had no place. As we have seen, this calling that brings the community outside itself is always situated. God din ‘t instrumentalist human nature, but fully revealed himself in it and still does here and now, appearing and calling. Thus, neither through a theoretical faith nor through an enterprise to be achieved, can the follower replace the Schwa deer Gestalt, the vision of the form that in this world, and in the most concrete way, reaches him or her in this calling. In this human perceptive openness God speaks to his creatures, and because love alone is believable, have they been rasped by the unifying misters of redemption that assumes their history and animates them in our present life, lighted by its scatological fulfillment anticipated in Jesus. The human tendency to the infinite is fulfilled and radically transformed in Jesus, truly man, and truly God, in such a manner that openness is not closed, for Jesus himself, as we have seen, receives the totality of his being from the Father, in the unity of the same Spirit. The human life is thus introduced to the Trinitarian lifelike, and sent in mission to the world. But this response constituted as a truly profound human praxis in that glimpse of eternity, is only possible as a gift, never as an extrapolation of human expectancies. The nucleus of the calling, of Jesus’ life as the fulfillment of his mission, is neither the external imputation of a new place in the cosmos derived from his natural place, nor the recruitment in the most humanistic or revolutionary world project. Any cosmological or anthropological reduction of the Revelation in Jesus, misses the truth his life manifestation. What was and is given to human experience in Jesus, resembles no true analogy to human reason or actions, left to their own resources, to which it is, at least, scandal and madness. Though truly pipelining of his humanity, man’s relationship with God is not a personal relationship, and that is why, our theologian warns, the phenomenological way cannot encounter with the essence of religious experience, for it is, at least, inattentive speaking about it in terms of dialogue, and of God as â€Å"interlocutor†of maxi. There’s no discussion, adult emancipation, or middle point agreement here, but a self-giving obedient response. Jesus experience is archetypical in the sense that its integrative authority lies in its absolute singularity. As we have seen, this integration takes place in the true reception -Haranguing – of the form revealed in Jesus’ life. That form is the Glory of God, which shined in his plenitude in the Cross, where the absolute beauty of the substance of God revealed itself evidently and irresistibly. This is the uniqueness of redemption that no cosmological or anthropological reduction can duplicate. To the thing itself: Hierarchical, a theological aesthetics Huskers referred to the phenomenological attitude as aesthetically. This term is also the key access to Baluster’s thought in his most well-known work structured as a helically aesthetics (the Lord’s Glory, Hierarchical), followed by a Therefore (Thermodynamic) and, finally, a Theology (Theologies). Blathers relies on the renewing power of Christian and western tradition which, he contests, presupposes the methodological pre-eminence of the aesthetic approach to speak about our experience of God. This interpretation denounces the perversion of theology as a static system attached from life, as well as its reduction to a militant ethical project. Baluster’s recuperation of the fulcrum before the bonus and the verve, certainly refers to beauty, but, more precisely, to the sublime, in Kantian terms. In its experience we are captivated not Just by the conformity we experience in the object, but subjugated by its overwhelming worth in which we discover our insignificance, filled and elevated. Our author finds this perspective behind the whole tradition, but focuses, as tradition, in the experience of the disciples and the first believers of the kerugma, who didn’t testify a new knowledge or ethical way, but confessed being overwhelmed by the life of this Maxine, whose transparency evidenced for them what human life really is through the eyes of God. They couldn’t ignore this proposal hat demanded and received a response, whether of acceptance and redemption, or scandal and damnation. We have discussed how love is the form of the life of Jesus. He din ‘t Just proclaimed salvation to the prostitutes, lepers, tax collectors, Pharisees or fishermen, but lived among them, and doing so, in his most simple actions and in his miracles, never gave testimony of himself but of the Father who had sent him to mankind. But the splendor of this form has its center in the Cross, where this whole life of self-giving love is desiderated, mocked, fallen in disgrace and abandoned. The crucified finds himself not only ripped apart from the men and women he was sent to, but also from the Father who sent him: â€Å"My God, my God, why hast thou forsaken me? â€Å". Rejected, Jesus appears most clearly, as he who is sent, as the free communication of God that is at once the possibility of communion with him. As far as human reason can understand, that’s who the Son in the immanent Trinity really is, the Our-genesis that pressures since ever the genesis, the self-emptiness, made visible, touchable and urging in the Cross. If reason sought the Cross, it would lose itself in self destruction r in the morbid contemplation of an irrational death and suffering, without any bendable link with the ones it pretends to give life for. It might be reasonable to give life for Justice and the well-being of human beings, but it makes no sense to love -in Jesus, give life for – every human benefiting. This is what the disciples slowly grasp since the Resurrection: that God accomplished the ultimate extreme for the sake of mankind giving it his his own Son. His absolute self-givens still offers in the Cross saving calling, silently shouting in terrifying loneliness. Theological aesthetics is, hen, no aesthetically theology. In this absurdity, Jesus radically fulfills his mission of integrating in the form of his life the totality of the human experience, sharing the fate of those who live and lose their life in the absurdity of suffering, indifference and desperation. This integration isn’t Just a titanic solidarity that somehow, after the Resurrection, reaches us as an external imputation of redemption. Blathers insists in the traditional faith declaration: Jesus took our place and saved us; in him, all men and women have died and been resurrected. He died, and doing so he, the innocent, studiously made his own the sins of mankind introducing this evil in the divine lifelike, up to the point that he also suffered the condemnation of hell. In perhaps some of his most interesting and dramatic pages, Blathers describes the Holy Saturday experience of Jesus descent to hell, where he experienced himself cutter out from every relation, from the world, the others and even, in the absolute extreme, from his Father. We can only imagine -meditate in the light of the Scripture and the saint’s life, that report us this misters – this absolute experience of the Saint himself, haring the destiny of the damned. Therefore, contemplation lies at the center of these considerations, for we find ourselves in a misters. Not between incomprehensible affirmations, but realizing how the extreme love fully revealed in the cross has broken every ethical barrier and radically transformed our sense of ourselves, our world and where lies the ultimate reality in which we dwell. This is the self-giving love that in its true and evident splendor enraptures the deepest intimacy of man or woman, enabling the response, for love alone is believable. So love is the absence of God xv, and the medium in which we are made participants of the Trinitarian life. The Glory is the manifestation of this redemption crucified love, fully accomplished in the Resurrection, in which we are resurrected, integrated in the path traced and completed by Jesus. Supported in this aesthetically enrapture in the form of Jesus, we are capable of carrying out our response, as the acceptance of our role in this Grant Theatre del Mound. Blathers explores the Therefore of the following, in the frame of the bigger action of Redemption, characterized through the image of Cauldron De la Barb’s assistance. Each one is invited to accept freely the role reserved for him or her by God, between the characters of the action. Obedience appears here as letting God be God in one’s own life, Just like Mary, and, ultimately, Jesus. The follower is incorporated in the central action which inevitably leads to the Cross, the redeemers Haranguing of the form of Christ, which enables our response, conforming it to him, sent to the others in loving self-givens. Thus, in the neighbor we find the acting love of Jesus for this limited human being, that is addressed by his or her singular personal name. The neighbor is not Just an associate or the beneficiary in our praxis, but a particular person, named by God, singled out of the mere world of things. And, for I recognize in this experience the godly love for this sinner, I am reminded of my own sin and acknowledge thankfully the redemption I was also given. In strict sense, I’m not to be â€Å"another Jesus†but a co-participant in his redeeming action. His is the accomplishing and the Judgment. All the dogmatism of Christian faith stems from this encounter space between the believer and the neighborhoods, in which they are integrated by Christ. There is manifested his being sent by the Father, his true humanity as the true face of the Father in the all-involving love of the Spirit. This misters is remembered, meditated and cherished in the community by its expression in the declarations of faith, as we have seen, no esoterically outwardly affirmations, or normative tools measured by its usefulness for our praxis. Only from this path can the believer attempt a word conformed to the truth of the Misters to which he or she looses his own life, to be born in the new life opened by Jesus. This is the true position and role of Theology. From this experience, it’s Seibel to risk a word about the truth of the world, in dialogue with its now regrettably divorced companion, philosophy. There blossoms the truth about the human being, and the truth about God. This knowledge, aware of the absolute truth from where it flows, as well as its limitation to an analogical language, is the Christian noosing, the service of the truth developed in tradition, expressed in the teachings of the Magistrate and permanently explored by theologically. Conclusion (I): Servants of human experience Hans Ours von Baluster’s theology invites the reader to realize the human capacity to eek and reach -or, rather, being reached by – the thing itself. Even more, the full profoundness of the ultimate â€Å"thing†itself is revealed precisely in a man, Jesus. Human experience is not Just a sign of the absolute, but the space of its true Revolutionaries, which awakens and enables the obeying response of letting oneself be appropriated by the form of Christ. In him, man is really turned into the language of Goodwin. This full attention of the believer in the contemplation of the only important thing, God, orientates him or her to the world in a self-giving that, Just like Jesus, is not a canonical predication, but the true embracement of the world’s hopes, pains, and struggles. As we have seen, the faithfulness to the Spirit which constitutes the community, prevents its mission from the temptation to build its own kingdom in this world, for what is now lived is a pilgrimage. This faithfulness demands from the community -its authority structure, its rituals, its groups and individual members form of the life of Jesus: exposition to the world and powerlessness, in order for the true power to find its silent way. â€Å"Integrity†, as von Blathers calls it, is not Just a catalogs desire for an impossible comeback to Christendom; it’s a denial to the Cross, the fall in the ever present temptation of building securities out of ourselves. Christians may and should collaborate with all human projects to protect and foster the human spirit. Doing so they shouldn’t look down on the nonbeliever, not only because of the vivid memories of their shameful past, but because Jesus himself elevated the love of the pagan (the good Samaritan) to the level of his own lovelier. His is the Spirit to flow wherever the Father wishes. Thus, the Church rejoices in Jesus or all development of the human world, but should ‘t measure itself against the world’s criteria: growing number, influence, appreciation, etc. Xiii Only the Spirit gives the measure: the form of Christ, poor, unarmed, respectful of the human response, and abandoned in God. The community knows itself as forgiven sinners, and there lies the permanent force of its critic capacity in order to continuously convert itself to God’s forgiving love. The consciousness of this love, and their poor response to it, drives Christians confidently and humbly to the world, given to them as the talent, not as property. Far away from despising this world, the believer cooperates in what he or she knows is a never ending task that it’s not up to us to measure. This anticipated experience of the Kingdom is that of giving reason with meekness and fear, through life, of the loving hope which fulfills the longings of the world. Excursus:This Lifework Blathers dialogues with the contemporary European religious indifference, as well as the perplexities of the post-conciliator Christianity. What sense can it make to discuss philosophically this theology in a seemingly inverse context like Peru and Latin America, with such particular experience f widespread institutionalizing of individual autonomy, massive access to technology, wealth and leisure, religious pluralism or practical atheism? Let us briefly address this question, before finishing. One day in October it is possible to see a Senor De Los Mailbags procession along the main pathway of this University where professors and students of its Science and Engineering School carry the image into their building between typical chants, attire and even Peruvians women with the traditional incense. Statistical data shows this was and is a familiar experience for many of these professionals of natural How to cite Phenomenology and theological aesthetics, Papers
Saturday, December 7, 2019
Lewis Blackman was a healthy 1... free essay sample
Lewis Blackman was a healthy 15-year-old who was very intelligent and had a bright future ahead of him before his life was cut short. According to MONK, J.Lewis was born with a condition called pectus excavatum. It means a crease in the chest cavity. This type of condition can cause respiratory problems if not repaired (Monk, 2002). Helen Haskell who is Lewiss mom saw an article of a new procedure that could help correct Lewiss condition with less extensive surgical hours and a faster turnaround recovery time. Her family contacted their family Doctor who agreed this was a great idea. Helen Haskell contacted Medical University of South Carolina (MUSC) and spoke to doctors about Lewiss condition and decided on doing the procedure and was scheduled for the morning of November 2, 2000. Dr. Edward Tagge was the lead surgeon in this procedure that took 2 Â ½ hours to perform. Lewis came out of the surgery procedure with some pain and was given a pain medicine called Toradol. We will write a custom essay sample on Lewis Blackman was a healthy 1 or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page It is a very strong pain killer that helps with chest pain (Monk, 2002). Toradol has very serious side effects that can be deadly and When given this medication the patient must be monitored. Lewiss first sign of a side effect was not being able to pass urine. Two days after the procedure Lewis starts having a slight fever and has abdominal pain. This abdominal pain Lewis is going through does not call for a doctor to come see him but was told by the nurse that the pain was coming from having gas and not moving around. As Helen takes Lewis to walk around he starts showing other signs that something is really wrong. Lewis is starting to feel weak, skin is looking pale and his belly grows hard which is a sign of internal bleeding (Monk, 2002). Helens request to have a physician come see her son has been ignored and a chief resident who is 4 months out of Osteopath school comes to see what is wrong with Lewis. Lewis had all the signs of a serious side effect of the medication that no one seemed to take seriously. He had fevers, urine blockage, feeling weak, change of skin color, was in extreme stomach pain, belly harden and growth. All these serious side affects that Lewis was presenting were failed to be recognized by the nurses and immature residents (Medical Malpractice Story: Lewis Wardlaw Blackman, n.d.). This was a very powerful pain medication that had been given after surgery and after all these fatal reactions Lewis was experiencing a physician was never called. If a physician would have been called, a simple order of a blood test would have let them know that Lewis was bleeding internally, and his life would have been saved. Lewiss family settled out of court with the hospital for $950,000 (Medical Malpractice Story: Lewis Wardlaw Blackman, n.d.). MUSC now requires nurses and residents to call a doctor if a patient or family member requests it. Patients will also be given information explaining their rights (Monk, 2002). I feel no parent should ever go through something like this. The irresponsible nurses and residents should be held accountable. I also feel that any pain medication that has very serious even deadly side effects should require a doctor to check up on the patients regardless of any symptoms. These signs that Lewis was presenting were more than enough to have called in a doctor. I am relieved to read that the hospital rule has been changed and now the patient or family members request for a doctor be acknowledged.
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