Ethical Capture
View allAll Photos Tagged ETHICS
Meistens begnügt sich der Sekretär damit, einfach schöne, gerne auch spezielle, lustige, nachdenkliche und ironische Bilder mit seinen Flickr-Freunden zu teilen. Aber manchmal gibt es, wie hier, Ausnahmen.
Der Ethikkodex des IEEE (Institute of Electrical and Electronics Engineers) geht auf einen Kodex des früheren AIEE (American Institute of Electrical Engineers) zurück, der 1912, also vor 110 Jahren, verabschiedet wurde.
Wie wir wissen, hat ein solcher Kodex Personen - und zwar sehr viele - kaum jemals davon abgehalten, sich unethisch bis hin zu kriminell zu verhalten. Und so wird es auch in Zukunft sein. Es wäre auch eine törichte Illusion zu erwarten, dass ein solches Dokument klare Anleitungen für das Verhalten in bestimmten Situationen gibt, auch in diesen schwierigen und herausfordernden Tagen.
Aber angesichts dessen, was Ingenieure zum Guten, aber auch zum Schlechten dieser Welt und ihrer Bewohner beigetragen haben und beitragen, ist es gut, einem Verband anzugehören, dem diese Fragen nicht gleichgültig sind und der über die Grenzen des eigenen Berufsstandes hinausblickt.
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Usually, Secretary is content to simply share some nice, preferably special, funny, thoughtful and ironic pictures with his Flickr friends. But sometimes, like here, there are exceptions.
The Code of Ethics of the IEEE (Institute of Electrical and Electronics Engineers) goes back a code of the former AIEE (American Institute of Electrical Engineers), adopted in 1912, i.e. 110 years ago.
As we know, such a code has hardly ever prevented individuals - actually a great many of them - from behaving unethically to the point of criminality. And so it will be in the future. It would also be a foolish illusion to expect such a document to give clear guidance on how to act in specific situations, including these present difficult and challenging days.
But in view of what engineers have contributed and are contributing to the good, but also to the bad, of this world and its residents, it is good to be part of an association that is not indifferent to these issues and that looks beyond the borders of its own profession.
Ethics is knowing the difference between what you have a right to do and what is right to do.
~ Potter Stewart
The question shouldn't be about the ethics of AI,but about the moral insanity of those who program the algorithms. The "Disease" protects itself by being disguised as normality. ILDSS,my Sunbeam💕
"As a fish / even with two eyes one-sided / I strongly oppose to being sold and eaten"
(Paris Market)
Mysterious "forms" have entangled in this case, both literal and mataphorical ones. After we followed the guiding luminance we found the three lost truck drivers. The fact that we found them means nothing since there is nothing at the end of the road, at least nothing tangible and this pulsing web of events seems very fragile in terms of human ethics. I suppose something that doesn't come to an end rarely leaves a human mind. But for me, we haven't found them.
When does a dump turn into an archaeological site? When archaeologists find artifacts, they're often in what would have been that culture's garbage dump. It's now (and rightly so) culturally significant enough to stop progress. When will this?
On one of the summer roads in Whitman County I found this old dump. The way the pieces are scattered caught my eye.
Maybe some, like the barrel, were rolled from where I stood. But the stove and the basin were carried to the bottom and left there maybe fifty or sixty years ago. There's another stove that may even be older.
I've not come across much of this out there. Maybe it's the emptiness of the land - so empty that it just doesn't feel right, even to those who would dump a couch in the woods. Maybe it's been cleaned up.
I think I sometimes see myself as an archaeologist, even down to the ethics (I enjoy seeing and leaving things in sito). For better or worse, I tend to remove myself from the cultural discussion to just focus on the scene before me. I study it (often after developing the photos), and try to piece together some sort of story.
On our recent episode, we talked about storytelling with photography. I couldn't really come to the conclusion that it's something that I do. I think I more so compile stories adjacent to what I'm photographing. Sometimes, it's almost fanfic.
You know, like archaeology.
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'One Man'
Camera: Mamiya RB67
Lens: Mamiya-Sekor 3.8/90
Film: Shanghai GP3 100
Process: HC-110B; 8min
Whitman County, Washington
May 2021
HELLO!
Here's a photo that took me forever to edit, because making fake fake-fur coats is quite a time-taker. I shall post some epic before and afterness on Facebook. So go look at that.
Are you done? Cool.
Oh wait, I haven't posted it yet. Sorrow.. I HAVE NOW!
It's just going to be a photo of the NOTHING, and then a photo of the EVERYTHING next to each other for shock value, so you might not be missing out... (psst, you're missing out)
I DID record my screen the whole time I was editing, so I could make a 12 hour YouTube video if you wanted to see that? Anyone? No? Damn. :P
I squashed it into 5 minutes instead: YOUTUBE SPEEDY EDIT
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This is the first photo of a 12 month themed series on animal welfare.
Each month will have a different Sin or Virtue as the theme.This month the theme is Pride.
I've made a group called Sins&Virtues for a cause where I'll be adding my photo every month.
I'd love it if you Flickr fellows joined in and added your own photos in line with the monthly theme on whatever cause is close to your heart. Check out the group for more info on the themes etc.
The idea is to get a large group of photographers making art for their causes; Spreading awareness and making positive changes.
My model, and the brains behind this whole idea, is Sarah.
You can read more about this month's issue of Fur, on her BLOG.
The Golden Egyptian Queen Anotheys - AI Generated Art And The New Art Dilema by Daniel Arrhakis (2023)
Experimented the New Text Prompt Art in Deep Dream Generator / Text 2 Dream :
deepdreamgenerator.com/u/395672/account
The New Current Art Dilemma with the AI Generated Art -
What Future for Digital Art with the Development of Artificial Intelligence ?
Digital Art and even Art in general will no longer be the same, the new technologies used in the new generation of images in AI Generated Art, pose new challenges for digital artists but on the other hand can open up new perspectives of new worlds and artistic visions for the infinite possibility of new combinations of styles.
If, on the one hand, the artists' styles can be recreated, the fact is that as each artist has their favorite themes and techniques, the use of these images generated by artificial intelligence can be another way of working for their creations alongside Photography. , digital painting or the use of computer editing programs !
One thing is certain, the art world will never be the same and I fear that those who will profit the most will be the big companies of image generation by artificial intelligence and the big multinationals of production of visual and audiovisual arts content.
But as has been proven over time, the human imagination is infinitely rich and creative, which is why it is not the end of artistic creation and much less the end of artists, so Artificial Intelligence will be more a means than an end in itself !
Or at least let's hope so... :)
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O Novo Dilema Actual Da Arte Com A Arte Gerada Por Inteligência Artificial (IA) - Que futuro para a arte digital com o desenvolvimento da inteligência artificial?
A Arte Digital e mesmo a Arte em geral não vão ser mais as mesmas, as novas tecnologias empregues na nova geração de imagens em AI vem colocar novos desafios para os artistas digitais mas por outro lado pode vir a abrir novas perspetivas de novos mundos e visões artísticas pela possibilidade infinita de novas conjugações de estilos.
Se por um lado os estilos dos artistas poderão ser recreados, o certo é que como cada artista tem os seus temas e técnicas preferidas, a utilização destas imagens geradas por inteligência artificial pode ser mais um meio de trabalho para as suas criações a par da Fotografia, da Pintura Digital ou o uso de Programas de Edição de Imagem por computador !
Uma coisa é certa, o mundo da Arte não vai ser mais o mesmo e receio que quem vem lucrar mais serão as grandes empresas de geração de imagens por inteligência artificial e as grandes multinacionais de produção de conteúdos de artes visuais e audiovisuais.
Mas como se tem provado ao longo dos tempos, a imaginação humana é infinitamente rica e criativa, pelo que não é o fim da criação artística e muito menos o fim dos artistas, pelo que a Inteligência Artificial vai ser mais um meio que um fim em si mesmo !
Ou pelo menos esperemos que assim seja ... : )
Inside "Dr. Moreau Seaworld" by Nexuno Thespian on LEA6
GRAND OPENING:
1.30PM SLT, Friday 8th February 2013
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From the description:
IN THE WORDS OF NEXUNO THESPIAN:
I am a fan of science fiction and fantasy novels. The Island of Dr. Moreau (The Island of Dr. Moreau) is a science fiction novel by HG Wells I've read a long time ago and which I have repeatedly seen the film editions. This is a story that I have always been passionate about because beyond the fantastic value it contains food for thought, very modern genetic modification and on moral ethics of science.
I wanted to create a job in marine version of the island of dr moreau with cute monsters mixed sea creatures and human. I am passionate about real aquariums and I also recreated some real elements such as coral (Zoanthus) which covers the rocks that hide a building of mythological characters.
Some features such as the siren which is located to the side is the SL version of my real paintings. I hope you have fun to explore and be a part of this strange seaworld for a while.
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(More information about the LEA project on the LEA-Website - follow this link)
The "Somewhere in sl" picture series (or "The Adventures of WuWai in Second Life") is my guide and bookmark folder to wonderful, artful, curious or in other way remarkably sims of second life with travel guide WuWai Chun.
www.nickybay.com/p/macro-photography-ethics.html
As a macro photographer, one would undoubtedly face the issue of ethics and responsibility in the field. I will explain more about this, as well as my personal views in this page. Hopefully, this will allow more macro photographers to understand the importance of good ethics, and exercise good individual judgement about ethical and responsible behavior in the field. This is a must-read for anyone starting out on nature macro photography.
Made some switches to my domain, so do note the new website URL!
💕😃💕😃💕♪♪♪♪💕😃💕😃💕
My ordinary days at home series.
There isn't much extraordinary about my days at home except I get to do what I like; be around my family, work with folks I like very much like my brother Ricky; Sergei Scot and a couple of additional hands whose work ethics seems to be a thing of the past. In other words, I like what I do; I like my way of life! Today I was reading our local newspaper when I came upon something catching my attention; it reads: Wanted: Several hard working individuals willing to do work a minimum of 40 hours plus about 10 to 20 extra hours per week. Another local add reads: Wanted, hard working individuals not afraid to do hard physical labor, willing to put in at least 40 hours per week. I find myself thinking after reading many similar advertisements today; what has happened to work ethics? How did we get here; in a very small community where hard work was the norm? What sort of generation did we rise? Is this our future? It's made me think; prompting me to post a series which not long ago was considered ordinary.
People say I'm just a rough boy
I ain't no good for you girl
It's a dead end street,
Tryin' to love me yeah, I'll wreck your world
I can see why they're all talkin'
Lookin' back at my past
I've got a bad name, but a man can change
I'm livin' proof of that
Happiness, a word whose meaning I don't realize with a human being who knows and has only violence and tyranny, without mention Intellectual retardation.
My father has nothing for me except hatred, I mean nothing to him, even though I live with him under the same roof. His three daughters which belongs to his second wife have all his love, attention and good treatment. Providing them with all their needs with all grace as for his faithful wife that looks like an angel in his eye, he doesn't refuse her demands. Caressing her in the darkness of the night, and playing the role of the victim in the sunny day to blame her for her often intentional mistakes. She puts on the mask of innocence, but her heart is black and greedy. And she has nothing to do with respect except the title.
As a child, I was a queen in a respectable and conservative family. My father was satisfied with me, caressed me and provides me with all my needs. I do not feel the lack of motherhood in the presence of a tender and kind grandmother, I speak of a warm embrace and an ideal mother that she didn't leave me an instant until she passed away, unlike my biological mother, She left me and fled the maternal nest to live free and unencumbered without responsibility. I didn't know what unknown fate awaited me ...
When I reached the age of six, the first part of sufferance began with my father's marriage. I danced to the rhythms of the chaabi and I didn't realize what was happening because of my young age, then my father's mood changed, and he became strange.
My grandmother was "severe" who blamed him from time to time for his constant ignorance, and was not satisfied with the situation because she noticed his discrimination and not treating us in the same way as before.
A year later, my loving grandmother, died of a heart attack, I was in my second year of school. That day, I panicked a lot, cried and screamed... I couldn't believe that she died. I remember what happened after that, but all I remember is that my life ended there.
I have become a body without a soul, not only that, I was sure at the time that she was the source of my hope and the essence of my happiness. I failed in my studies and the hatred of my father and his inhumane treatment increased until I decided to end my suffering and catch up with her who felt my feelings, but even the suicide attempt was a failure.
The glass of my heart was broken, my eyes bled with tears, and I was still suffering from nightmares and loneliness in total darkness. I thought relationships would even compensate me a little for the deficiencies I suffered from, but unfortunately. I decided not to engage or build dreams on a fragile wall that could collapse, Until I got to know a young man, who had a distinguished personality, good ethics, and now I share with him the bitterness of life and complain to him about my constant obstruction despite the distance.
Today, at the age of nineteen, I am studying in vocational training, the Corporate Accounting Division. I have friends that we spent funny time, we'd like to graduate despite my devastated psyche. The cup is full. I am no longer able to receive insult and criticize.
Another day of my life passes like every other day, and sadness overwhelms me. I take pleasure in my weeping pencil and my book of complaints.
Happy Women's Day.
السعادة، كلمة لا أدرك معناها مع بشر لا يعرف و لا يملك سوى العنف و الإستبداد، فما بالك بالتخلف.
أبي لا يكن لي سوى الكراهية، فرغم أنني أعيش معه تحت سقف واحد، إلا أنني لا أعني له شيء بالبثة، لكن نباته الثلاث اللواتي هن من زوجة الثانية يكن لها المهبة و الإهتمام ا لمعاملة الجيدة، مع توفيره لهن كل الحتياجات بكل هداوة أما الزوجة النصونة في نضره كالملاك، لا يرفظ لها طلب. ىداعبها في سهون الليل تم يمثل دور الضحية في النهار المشمس ليعاتبها على أخطائها المقصودة غالبا. تضع قناع البراءة لكن الفؤاد أسود و جشع. و لا تملك من الإحترام إلا اللقب.
في الصغر كنت ملكة بين عائلة محترمة، محافظة. أبي راضي عني ، يداعبني و يوفر لي كل احتياجاتي. لا أحس بنقصان الأمومة ب وجود جدة حنونة و طيبة، أتكلم عن حضن دافئ و أم مثالية. لم تفارقني ولو للحظة حتى فارقة الحياة، عكس أمي البيولوجية. تركتني و غادرت هاربة من عش الأمومة لتعيش طليقة حرة بدون مسؤولية. كنت لا أدرك ماينتظرني من مصير مجهول...
عند بلوغي سن السادسة، بدأ الجزء الأول من المعنات بزواج أبي ، رقصت على أنغام الشعبي ولم أكن أدرك ما يحصل نظرا لصغر سني ثم تغير ميزاج أبي و أصبح دا طابع غريب.
كانت جدتي "حادة" تعاتبه من حين لأخر لتجاهله المستمر ولم تكن راضية عن الوضع لملاحظتها التمييز و عدم تعامله بنفس الطريقة كسابق عهدنا.
بعد مرور سنة، توفيت جدتي الحنينة إتر جلطة قلبية كنت في السنة الثانية بكلوريا. دلك اليوم ذعرت كثيرا و بكيت ، صرخت ... لم أصدق حقيقة أنها فارقت الحياة. أتكر ما حصل ب عد دلك لكن كل ما أدكر أن حياتي إنتهت عند دلك.
تم أكملت مسيرتي بجسد بلا روح، و تأكدت حينها أنها كانت نصدر أملي وجوهر سعادتي، تم رسبت في دراستي و زاد كره أبي ومعاملته العير الإنسانية حتى قررت وضع حد لمعاناتي و اللحاق بمن كانت تحس بمشاعري لكن وحتى محاولة الإنتحار عمت بالفشل.
إنكسر زجاج قلبي، نزفت عيني بالدموع وبقيت أعاني من الكوابيس و الوحدة في الظلام الدامس، كنت أظن أن العلاقات الغرامية ستعوضني ولو قليلا عن النقصان الذي أعاني منه لكن للأسف لم تجدي نفعا، قررت عدم الإرتباط أو بناء الأحلام على جدار هش قابل للإنهيار، لحين تعرفي على شاب، له شخصية مميزة ق أخلاق حميدة و الآن أتشارك معه مرارة الحياة و أشكي له عن عراقلي المستمرة بالرغم من بعد المسافة.
اليوم و أنا في التاسعة عشرة أدرس بالتكوين المهني شعبة محاسبة المقاولات. لي أصدقاء و صديقات نمضي وقتا شيقا ، نود الحصول على الدبلوم رغم نفسيتي المدمرة، و الكأس قد امتلأ فما عدت قادرة على الإهانة و الإنتقادات.
والأن ينقضي يوم أخر من حياتي، يمر كباقي الأيام و الحسرة تغمرني. أستأنس بقلمي و دفتر شكاياتي المنقط بالدموع.
عيد مرأة سعيد.
Imagine Dragons - Believer 🎵🎧❤️
I always had the power of seeing something different in people. I had the idea of creating this project in 2014 when I realize I’m shooting a lot of portraits for my friends, clients, people on the street… So I transformed this passion into an artistic project where my goal wasn’t take just average pictures of strangers, but make portraits of them that reveals something.
It’s an on-going project which I want to take 100 portraits stories.
As promised, I have created an "Owl Card" to spread the word about good birding ethics, especially related to owls. It is meant to be printed front and back; however, it may also be printed one-sided.
If you would like to print this card, please send me your email address. I don't expect the response to be overwhelming, but if it is I will have to rethink how to efficiently distribute.
If you would like to take the text and create your own cards, by ALL MEANS FEEL FREE. Only my images are copyrighted.
Special thanks to the Massbird community for providing suggestions for the text.
Member of the Flickr Bird Brigade
Activists for birds and wildlife
Hasselblad 500 C/M
Carl Zeiss Distagon 50mm f/4 C T*
Kodak Ektar 100
Tetenal Colortec C-41
Scan from negative film
“The ideals which have always shone before me and filled me with the joy of living are goodness, beauty, and truth. To make a goal of comfort or happiness has never appealed to me; a system of ethics built on this basis would be sufficient only for a herd of cattle.”
~Albert Einstein
This shot is from a guided photo-walk of Kensington neighborhood that I took part in earlier this month. The line of the shadow and the way it merged into the focal perspective and then continued to fit the elevated train line caught my eye, so I took this picture. I used my Nikon D750 for capture and a combination of Lightroom and Nik for processing.
Our guide was the founder of Philly Unknown, a local non-profit that distributed care packages to the homeless, addicts, and many other types of folks. As part of our efforts, we distributed snacks, socks (always in demand), and t-shirts.
It was an absolutely facsinating - but utterly disturbing - two hours. For those of you who might not know, Kensington neighborhood is the epicenter of Philadelphia's opiod epidemic and this area has been hit very particularly hard. A couple of the participants had lived or worked in the area and often expressed the idea that police simply didn't patrol or respond to calls after sunset. For my part, I never felt uncomfortable or unsafe, but then again, there were over 40 of us walking around.
Our guide walked us through the ethics of taking pictures of homeless people. Even though he assured us that many residents of Kensington are more than happy to have their picture taken if you ask, I wasn't comfortable with that.
Our path took us through homeless encampments, sidewalks, lots, and community gardens littered with discarded needles. You really had to watch where you walked at times, not only because of the possibility of needles or trash, but because of the close proximity of other people's property and personal space.
A MOST BEAUTIFUL SUNNY SUMMERWEEK:)
(87 STOLEN FAVES)
Virtue ethics describes the character of a moral agent as a driving force for ethical behavior, and is used to describe the ethics of Socrates, Aristotle, and other early Greek philosophers.
Socrates (469 BC – 399 BC) was one of the first Greek philosophers to encourage both scholars and the common citizen to turn their attention from the outside world to the condition of humankind.
From the expiry of my final Young Person's Railcard to realising that my little cousin Chloe (pictured), whose birth seems like a recent memory, has already started primary school, I'm reminded these days more than ever of the fact that, at least in the literal, numerical sense, I'm getting older. But more than that, I find myself doing 'grown-up' things with increasing regularity: dinner parties instead of warehouse parties, letting the wine breathe, loading and unloading a dishwasher, Sunday afternoon drives to the supermarket, going to bed before midnight.
Where I don't sleep so easy some nights because I'm wondering what that all means.
Glasgow, 2012.
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"Chinese socialism is founded upon Darwin and the theory of evolution." Mao Tse-tung (1893 – 1976). Kampf um Mao's Erbe (1977.)
Some of the famous atheists in the atheist Hall of Shame.
Stalin, Marx, Lenin, Kim Jong IL, Mao, Kim Jong Un, Pol Pot, Kruschev, Brezhnev, Honecker, Ceaușescu
Atheism proved itself, in the 20th century, to be the most horrendous, barbaric, murderous and criminal ideology the world has ever experienced. Countless millions suffered and died at the hands of this hideous ideology, they must never be forgotten.
The promised atheist/socialist utopia ... the idea of an atheist Heaven on Earth resulted in a diabolical Hell on Earth.
Who, but a complete idiot would want to resurrect such a monstrous, no-hope philosophy?
Present day, so-called 'new' (improved?) atheists (and communists) try to disassociate themselves from the disastrous record of the world's, first ever, official, atheist states, established in the great, atheist experiment of the 20th century.
But all the examples we have of official, atheist rule are horrendous. And, the tyranny still continues, wherever atheism is the dominant, ruling ideology, as in North Korea.
The ‘new’ atheists try to blame the 20th century’s persecution and brutality completely on communism. They claim it had nothing to do with atheism.
But, although communism is a disastrous economic system, there is no intrinsic reason why it should be brutal, or why it should hate religion, or why it should destroy churches and persecute and murder millions of Christians and people of other faiths.
That is the hallmark of atheist ideology, not of an economic system.
Communism is fatally flawed as an economic system. And, as it thrives on envy, class hatred and division, it is a an anathema to Christianity, and any other religion which preaches love for everyone. Consequently, it is the ideal bedfellow for atheism, but that is different from requiring an intrinsic hatred of God and religion as a matter of state, endorsed policy. That is essentially an atheist ideal.
If communists weren't atheists, why would they outlaw and attack all religion? Karl Marx, the founder of communism, hated religion, because he was also an atheist. He understood that communist, dialectic materialism, class war etc. is incompatible with most religions, so, it could be argued, that to be a bona fide communist, he also had be an atheist.
Lenin was a self-declared atheist who, together with his Soviet Bloc, atheist successors, tried to eliminate religion with brutal repression and wholesale murder.
Thus, history tells us that the atheist experiment has been tried and, from beginning to end, was a brutal and diabolical failure. The new atheists may say: “it's nothing to do with us gov.”
But who wants to risk such devastation again, by giving the atheist ideology another chance? Only a complete idiot would want to take that gamble.
However, it was only to be expected and it could easily have been predicted beforehand, that the inevitable result of atheism's lack of an absolute ethical or moral yardstick would be to wreak havoc on the world - and that is exactly what it did. .
Atheism hasn't changed at all in that respect, because it can't.
Atheism and secular humanism categorically reject the concept of intrinsic right and wrong. Therefore, the ephemeral values, moral relativism and situational ethics of atheism are the ideal recipe for abuse.
We can see from the belligerent, intolerant, rabble rousing rhetoric and anti-religious ranting of today's militant, new atheist zealots, that the leopard hasn't really changed its spots. Let no one doubt it - atheism has an horrendous and hideously, barbaric record... we must never let it happen again.
Moreover, it is a singularly perverse ideology that motivates its adherents to waste so much time of the only life they believe they have, trying to convince everyone else that they are doomed to eternal oblivion. The ultimate reward for atheists is to never know if they got it right, only if they got it wrong.
There is certainly no moral or rational defence for the atheist cult, past or present.
But what do atheists themselves say about their ethical and moral values?
They claim that they DO have an ethical and moral yardstick, and cite the Humanist Manifesto as representing the ethics and moral code of atheism.
So is it really true?
The Humanist Manifesto looks good at first glance, but like most proposals atheists have come up with, when examined closely, it is full of holes.
Problems, problems ....
1. You don’t have to sign up to the Humanist Manifesto to be an atheist.
2. Even if you do sign up to it, there is no incentive to follow it. No reward for following it, and no penalty for not following it. You are not going to be barred from being an atheist because you reject or break the rules of the Humanist Manifesto. It is not enforced in any way.
3. It borrows any desirable ethics, it may have, from Judeo-Christian values, there is no atheist, moral code per se.
Atheism is the ideology of naturalism. Genuine, naturalist, ethical values are basically the Darwinian, ‘law of the jungle’. Progressive evolution and improvement through the survival of the fittest/strongest, and the elimination of any who are weaker or unable to adapt - nature red in tooth and claw, In societal terms - the most powerful, wealthiest, most influential, most cunning, dominate and rule for their own benefit. Anything else in the Humanist Manifesto is actually a contradiction of social Darwinism and naturalism. Any socially desirable or compassionate ethics, which may be included in the H.M, are wholly inconsistent with atheist, materialist, naturalist, and evolutionist ideology.
4. By far the biggest flaw in the Humanist Manifesto is the fact that it is entirely ephemeral. It advocates 'situational ethics' and 'moral relativism'. And that major flaw makes it a worthless scrap of paper.
Why?
Because .....
Situational ethics is based on what people want or find desirable, not on any adherence to what is intrinsically right or wrong.
A good, example of humanist style, situational ethics in practice, is the gender selection abortions now being blatantly carried out in abortion clinics in Britain. It primarily discriminates against female babies, who are especially targeted for killing, because most of the parents who want it, prefer to have boys for cultural reasons.
The abortion clinics openly admit to it happening, and claim it is legal.
www.independent.co.uk/news/uk/home-news/pro-choice-aborti...
The abortion act of 1967 certainly did not intend that, and the Government admits it was not intended.
So we have a Government that knows it is going on, it also knows it is not what the abortion law intended, yet it is still reluctant to do anything about it.
Why?
Because it is wedded to the secularist concept of situational ethics, i.e. whatever people want, people get. Any concept of intrinsic right and wrong has to take a back seat, to whatever is the spirit of the times. And that is an example happening right now, in a so-called democracy.
The Nazi persecution of the Jews and other races they considered ‘inferior’ became popular through brainwashing of the public, and was eventually supported by a good proportion of the public.
Hitler cleverly used situational ethics to do what he had persuaded people was right and good.
So, all in all, the Humanist Manifesto and its purported ethical values, is a very dangerous document.
It gives carte blanche to any so-called ethical values, as long they become the fashionable or consensus opinion. Whatever people want, people get, or what a government can claim people want, they are justified in giving to them.
And for that reason it would not stop; a Lenin, a Stalin, a Hitler, a Mao, or a Pol Pot, even if they had signed up 100% to abide by the Humanist Manifesto.
In fact, the 20th century, atheist tyrants even called their regimes ... Democratic People's Republics. They claimed they were representing people's wishes, and thus carried out their 'situational ethics' on behalf of the people.
What about the common, atheist tactic of highlighting alleged crimes and wrongdoing committed by Christians?
The point is ....
Christians who do wrong, go against the teachings of Christianity. It is recognised as ‘sin’. If they blatantly and deliberately go against the intrinsic moral values and teaching of Christianity, they forfeit the right to continue to call themselves Christian. And they can even be excommunicated by the Church, if they fail to admit their actions are wrong.
And, without sincere sorrow and repentance, they don't get to go to the Christian Heaven.
End of story!
Atheists who do wrong, go against nothing, unless it is against the law of the land.
You cannot be chucked out of atheism for doing wrong, you cannot even be censored by atheism for doing wrong, it is a complete free for all, you can simply act with impunity according to your own desires and opinion. Atheists don’t recognise sin, right and wrong is not intrinsic or absolute. Atheism has no, unchanging, moral code. Right and wrong is, ultimately, just a matter of opinion
The atheist 'heaven' is right here on earth, and far from being a 'heaven' it is an horrendous nightmare. Anyone with any sense would call it a hell.
And even the law of the land need not stop atheists .....
Whenever, atheists get into a position of power they change the law to suit their situational ethics. Then they can do whatever they want.
That is what Stalin and all the other atheist tyrants did in their people's DEMOCRATIC republics.
And the atheist thirst for blood does not cease when they live in the so-called 'real' democracies, it is simply sanitised by atheist inspired, situational ethics.
They use their 'humanist' ethics to change the law, accompanied by 'newspeak' and propaganda.
So that what was once considered evil, is not only made legal, it is actually turned around so it is considered a virtue.
The wholesale and brutal slaughter, of the most vulnerable in society ... millions of unborn babies, is callously shrugged off as necessary, for 'free choice'.
Of course murder is always a free choice for the killer, only the dangerous, warped, atheist style, situational ethics could value a killer's free choice to kill, above the victim's right not to be killed, and make murder legal.
The callous slaughter of the unborn, which in most cases, was not even put to the people democratically (it was imposed on them by a handful of secularist politicians, lawyers and bureaucrats), is accompanied by the usual atheist lies and devious propaganda.
Doctors acting illegally over abortions get off scot-free ....
www.dailymail.co.uk/news/article-2609950/Scandal-doctors-...
So the secularists simply laugh off democracy, it doesn't stop them, if it gets in the way of their ideology, they just ignore it, like they do with science.
"Democratic societies" how do they impact on situational ethics?
We see, in practice, that democracy is treated with utter contempt .....
Why ask the people? They are apparently not qualified to consider such difficult matters of right and wrong, like whether babies should live or die? You can't give those ignorant peasants, plebs and rednecks a vote on it, ... leave it to the secularist EXPERTS and their wonderful, situational ethics based on 'reason' and 'science'.
We are told by atheist moralists that the unborn baby is not fully human, it is only a blob of jelly, which has, and deserves, NO rights. As usual, they deliberately ignore, or twist, the scientific facts.
And we are also told, anyone who supports the rights of the unborn babies not to be brutally ripped limb from limb is evil and a ‘far right’ fanatic, because they are interfering with free CHOICE.
So the atheist leopard certainly hasn't changed its deceitful, devious, brutal and murderous spots, even in so-called 'real' democratic societies. It simply legalises and sanitises evil and murder and makes it appear good.
Then it can claim atheism is extremely ethical and virtuous, with its own, beautiful, humanist code of morals and conduct .... Yeah Right!
Remind you of anyone?
Always remember ....
Atheist/humanist so-called ethics and morals depend entirely on OPINION, and that is why they are so extremely dangerous.
Atheism has no moral or ethical yardstick, no concept of God-given, human rights ... only OPINION.
But WHOSE opinion?
My opinion?
Your opinion?
Or maybe Richard Dawkins opinion?
Or Sam Harris's opinion?
Or how about Barrack Obama's opinion?
Or why not STALIN'S or POL POT'S opinion?
So don't be fooled by the relentless chorus from the 'new' atheists and humanists, that atheism has its own code of ethics and morals, their code of ethics is based on the OPINION of one or more of the following ... whoever is: the most vociferous, the most charismatic, the most cunning, the most influential, the most powerful, the wealthiest, the most successful propagandist, the most persuasive, the most repressive, or the most brutal.
www.flickr.com/photos/101536517@N06/14797003191
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Unjust laws/evil laws (such as legalised abortion) are effectively null and void. They should not be accepted by any right-thinking person. In any just society, the legalisation of abortion has to be regarded as a crime against humanity, and those guilty will surely be held to account by a more enlightened society.
“civil law cannot contradict right reason without losing its binding force on conscience. Every humanly-created law is legitimate insofar as it is consistent with the natural moral law, recognized by right reason, and insofar as it respects the inalienable rights of every person”. —St. Thomas Aquinas, Summa Theologiae, I-II, q. 95, a. 2.w
Why satanism is now on the center stage in the culture war.
www.crisismagazine.com/2019/why-satanism-is-now-on-the-ce...
EUbabel. The shocking occult symbolism of the European Union.
peuplesobservateursblog.wordpress.com/2017/09/23/togo-all...
وإنما الأمم الأخلاق ما بقيت..وإن هم ذهبت أخلاقهم، ذهبوا
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فكرة بسيطة أتمنى أن تصل الى ذائقتكم ..
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iso: 100
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ب نقدكم ارتقي ..
أشكركمَ وأشكر كل من سـآعدني على نجـآح هذآ العملَ
Thank you and thank all who helped me on the success of this action
____________________________
ارعص (L) ل تكبير الصورة ض1
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سبحان الله وبحمدة .. سبحان الله العظيم
لا اله الا الله محمد رسول الله
اللهم لك الحمد كما ينبغي ل جلال عظمتك
Sobhan Allah and Bhmdh .. Sobhan Allah Almighty
No God but God and Mohammed is the Messenger of Allah
Oh God, you should praise your greatness for Jalal
^^
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أعمآلي ملك للجميع دون انتساب الحقوق
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ـ[ سَوف ]ـ
تحذف الردود المرفقه بِ صوره
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My work belongs to all without enrollment rights
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[Will]
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Jainism, traditionally known as Jain Dharma (जैन धर्म), is a spiritual, religious and philosophical tradition of Indian origin dating back at least as far as the 9th century BC, but believed by Jains to stretch back many centuries into the very distant past. A Jain is a follower of Jinas ("the saints"),[1][2] human beings who have rediscovered the dharma, become fully liberated and taught the spiritual path for the benefit of beings. Jains follow the teachings of 24 special Jinas who are known as Tirthankaras ('ford-builders'). The 24th and most recent Tirthankar is Lord Mahavira who lived from 599 to 527 BCE according to traditional history. The 23rd Tirthankar of Jains, Lord Parsvanatha is now recognised as a historical person, who lived during 872 to 772 BC.[3][4] Jaina tradition is unanimous in making Rishabha, as the First Tirthankar.[5]
A major characteristic of Jain belief is the emphasis on the consequences of physical and mental behavior.[6] Because Jains believe that everything is alive, in some sense, and that many beings possess a soul, great care and awareness is required in going about one's business in the world. Jainism is a religious tradition in which all life is considered worthy of respect and it emphasises this equality of all life, advocating the protection of the smallest creatures. Jainism encourages spiritual independence (in the sense of relying on and cultivating one's own personal wisdom) and self-control (व्रत, vratae) considered vital for spiritual development. The goal, as with other Indian religions, is moksha: realization of the soul's true nature, a condition of omniscience (Kevala Jnana or Keval Gyana).
Jains are a small, influential religious minority with at least 4.2 million followers in modern India,[7] and more in growing immigrant communities in the United States, Western Europe, the Far East including Australia and elsewhere. Jains sustain the ancient Shraman (श्रमण) or ascetic tradition and have significantly influenced the religious, ethical, political and economic spheres in India for over two millennia.
Jains have an ancient tradition of scholarship and the highest degree of literacy in India.[8] Jain libraries are India's oldest.[9]
Historical sources
Parshvanatha, the twenty-third Tirthankara (ford maker) is the earliest Jain leader who can be reliably dated.[3] According to scholars he probably flourished in 9th Century BCE.[15][16]
Kalinga (Modern Orissa) was home to many Jains in the past. Rishabh, the first Tirthankar, was revered and worshipped in the ancient city Pithunda. This was destroyed by Mahapadma Nanda when he conquered Kalinga and brought the statue of Rishabhanatha to his capital in Magadh. Rishabhanatha is revered as the 'Kalinga Jina'. Ashoka's invasion and his Buddhist policy also subjugated Jains greatly in Kalinga. However, in the 1st century BCE Emperor Kharvela conquered Magadha and brought Rishabhnath's statue back and installed it in Udaygiri, near his capital, Shishupalgadh. The Khandagiri and Udaygiri caves near Bhubaneswar are the only surviving stone Jain monuments in Orissa. Earlier buildings were made of wood and were destroyed.
Deciphering of the Brahmi script, India's oldest script, believed to have been created by the first Tirthankara Rishabhanatha, by James Prinsep in 1788 enabled the reading of ancient inscriptions in India and established the antiquity of Jainism. Discovering Jain manuscripts, continues and has added significantly to retracing Jain history. Jain archaeological findings are often from Maurya, Sunga, Kishan, Gupta, Kalachuries, Rashtrakut, Chalukya, Chandel and Rajput and later periods. Several western and Indian scholars have contributed to the reconstruction of Jain history. Western historians like Bühler, Jacobi, and Indian scholars like Iravatham Mahadevan, worked on Tamil Brahmi inscriptions.
Jainism has been a major cultural, philosophical, social and political force since the dawn of civilization in Asia, and its ancient influence has been noted in other religions, including Buddhism and Hinduism.
This pervasive influence of Jain culture and philosophy in ancient Bihar possibly gave rise to Buddhism. The Buddhists have always maintained that during the time of Buddha and Mahavira, Jainism was already an ancient, deeply entrenched faith and culture there. For connections between Buddhism and Jainism see Buddhism and Jainism. Over several thousand years, Jain influence on Hindu philosophy and religion has been considerable, while Hindu influence on Jain rituals may be observed in certain Jain sects.
For instance, the concept of puja is Jain. The Vedic Religion prescribed yajnas and havanas for pleasing god. Puja is a specifically Jain concept, arising from the Tamil words, "pu" (flower) and "ja" (offering).[17]
With 10 to 12 million followers,[18] Jainism is among the smallest of the major world religions, but in India its influence is much more than these numbers would suggest. Jains live throughout India; Maharashtra, Rajasthan and Gujarat have the largest Jain population among Indian states. Karnataka, Bundelkhand and Madhya Pradesh have relatively large Jain populations. There is a large following in Punjab, especially in Ludhiana and Patiala, and there used to be many Jains in Lahore (Punjab's historic capital) and other cities before the Partition of 1947, after which many fled to India. There are many Jain communities in different parts of India and around the world. They may speak local languages or follow different rituals but essentially follow the same principles.
Outside India, the United States, United Kingdom, Canada and East Africa (Kenya, Tanzania and Uganda) have large Jain communities. Jainism is presently a strong faith in the United States and several Jain temples have been built there. American Jainism accommodates all the sects. Smaller Jain communities exist in Nepal, South Africa, Japan, Singapore, Malaysia, Australia, Fiji, and Suriname. In Belgium the very successful Indian diamond community, almost all of which are Jain are also establishing a temple to strengthen Jain values in and across Western Europe.
It is generally believed that the Jain sangha divided into two major sects, Digambar and Svetambar, about 200 years after Mahāvīra's nirvana. Some historians believe there was no clear division until the 5th century. The best available information indicates that the chief Jain monk, Acharya Bhadrabahu, foresaw famine and led about 12,000 Digambar followers to southern India. Twelve years later they returned to find the Shvetambar sect, and in 453 the Valabhi council edited and compiled traditional Shwetambar scriptures. The differences between the two sects are minor and relatively obscure.
Diagramatic representation of Schisms within Jainism along with the timelines.In Sanskrit, ambar refers to a covering generally, or a garment in particular. Dig, an older form of disha, refers to the cardinal directions. Digambar therefore means "covered by the four directions", or "sky-clad". Svet means white and Svetambars wear white garments.
Digambar Jain monks do not wear clothes because they believe clothes are like other possessions, increase dependency and desire for material things, and desire for anything ultimately leads to sorrow. Svetambar Jain monks, on the other hand, wear white, seamless clothes for practical reasons, and believe there is nothing in Jain scripture that condemns wearing clothes. Sadhvis (nuns) of both sects wear white. These differing views arise from different interpretations of the same holy books. There are minor differences in each sect's literature.
Digambars believe that women cannot attain moksha in the same birth, while Svetambars believe that women may attain liberation and that Mallinath, a Tirthankar, was a woman. The difference is because Digambar ascetism requires nudity. As nudity is impractical for women, it follows that without it they cannot attain moksha.[19]
Digambars believe that Mahavir was not married, whereas Shvetambars believe the princely Mahavir was married and had a daughter. The two sects also differ on the origin of Mata Trishala, Mahavira's mother.
Sthanakavasis and Digambars believe that only the first five lines are formally part of the Namokara Mantra (the main Jain prayer), whereas Svetambaras believe all nine form the mantra. Other differences are minor and not based on major points of doctrine.
Excavations at Mathura revealed many Jain statues from the Kushana period. Tirthankaras, represented without clothes and monks, with cloth wrapped around the left arm, are identified as Ardhaphalaka and mentioned in some texts. The Yapaniya sect, believed to have originated from the Ardhaphalaka, follows Digambara nudity, along with several Shvetambara beliefs.
Svetambaras are further divided into sub-sects, such as Sthanakavasi, Terapanthi and Deravasi. Some are murtipujak (revering statues) while non-murtipujak Jains refuse statues or images. Shvetamber follow the 12 agam literature (voice of omniscient). Most simply call themselves Jains and follow general traditions rather than specific sectarian practices. In 1974, a committee with representatives from every sect compiled a new text called the Samana Suttam.
Jains, like Buddhists, do not have a teacher of our age. For Jains, Mahavira is the first or most recent teacher of the Way. Like other Indian religions, knowledge of the truth (dharma) is considered to have declined and then revived cyclically over the course of history. Those who rediscover dharma are called Tirthankara. The literal meaning of Tirthankar is 'ford-builder'. Jains, like Buddhists, compare the process of becoming a pure human being to crossing a swift river - an endeavour requiring patience and care. A ford-builder is someone who has themselves already crossed the river and can therefore able guide others. S/he is called a 'victor' (Skt: Jina) because s/he has achieved liberation by their own efforts. A Jain follows a Jina. Note that the Buddha Gotama was sometimes referred to as Jina. Like Buddhadharma, the purpose of Jain dharma is mental and physical purification to undo the negative effects of karma. The goal of this process is liberation accompanied by a great natural inner peace.
A tirthankar is considered omniscient, a role model but not a god. There have been 24 Tirthankaras in what the Jains call the 'present age'. Historical records the last two Tirthankaras: Parshvanath and Mahavir (the 23rd and 24th).
The 24 tirthankaras in chronological order are - Adinath (or Rishabhnath), Ajitanath, Sambhavanath, Abhinandananath, Sumatinath, Padmaprabh, Suparshvanath, Chandraprabhu, Pushpadantanath (or Suvidhinath), Sheetalanath, Shreyansanath, Vasupujya, Vimalanath, Anantanath, Dharmanath, Shantinath, Kunthunath, Aranath, Mallinath, Munisuvratanath, Naminath, Neminath, Parshvanath and Mahavir (or Vardhamana).
Jains believe that every human is responsible for his/her actions and all living beings have an eternal soul, jīva. Jains believe all souls are equal because they all possess the potential of being liberated and attaining Moksha. Tirthankaras are role models only because they have attained Moksha. Jains insist that we live, think and act respectfully and honor the spiritual nature of all life. Jains view God as the unchanging traits of the pure soul of each living being, described as Infinite Knowledge, Perception, Consciousness, and Happiness (Ananta Jnāna, Ananta Darshana, Ananta Cāritra, and Ananta Sukha). Jains do not believe in an omnipotent supreme being, creator or manager (kartā), but rather in an eternal universe governed by natural laws.
Jains hold that this temporal world holds much misery and sorrow and hence to attain lasting bliss one must transcend the cycle of transmigration. Otherwise, one will remain eternally caught up in the never-ending cycle of transmigration. The only way to break out of this cycle is to practice detachment through rational perception, rational knowledge and rational conduct.
Jain scriptures were written over a long period of time, but the most cited is the Tattvartha Sutra, or Book of Reality written by the monk-scholar, Umasvati (aka Umāsvāmi) almost 1800 years ago. The primary figures are Tirthankaras. The two main sects called Digambar and Svetambar, both believe in Ahinsa (or ahinsā), asceticism, karma, sanskār, and jiva.
Differences between the two main sects are mainly conduct related. Doctrinally, Jainism is uniform with great emphasis placed on rational perception, rational knowledge and rational conduct. {"samyagdarśanajñānacāritrāṇimokṣamārgaḥ", Tattvārthasūtra, 1.1}
Compassion for all life, human and non-human, is central to Jainism. Human life is valued as a unique, rare opportunity to reach enlightenment. To kill any person, no matter their crime, is considered unimaginably abhorrent. It is the only religion that requires monks and laity, from all its sects and traditions, to be vegetarian. Some Indian regions have been strongly influenced by Jains and the majority of the local non-Jain population is vegetarian.
History suggests that various strains of Hinduism became vegetarian due to strong Jain influences.[20] Jains run animal shelters all over India. For example, Delhi has a bird hospital run by Jains. Every city and town in Bundelkhand has animal shelters run by Jains where all manner of animals are sheltered, even though the shelter is generally known as a Gaushala.
Jainism's stance on nonviolence goes far beyond vegetarianism. Jains refuse food obtained with unnecessary cruelty. Many practice a lifestyle similar to Veganism due to the violence of modern dairy farms, and others exclude root vegetables from their diets to preserve the lives of these plants.[21] Potatoes, garlic and onions in particular are avoided by Jains.[22] Devout Jains do not eat, drink, or travel after sunset and prefer to drink water that is boiled and then cooled to room temperature.[citation needed] Many Jains abstain from eating green vegetables and root vegetables one day each week. The particular day, determined by the lunar calendar is Ashtami (eighth day of the lunar month), New Moon, the second Ashtami and the Full Moon night.
Anekantavada, a foundation of Jain philosophy, literally means "The Multiplicity of Reality", or equivalently, "Non-one-endedness". Anekantavada has tools for overcoming inherent biases in any one perspective on any topic or in reality in general. Another tool is The Doctrine of Postulation, Syādvāda. Anekantavada is defined as a multiplicity of viewpoints, for it stresses looking at things from others' perspectives.
Jains are usually very welcoming and friendly toward other faiths and often help with interfaith functions. Several non-Jain temples in India are administered by Jains. A palpable presence in Indian culture, Jains have contributed to Indian philosophy, art, architecture, science, and to Mohandas Gandhi's politics, which led to the mainly non-violent movement for Indian independence.[23]
According to Jain beliefs, the universe was never created, nor will it ever cease to exist. Therefore, it is shaswat (infinite). It has no beginning or end, but time is cyclical with progressive and regressive spirituality phases.
ains divide time into Utsarpinis (Progressive Time Cycle) and Avsarpinis (Regressive Time Cycle). An Utsarpini and a Avsarpini constitute one Time Cycle (Kalchakra). Every Utsarpini and Avsarpini is divided into six unequal periods known as Aras. During the Utsarpini half cycle, humanity develops from its worst to its best: ethics, progress, happiness, strength, health, and religion each start the cycle at their worst, before eventually completing the cycle at their best and starting the process again. During the Avsarpini half-cycle, these notions deteriorate from the best to the worst. Jains believe we are currently in the fifth Ara of the Avsarpini phase, with approximately 19,000 years until the next Ara. After this Avsarpini phase, the Utsarpini phase will begin, continuing the infinite repetition of the Kalchakra.
Jains believe that at the upswing of each time cycle, people will lose religion again. All wishes will be granted by wish-granting trees (Kalpavrksa), and people will be born in sets of twins (Yugalika) with one boy and one girl who stay together all their lives: a symbol of an integrated human with male and female characteristics balanced.
Jain philosophy is based upon eternal, universal truths. During the first and last two Aras, these truths lapse among humanity and then reappear through the teachings of enlightened humans, those who have reached enlightenment or total knowledge (Kevala Jnana), during the third and fourth Aras. Traditionally, in our universe and in our time, Lord Rishabha (ऋषभ) is regarded as the first to realize the truth. Lord Vardhamana (Mahavira, महावीर) was the last Tirthankara to attain enlightenment (599-527 BCE). He was preceded by twenty-three others, making a total of twenty-four Tirthankaras.
It is important to note that the above description stands true "in our universe and in our time" for Jains believe there have been infinite sets of 24 Tirthankaras, one for each half of the time cycle, and this will continue in the future. Hence, Jainism does not trace its origins to Rishabh Deva, the first, or finish with Mahavira, the twenty-fourth, Tirthankara.
According to Jainism, the Universe consists of infinite amount of Jiva'(life force or souls), and the design resembles a man standing with his arms bent while resting his hands on his waist. The narrow waist part comprises various 'Kshetras', for 'vicharan' (roaming) for humans, animals and plants. Currently we are in the Bharat Kshetra of 'Jambu Dweep' (dweep means island).
The Deva' Loka (Heavens) are at the symbolic 'chest' of Creation, where all Devas (demi gods) reside. Similarly beneath the 'waist' are the Narka Loka (Hell). There are such Seven Narka Lokas, each for a varying degree suffering a jiva' has to go through to face the consequences of its paap' karma (sins). From the first to the seventh Narka, the degree of suffering increases and Light reaching it decreases (with no light in the seventh Narka).
Jain philosophy (Sanskrit: Jain darsana; जैन दर्शन) deals extensively with the problems of metaphysics, reality, cosmology, ontology, epistemology and divinity. Jainism is essentially a transtheistic religion of ancient Indian.[24] It is a continuation of the ancient Śramaṇa tradition which co-existed with the Vedic tradition since ancient times.[25][26] The distinguishing features of Jain philosophy are its belief on independent existence of soul and matter, neither denial nor acceptance of a creative and omnipotent God, an eternal,and hence uncreated universe, a strong emphasis on non-violence, on relativity and multiple facets of truth, and morality and ethics based on liberation of souls. Jain philosophy explains the rationale of being and existence, the nature of the Universe and its constituents, the nature of bondage and the means to achieve liberation.[27] It is described as ascetic because of its strong emphasis on self-control, austerities and renunciation and called a model of philosophical liberalism for its insistence that truth is relative and multifaceted and for its willingness to accommodate all possible view-points of rival philosophies.[28] It has been compared to Western concepts of subjectivism and moral relativism. Jainism strongly upholds the individual nature of soul and personal responsibility for one's decisions; and that self-reliance and individual efforts alone are responsible for one's liberation. In this matter, it is similar to individualism and Objectivism.
In Jainism, truth or reality is perceived differently depending on different points of view, and that no single point of view is the complete truth.[29][30] Jain doctrine states that, an object has infinite modes of existence and qualities and, as such, cannot be completely perceived in all its aspects and manifestations, due to inherent human limitations. Only Kevalins - the omniscient beings - can totally comprehend objects and that others can knowing only a part. Consequently, no one view can represent the absolute truth. In the process, the Jains have their doctrines of relativity used for logic and reasoning –
Anekāntavāda - literally, "Non-one-endedness", "Nonsingular Conclusivity", the idea that no one perspective holds the complete truth;
Syādvāda – the theory of conditioned predication and;
Nayavāda – The theory of partial standpoints.
These philosophical concepts contributed immensely to Indian philosophy, especially in skepticism and relativity.[31]
The sidhha kshetra or moksha is situated at the symbolic forehead of the creation, where all the jivas having attained nirvana reside in a state of complete peace and eternal happiness. Outside the symbolic figure of this creation nothing but aloka or akaasha (sky) exists.
Karma in Jainism conveys a totally different meaning as commonly understood in the Hindu philosophy and western civilization.[32] It is not the so called inaccessible force that controls the fate of living beings in inexplicable ways. It does not mean "deed", "work", nor invisible, mystical force (adrsta), but a complex of very fine matter, imperceptible to the senses, which interacts with the soul, causing great changes. Karma, then, is something material (karmapaudgalam), which produces certain conditions, like a medical pill has many effects.[33] According to Robert Zydendos, karma in Jainism is a system of laws, but natural rather than moral laws. In Jainism, actions that carry moral significance are considered to cause consequences in just the same way as physical actions that do not carry any moral significance. When one holds an apple in one's hand and then let go of the apple, the apple will fall: this is only natural. There is no judge, and no moral judgment involved, since this is a mechanical consequence of the physical action.
Jain monks and nuns practice strict asceticism and strive to make their current birth their last, thus ending their cycle of transmigration. The laity, who pursue less rigorous practices, strive to attain rational perception and to do as much good as possible and get closer to the goal of attaining freedom from the cycle of transmigration. Following strict ethics, the laity usually choose professions that revere and protect life and totally avoid violent livelihoods.
Jains practice Samayika, which is a Sanskrit word meaning equanimity and derived from samaya (the soul). The goal of Samayika is to attain equanimity. Samayika is begun by achieving a balance in time. If this current moment is defined as a moving line between the past and the future, Samayika happens by being fully aware, alert and conscious in that moving time line when one experiences Atma, one's true nature, common to all life forms. Samayika is especially significant during Paryushana, a special period during the monsoon, and is practiced during the Samvatsari Pratikramana ritual.
Jains believe that Devas (demi-gods or celestial beings) cannot help jiva to obtain liberation, which must be achieved by individuals through their own efforts. In fact, Devas themselves cannot achieve liberation until they reincarnate as humans and undertake the difficult act of removing karma. Their efforts to attain the exalted state of Siddha, the permanent liberation of jiva from all involvement in worldly existence, must be their own.
The strict Jain ethical code for both laity and monks/nuns is:
Ahinsa (Non-violence)
Satya (truth)
'Achaurya Or Asteya' (non-stealing)
Brahmacharya (Continence)
Aparigraha (Non-attachment to temporal possessions)
For laypersons, 'brahmacharya' means either confining sex to marriage or complete celibacy. For monks/nuns, it means complete celibacy.
Nonviolence includes vegetarianism. Jains are expected to be non-violent in thought, word, and deed, both toward humans and toward all other living beings, including their own selves. Jain monks and nuns walk barefoot and sweep the ground in front of them to avoid killing insects or other tiny beings. Even though all life is considered sacred by the Jains, human life is deemed the highest form of life. For this reason, it is considered vital never to harm or upset any person.
While performing holy deeds, Svetambara Jains wear cloths, muhapatti, over their mouths and noses to avoid saliva falling on texts or revered images. It is incorrect to say that this to avoid accidentally inhaling insects, because obviously it is rare to encounter insects! Many healthy concepts are entwined. For example, Jains drink only boiled water. In ancient times, a person might get ill by drinking unboiled water, which could prevent equanimity, and illness may engender intolerance.
True spirituality, according to enlightened Jains, starts when one attains Samyak darshana, or true perception. Such souls are on the path to moksha, striving to remain in the nature of the soul. This is characterized by knowing and observing only all worldly affairs, without raag(attachment) and dwesh(repulsion), a state of pure knowledge and bliss. Attachment to worldly life collects new karmas, and traps one in birth, death, and suffering. Worldly life has a dual nature (for example, love and hate, suffering and pleasure, etc.), for the perception of one state cannot exist without the contrasting perception of the other.
Jain Dharma shares some beliefs with Hinduism. Both believe in karma and reincarnation. However, the Jain version of the Ramayana and Mahabharata is different from Hindu beliefs, for example. Generally, Hindus believe that Rama was a reincarnation of God, whereas Jains believe he attained moksha (liberation) because they are free from any belief in a creator - god. (Note: some Hindus, such as Yogis, accept aspects of Jain Dharma.)
Along with the Five Vows, Jains avoid harboring ill will and practice forgiveness. They believe that atma (soul) can lead one to becoming Parmatma (liberated soul) and this must come from one's inner self. Jains refrain from all violence (Ahinsa) and recommend that sinful activities be avoided.
Mahatma Gandhi was deeply influenced (particularly through the guidance of Shrimad Rajchandra) by Jain tenets such as peaceful, protective living and honesty, and made them an integral part of his own philosophy.[35] Jainism has a distinct idea underlying Tirthankar worship. The physical form is not worshiped, but their Gunas (virtues, qualities) are praised. Tirthankaras remain role-models, and sects such as the Sthanakavasi stringently reject statue worship.
Fasting is common among Jains and a part of Jain festivals. Most Jains fast at special times, during festivals, and on holy days. Paryushana is the most prominent festival, lasting eight days for Svetambara Jains and ten days for Digambars, during the monsoon. The monsoon is a time of fasting. However, a Jain may fast at any time, especially if s/he feels some error has been committed. Variations in fasts encourage Jains to do whatever they can to maintain self control.
Some Jains revere a special practice. When a person is aware of approaching death, and feels that s/he has completed all duties, s/he willingly ceases to eat or drink. This form of dying is called santhara. Considered extremely spiritual and creditable, with all awareness of the transitory nature of human experience, it has recently led to a controversy. In Rajasthan, a lawyer petitioned the High Court of Rajasthan to declare Santhara illegal. Jains see Santhara as spiritual detachment, a declaration that a person has finished with this world and now chooses to leave.
[edit] Jain worship and rituals
Main article: Jain rituals and festivals
Every day most Jains bow and say their universal prayer, the Namokara Mantra, aka the Navkar Mantra. Jains have built temples, or Basadi or Derasar, where images of Tirthankaras are revered. Rituals may be elaborate because symbolic objects are offered and Tirthankaras praised in song. But some sects refuse to enter temples or revere images. All Jains accept that images of Tirthankaras are merely symbolic reminders of their paths to attain moksha. Jains are clear that the Jinas reside in moksha and are completely detached from the world.
Jain rituals include:
Pancakalyanaka Pratishtha
Pratikramana
Samayika
Guru-Vandana, Chaitya Vandana, and other sutras to honor ascetics.
The holiest symbol is a simple swastika. Another important symbol incorporates a wheel on the palm of a hand, symbolizing Ahinsa.
Other major Jain symbols include:
24 Lanchhanas (symbols) of the Tirthankaras
Triratna and Shrivatsa symbols
A Tirthankar's or Chakravarti's mother dreams
Dharmacakra and Siddha-chakra
Eight auspicious symbols (The Asta Mangalas). Their names are (in series of pictures)
Svastika -Signifies peace and well-being
Shrivatsa -A mark manifested on the centre of the Jina's chest, signifying a pure soul.
Nandyavartya -Large svastika with nine corners
Vardha-manaka -A shallow earthen dish used for lamps, suggests an increase in wealth, fame and merit due to a Jina's grace.
Bhadrasana -Throne, considered auspicious because it is sanctified by the blessed Jina's feet.
Kalasha -Pot filled with pure water signifying wisdom and completeness
Minayugala -A fish couple. It signifies Cupid's banners coming to worship the Jina after defeating the God of Love
Darpana -The mirror reflects one's true self because of its clarity
While Jains represent less than 1% of the Indian population, their contributions to culture and society in India are considerable. Jainism had a major influence in developing a system of philosophy and ethics that had a major impact on all aspects of Indian culture in all ages : from Upanishads to Mahatma Gandhi. The scholarly research and evidences have shown that philosophical concepts considered typically Indian – Karma, Ahinsa, Moksa, reincarnation and like - either originate in the sramana school of thought or were propagated and developed by Jaina teachers.[36] These concepts were later assimilated in Hinduism and other religions, often in a different form and with different meanings.
Jains have also wielded great influence on the culture and language of Karnatak, Southern India and Gujarat most significantly. The earliest known Gujarati text, Bharat-Bahubali Ras, was written by a Jain monk. Some important people in Gujarat's Jain history were Acharya Hemacandra Suri and his pupil, the Calukya ruler Kumarapala.
Jains are both among the wealthiest Indians and the most philanthropic. They run numerous schools, colleges and hospitals and are important patrons of the Somapuras, the traditional temple architects in Gujarat. Jains have greatly influenced Gujarati cuisine. Gujarat is predominantly vegetarian (as is Jainism; see Jain vegetarianism), and its food is mild as onions and garlic are omitted.
Jains encourage their monks to do research and obtain higher education. Jain monks and nuns, particularly in Rajasthan, have published numerous research monographs. This is unique among Indian religious groups and parallels Christian clergy. The 2001 census states that Jains are India's most literate community and that India's oldest libraries at Patan and Jaisalmer are preserved by Jain institutions.
Jains have contributed to India's classical and popular literature. For example, almost all early Kannada literature and Tamil literature was authored by Jains.
Some of the oldest known books in Hindi and Gujarati were written by Jain scholars. The first autobiography in Hindi, [Ardha-Kathanaka] was written by a Jain, Banarasidasa, an ardent follower of Acarya Kundakunda who lived in Agra.
Several Tamil classics are written by Jains or with Jain beliefs and values as the core subject.
Practically all the known texts in the Apabhramsha language are Jain works.
The oldest Jain literature is in Shauraseni and Ardha-Magadhi Prakrit (Agamas, Agama-Tulya, Siddhanta texts, etc). Many classical texts are in Sanskrit (Tatvartha Sutra, Puranas, Kosh, Sravakacara, mathematics, Nighantus etc). "Abhidhana Rajendra Kosha" written by Acharya Rajendrasuri, is only one available Jain encyclopedia or Jain dictionary to understand the Jain Prakrit, Sanskrit, and Ardha-Magadhi and other Jain languages, words, their use and references with in oldest Jain literature. Later Jain literature was written in Apabhramsha (Kahas, rasas, and grammars), Hindi (Chhahadhala, Mokshamarga Prakashaka, and others), Tamil (Jivakacintamani, Kural, and others), and Kannada (Vaddaradhane and various other texts). Jain versions of Ramayana and Mahabharata are found in Sanskrit, Prakrit, Apabhramsha and Kannada.
Main article: Jain Monks and Nuns
Palitana TirthaIn India there are thousands of Jain Monks, in categories like Acharya, Upadhyaya and Muni. Trainee ascetics are known as Ailaka and Ksullaka in the Digambar tradition.
There are two categories of ascetics. Sadhu (monk) and Sadhvi (nun). They practice the five Mahavratas, three Guptis and five Samitis:
5 Mahavratas
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अहिंसा Ahimsa: Non-violence in thought, word and deed
सत्य Satya: Truth which is (hita) beneficial, (mita) succinct and (priya) pleasing
अचौर्य Acaurya: Not accepting anything that has not been given to them by the owner
ब्रह्मचर्य Brahmacarya: Absolute purity of mind and body
अपरिग्रह Aparigraha: Non-attachment to non-self objects
3 Guptis
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मनगुप्ती Managupti: Control of the mind
वचनगुप्ती Vacanagupti: Control of speech
कायगुप्ती Kayagupti: Control of body
5 Samitis
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ईर्या समिति Irya Samiti: Carefulness while walking
भाषा समिति Bhasha Samiti: Carefulness while communicating
एषणा समिति Eshana Samiti: Carefulness while eating
आदान निक्षेपण समिति Adana Nikshepana Samiti: Carefulness while handling their fly-whisks, water gourds, etc.
प्रतिष्ठापना समिति Pratishthapana Samiti: Carefulness while disposing of bodily waste matter
________
Male Digambara monks do not wear any clothes and are nude. They practise non-attachment to the body and hence, wear no clothes. Shvetambara monks and nuns wear white clothes. Shvetambaras believe that monks and nuns may wear simple un-stitched white clothes as long as they are not attached to them. Jain monks and nuns travel on foot. They do not use mechanical transport.
[edit] Holy days
Paryushan Parva, 10/8 (Digambar/SVetambar) day fasts, and for observe, 10/8 important principles.
Mahavir Janma Kalyanak,[37] Lord Mahavir's birth,it is popularly known as 'Mahavir Jayanti' but the term 'jayanti' is inappropriate for a Tirthankar, as this term is used for mortals.
Kshamavaani, The day for asking everyone's forgiveness.
[edit] Jainism and other religions
See also: Buddhism and Jainism , Jainism and Islam , and Jainism and Sikhism
Jainism, while having no creator God, is not atheistic. The notion of god is replaced by the notion of "the very nature of things" (vastu-svs-bhavah-dharmah).
Jains are not a part of the Vedic Religion (Hinduism).[38][39][40] Ancient India had two philosophical streams of thought: The Shramana philosophical schools, represented by Jainism and Buddhism; and the Brahmana/Vedic/Puranic schools represented by Vedanta, Vaishnava and other movements. Both streams are subset of the Dharmic family of faith and have existed side by side for many thousands of years, influencing each other.[41]
The Hindu scholar, Lokmanya Tilak credited Jainism with influencing Hinduism and thus leading to the cessation of animal sacrifice in Vedic rituals. Bal Gangadhar Tilak has described Jainism as the originator of Ahinsa and wrote in a letter printed in Bombay Samachar, Mumbai:10 Dec, 1904: "In ancient times, innumerable animals were butchered in sacrifices. Evidence in support of this is found in various poetic compositions such as the Meghaduta. But the credit for the disappearance of this terrible massacre from the Brahminical religion goes to Jainism."
Swami Vivekananda[42] also credited Jainsim as influencing force behind the Indian culture.
"What could have saved Indian society from the ponderous burden of omnifarious ritualistic ceremonialism, with its animal and other sacrifices, which all but crushed the very life of it, except the Jain revolution which took its strong stand exclusively on chaste morals and philosophical truths?..
Jains were the first great ascetics. "Don't injure any, do good to all that you can and that is all the morality and ethics, and that is all the work there is, and the rest is all nonsense... Throw it away." And then they went to work and elaborated this one principle, and it is a most wonderful ideal: how all that we call ethics they simply bring out from one great principle of non-injury and doing good."
Relationship between Jainism and Hinduism-To quote from the Encyclopædia Britannica Article on Hinduism,[4]"...With Jainism which always remained an Indian religion, Hinduism has so much in common, especially in social institutions and ritual life, that nowadays Hindus tend to consider it a Hindu sect. Many Jains also are inclined to fraternization..."
Independent Religion - From the Encyclopædia Britannica Article on Jainism: "...Along with Hinduism and Buddhism, it is one of the three most ancient Indian religious traditions still in existence. ...While often employing concepts shared with Hinduism and Buddhism, the result of a common cultural and linguistic background, the Jain tradition must be regarded as an independent phenomenon. It is an integral part of South Asian religious belief and practice, but it is not a Hindu sect or Buddhist heresy, as earlier scholars believed."[5] The author Koenraad Elst in his book, Who is a Hindu?, summarises on the similaries between Jains and the mainstream Hindu society.
[edit] Languages used in Jain literature
Jain literature exists in Prakrit, Sanskrit, Tamil, Apabhramsha, Rajasthani, Hindi, Marathi, Gujarati, Kutchi, Kannada, Tulu, Telugu, Dhundhari (Old Marwari), English, German, French, Spanish, Italian, Portuguese and Russian.
[edit] Constitutional status of Jainism in India
Main article: Legal Status of Jainism as a Distinct Religion
In 2005 the Supreme Court of India in a judgment stated that Sikhs, Jains and Buddhists are sub-sects or 'special faiths' of Hinduism, and are governed under the ambit of Hindu laws.[43] In the same year however, it declined to issue a writ of Mandamus towards granting Jains the status of a religious minority throughout India. The Court noted that Jains have been declared a minority in 5 states already, and left it to the rest of the States to decide on the minority status of Jain religion.[6]
In 2006 the Supreme Court in a judgment pertaining to a state, opined that "Jain Religion is indisputably not a part of the Hindu Religion". (para 25, Committee of Management Kanya Junior High School Bal Vidya Mandir, Etah, U.P. v. Sachiv, U.P. Basic Shiksha Parishad, Allahabad, U.P. and Ors., Per Dalveer Bhandari J., Civil Appeal No. 9595 of 2003, decided On: 21.08.2006, Supreme Court of India) [2
source
Until Wednesday evening, I had not set foot into St Paul's. annoyed as I was that for the steep entrance fee, and photography is not allowed inside.
Therefore when a charity event giving the lucky 300 the chance of two hours snapping inside, I jumped at the chance. All I had to do was arrange my working life, not to travel, etc.
That done, I travelled to London with my good friend, Gary, so to be in place when the doors, large doors, swung open and we could get inside.
Or in the case of some people, run like it was sales day in Harrods. I was awestruck, and just stopped at the glory on display.
Over the next few days, I hope you will enjoy my shots, taken with the 6D handheld and the 50D and wide angle on a tripod.
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Christianity reached Roman Britain in the second-century AD. A number of Roman artefacts - pots, tiles and glass - have been found in excavations around St Paul’s, however no evidence has emerged that the site of St Paul’s, as once believed, was ever used for a Roman temple. The official withdrawal of Roman administration in 410 AD did not end Christian belief in England but it was to be almost two hundred years before St Paul’s Cathedral was founded. The two names most associated with the establishment of the first St Paul’s are Saint Mellitus and Saint Erkenwald. The former, a monk who arrived in Britain with Saint Augustine on a mission from Rome instigated by Pope Gregory the Great, founded St Paul’s in 604 AD. The latter was the Abbot of Chertsey whose consecration as Bishop of London in 675 AD, following the city’s brief return to paganism, confirmed the return of the Roman Church to London. The earliest Cathedral buildings were relatively short-lived structures, repeatedly damaged by fires and Viking attacks. It was the Cathedral begun in about 1087 AD by Bishop Maurice, Chaplain to William the Conqueror, which would provide the longest standing home for Christian worship on the site to date, surviving for almost six hundred years.
1087–1559: Medieval Splendour
The Cathedral quire was the first part of the new building to be completed in 1148, enabling the Cathedral to function as a place of worship as quickly as possible. Up to the Reformation of the Church in England St Paul’s was a Catholic cathedral in which the celebration of the Mass, the preaching of sermons, the veneration of many saints, shrines, reliquaries, chapels, the observance of Saints’ feast days, masses for the dead said in chantry chapels, a wooden cross known as a rood, and a chapel devoted to The Virgin, all played a part in the liturgical life of the building. A great deal of public activity also took place; although not always welcomed by those looking after the Cathedral, trade, sports and ball games were common and a north/south route through the Cathedral transepts was used as a general thoroughfare. Paul’s Cross was an important feature of Cathedral life from at least the mid thirteenth-century. It was an outdoor covered pulpit from which proclamations were made and leading prelates expounded, often controversially, on theology and politics. It ceased to be used in the 1630s, and stood in the north churchyard until 1642.
The Cathedral School was re-established with new statutes just to the east of Paul’s Cross in 1512 by John Colet (1466–1519) a Renaissance scholar and friend of Erasmus who viewed education as prerequisite for spiritual regeneration.
All of these enterprises, the spiritual, the educational, and the civic, took place within or beside the largest building in medieval England: longer, taller and wider than the present building and richly decorated.
The reign of King Henry VIII saw the beginning of the end for many aspects of the religious life of the building associated with Roman Catholicism. The shrine of St Erkenwald was plundered and waves of iconoclasm followed in which shrines and images were destroyed. The full suppression of Catholic worship and fittings was carried out under Edward VI by the first Protestant Bishop of London, Nicholas Ridley, who was martyred by Mary I's government in 1555. After a restoration of Catholic rites under Mary, settled Protestant worship was confirmed finally under Elizabeth I's first Bishop of London, Edmund Grindal, in 1559.
1560–1666: Reformation to Conflagration
The new form of worship continued at St Paul’s in the wake of the Reformation, with the choir singing in English instead of Latin at Mattins and Evensong according to the new Book of Common Prayer. The Cathedral already had a long history as a place of commemoration and some of the grandest tombs were still to be added to the building in the late sixteenth and early seventeenth centuries. One of the most remarkable monuments from this period still survives, that of John Donne (1572–1631), the poet and clergyman who, after a raffish youth, went on to become Dean of St Pauls from 1621 until his death. During his lifetime, St Paul's and Paul's Cross were leading centres of a newly confident and thriving Protestant culture in England.
The physical destruction wrought during the Reformation had only been the start of a series of threats to the fabric. In June 1561 lightning struck the Cathedral spire igniting a fire which destroyed the steeple and roofs, the heat and falling timbers causing such damage to the Cathedral structure that it would never fully recover. Plans were made for restoration and the architect Inigo Jones (1573–1652) was engaged to carry out work in 1633, but his work was left incomplete at the outbreak of the English Civil War in 1642. Parliamentary forces took control of the Cathedral and its Dean and Chapter dissolved; the Lady Chapel became a large preaching auditorium, while the vast nave was used as a cavalry barracks with, at one point, 800 horses stabled inside.
By the 1650s the building was in a serious state of disrepair and it was only after the Restoration in 1660 of King Charles II (1630–1685) that repair was once again considered in earnest as an architectural proclamation of the restored Church of England and the monarchy. Leading architects wrestled with the how to restore the medieval structure and were often in disagreement. Inspired by his travels in France and his knowledge of Italian architecture, Christopher Wren (1632–1732) proposed the addition of a dome to the building, a plan agreed upon in August 1666. Only a week later The Great Fire of London was kindled in Pudding Lane, reaching St Paul’s in two days. The wooden scaffolding contributed to the spread of the flames around the Cathedral and the high vaults fell, smashing into the crypt, where flames, fuelled by thousands of books stored there in vaults leased to printers and booksellers, put the structure beyond hope of rescue.
1666–1711: A new Cathedral for London
Sir Christopher Wren was a brilliant scientist and mathematician and Britain’s most famous architect. The building he designed to replace the pre-Fire Cathedral is his masterpiece. Nine years of planning were required to ensure that the new design would meet the requirements of a working cathedral; the quire was to be the main focus for liturgical activity, a Morning Chapel was required for Morning Prayer, vestries were needed for the clergy to robe, a treasury for the church plate, a home had to be planned for the enormous organ, bell towers were essential, and the interior had to be fitted for the grandest of occasions and ceremonies. The building which Wren delivered in thirty five years fulfilled all these needs and provided a symbol for the Church of England, the renewed capital city, and the emerging empire.
Construction commenced in 1675: the process involved many highly skilled draughtsmen and craftsmen and was pursued in phases, largely dependent on the availability of funding and materials. Portland stone predominated but other types of stone were necessary as well as bricks, iron and wood. All of the building accounts, contracts and records of the rebuilding commission survive, and many original drawings. A detailed history of the design of the cathedral can be found in the online Wren Office Drawings catalogue written by Dr Gordon Higgott (2012). Christopher Wren lived to see the building completed: the last stone of the Cathedral’s structure was laid on 26 October 1708 by two sons named after their fathers, Christopher Wren junior and Edward Strong (the son of master mason). The first service had already been held in 1697 – a Thanksgiving for the Peace between England and France.
1712–1795: Perilous painting and memorialising the Greats
The violent and iconoclastic transition from Roman Catholicism and the debate over the reformed faith which followed were tumultuous. The Cathedral was built at a time when the Civil War and Protectorate had again heightened sensitivity to the confluence of art and Protestantism. What constituted appropriate decoration for the Cathedral was the subject of great debate. After a competition Sir James Thornhill was chosen to provide a decorative scheme for the interior of the Cathedral dome in 1715 and immediately began work to produce eight scenes from the life of St Paul. Working precariously over fifty metres from the ground he completed the work within two years and was soon commissioned to continue his scheme into the lantern and onto the drum beneath the dome.
Daily rounds of worship were observed within view of the new murals, but despite the efforts to enliven the interior of the building, St Paul’s proved an unpopular venue with the Hanoverian dynasty and royal attendance dwindled; after George I’s visit in 1715 no monarch came again for seventy-four years. The capture of the French fortress of Louisburg during the course of the Seven Years War was marked by an impressive service in 1758, but it would not be until 1789 that George III marked his recovery with a special Thanksgiving service attended by thousands.
A monument to the philanthropist and prison reformer John Howard which was placed on the Cathedral floor in 1795 was the first of a host of sculptures commemorating the lives of clergy, writers, artists, scientists and military figures which were to populate vacant floor and wall space in the next century.Two of the most distinguished military commanders of the Napoleonic Wars were commemorated with state funerals and later great monuments on the church floor: Admiral Horatio Nelson in 1806 and Arthur Wellesley Duke of Wellington in 1852, both of whom are interred in the Cathedral crypt.
1800–1905 Heat, light and colour: St Paul’s in the age of industry
Institutional reform was matched by physical changes to St Paul’s in the nineteenth-century. Queen Victoria lamented that St Pauls was "most dreary, dingy and un-devotional” adding her voice to the general criticism of the Cathedral for being, dark, dirty and cold .The Cathedral Chapter took steps to make the building more inviting and began work on the so called "completion of the decoration”. While the use of vivid mosaic in the dome and the quire area were being explored, and programmes of stained glass were designed. The rearrangement of the quire by the Surveyor F C Penrose (1817–1903) was the most significant of many changes to the interior made under his supervision. By removing the screen dividing the quire from the nave many more people were able to participate in services. Great Victorian Deans, especially Henry H Millman and Robert Gregory, seized the opportunity to hold routine worship under the dome and in the nave, as well as in the quire – thus for the first time actively making the whole of the vast building a place of worship and Christian teaching. The full ceremonial potential of St Paul’s was also realised by this reordering, something anticipated in the state funeral for Nelson, and confirmed with that for Wellington.
Victorian philanthropy more generally flourished at a reinvigorated St Paul's. During the first half of the nineteenth-century Maria Hackett (1783–1874) devoted her time and money to a campaign to improve the living and educational conditions of boy choristers in St Paul’s and other cathedrals and Anglican choral foundations. In 1860 the Chapter of St Paul's presented William Weldon Champneys (1807–1875), to the vicarage of St Pancras, where he developed the schools, ragged schools, and Sunday schools and provided an invalids dinner table. The Canons of St Paul’s focused on the welfare of the thousands of clerks and warehousemen who worked in the vicinity of the Cathedral through the Amen Court Guild. At the end of the century St Paul’s had one of its most dynamic of English cathedral Chapters, with the many facets of the life of the Cathedral attaining new levels of distinction and in 1897 the organisation of the Diamond Jubilee Thanksgiving Service for Queen Victoria (1819–1901) proved an outstanding success.
906–1960 Belt and Braces: Strengthening the Dome and Defending the Building
Cracks had appeared in some parts of the Cathedral as a result of settlement even before the Cathedral was topped-off in 1710 and concern over the structural stability of the Cathedral persisted in to the early years of the twentieth-century. After various investigations, fears culminated in the Corporation of London's serving of a dangerous structure notice to the Dean on Christmas Eve 1924: the Cathedral was closed from 1925 to 1930 while the piers and dome were strengthened under the supervision of the surveyor Walter Godfrey Allen (1891–1986). Some of the strengthening interventions may have been excessive; however they were to provide valuable structural support when the Cathedral suffered two significant bomb strikes during the Second World War.
St Paul’s Watch, the group of volunteers who defended the Cathedral during The Blitz, enabled the continuation of services as normally as possible throughout the war years. At the end of the conflict, on 8 May 1945, ten consecutive services were held in thanksgiving for peace, each attended by over three thousand people. The last of the services focused on the work of the St Paul’s Watch. In the years that followed St Paul’s played an important role in commemorating those who had sacrificed their lives and in reconciliation. The American Memorial Chapel was constructed and consecrated in the presence of President Eisenhower (1890–1969) and on 21st October 1958, Theodor Heuss (1884–1963), President of the Federal Republic of Germany from 1949 to 1959, visited St Paul’s to present an altar set with the words "The German people have asked me to hand to you, Mr Dean, and to the Chapter of St Paul’s Cathedral this crucifix and these two candlesticks. Our gifts are a token of our sincere wish to serve, together with the British People, the cause of Peace in the World”.
1960–2012: Royal events and Social reformers
With the major structural issues resolved and war damage repaired, the Cathedral continued to welcome world leaders, thinkers, theologians, politicians and the public in pursuit of hope for a better society. Canon John Collins (1905–1982), who had been a leader in the drive for post-war reconciliation, campaigned tirelessly for peace, human rights, and nuclear disarmament, and against apartheid in South Africa. Dr Martin Luther King (1929–1968) stopped at St Paul's to speak from the west steps en route to collect his Nobel Peace Prize in 1964, and his widow Coretta Scott King (1927–2006) became the first woman to preach in a statutory service in St Paul’s. On January 30th, 1969 the Cathedral Choir was joined by Indian singers and instrumentalists, and addresses were given to mark the centenary of the birth of Mahatma Gandhi (1869–1948) the champion of non-violent resistance, civil rights and freedom across the world. Continuing this tradition, in 2012 the Dalai Lama (b. 1935) was welcomed to receive the Templeton prize ('for Progress Toward Research or Discoveries about Spiritual Realities'). The St Paul’s Institute was established in 2003 to foster an informed Christian response to the most urgent ethical and spiritual issues of our times and engaged with the Occupy Protests of 2011/12 seeking constructive debate on financial ethics.
The wedding in St Paul’s of HRH the Prince of Wales to Lady Diana Spencer gripped the nation and much of the world in 1981, and Queen Elizabeth II officially marked both her Golden and Diamond Jubilees with Thanksgiving services in St Paul’s Cathedral. There have been occasions for national mourning: in 1965 Winston Churchill (1874–1965) who had led Britain during the war received a state funeral, a ceremony reserved for heads of state and others who have given significant leadership in the defence of the nation. A large ceremonial funeral was held for former Prime Minister, Baroness Thatcher, in 2013. Vast crowds gathered at St Paul's following the terrorist attacks on New York on September 11 2001, as London expressed its solidarity with the people of New York at a time of grief; and the victims of the 7/7 bombings were mourned in special services in 2005. The Diamond Jubilee and the special summer service at St Paul's celebrating the Paralympic Games made 2012 a spectacular year for the Cathedral.
www.stpauls.co.uk/history-collections/history/cathedral-h...