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How to write a philosophy paper
 Greg Orona  
 5 January 2021  

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Growth and Children
 Prasad Gogada  
 3 January 2020  

A child is born, and after 5 years they will start going to school. This continues for another 15 or 20 years. Through all these 20 years, parents, teachers, government, including the child, work hard for his/her better future. Unfortunately everyone is so caught up in the confusion and gripped by fear, that they don’t even reexamine the direction they are moving. So much caught up in confusion and gripped by fear that we are grooming a child the very same way we all have been. The grown up child too feels confused, scared and a sense of suffering. Obviously we started to create a better future for the child in which there is no suffering, but most saddening thing is that generation after generation we have not been able to give our children a better life. We may not like it, but the fact is that we have failed.We have failed because even after completion of his/her education, fear, confusion, jealousy, hatred, suffering, conflict, anxiety, a sense of insecurity, etc., are all still part of a child’s psyche. With all these psychological aspects the child cannot lead a happy and peaceful life. With all this disorder, the essential quality of life which is intelligence (love) cannot be. How can there be security without intelligence? So the child is exactly as miserable as his previous generation. So present education is a continuity of the same confusion, and not a revolution towards happiness. We have scientific revolutions moving with enormous pace in other fields. But we fail miserably when it comes to creating a peaceful society, with full of happy and wise human beings.If we desire good future for our kids, the education system must address the problem that “we are all victims of our own thought process” along with targeting to achieve academic excellence. By the time a child completes his education, he must be able to get rid of fear, greed, anxiety and conflict. In essence, he must have a mind which has no confusion, but clarity. This confusion makes us seek security, by destroying everything around us. The child must shift from thinking to feeling. Feeling for things, people and nature around us is quiet an asset in life. Education based on reward or punishment cannot bring sensitivity, or love towards what he is learning. Good future for children will just be a dream and not an actuality, as long as we as parent or teacher cannot see the importance of learning along with the child, and not instructing them all the time. This is my little effort to see that the reader gets a clarity about what is missing in the present education system and how we can help bridge this gap and thus ensure a better life for our future generation.Link to my book "Life Skills for the Little Ones".Kindle, paperback : https://tinyurl.com/thz2ckcSearch “Prasad Gogada”  for my other books.

Bhagavad Gita Verse 9.8
 Dhwani Shah  
 18 April 2020  

Mind Divides - In Gita Verse 9.8 The whole cosmic order is under Me. Under My will it is automatically manifested again and again, and under My will it is annihilated at the end.Krishna is in this verse clearly says that I am process. So do not create dichotomies.Our minds always think in terms of dichotomies. They cannot think without dividing. Whenever we go to think about something, we dissect it, we divide it into two. That is the methodology of the mind. Mind cannot think in terms of Unity, in terms of synthesis. Mind thinks in terms of analysis so everything passing through the prism of the mind becomes divided.Just like the light is one but through a prism it is divided into seven rays, so, too, the prism of the mind divides everything. That is why if you want to know and realize that which is undivided, you have to go beyond mind.Do not use your mind as the instrument. It cannot lead you beyond duality. If you use The mind, there will be a creator and that which has been created. This division is false and because of this false division you create false problems and false theologies. You create problems and then you think about the solutions. Because the problems are false, the solutions are bound to be false.In reality, there are no problems so there is no need of any answer. When you think, there are problems. When you do not think but you realize, there are no problems.So religion is a process to go beyond thinking: to achieve a point in your mind where there is no thinking at all. You are, but without thoughts. You are in a state of mind which can be said to be a state of no-mind, a state of no mental processes.A mind that is not thinking is a mind that is in meditation. That is the meaning of meditation.To meditate means to go beyond your thinking process. The moment you transcend the thinking process, you come to a realization, you come to feel that which is Philosophy cannot exist without thinking and religion cannot exist with thinking. Philosophy thinks. Religion knows.Thinking means a mind that does not know. A blind man can think about the light and go on thinking about it. But he cannot come to any conclusion because he cannot really Think about it. You can only think about something you have known, but when you have known it, there is nothing to think about. That is the dilemma, the predicament.That is the basic puzzle. A person who knows never thinks because there is no need to think. What you know, you know. There is no need to think about it. Only a person who does not know who is ignorant, thinks. But how can you think about what you don't know?A blind man goes on thinking about light, but he cannot really think about it. He cannot imagine it, he cannot dream about it, because he has not known it. Light is foreign to him. A blind man cannot even think about the darkness because, even to know darkness, eyes are needed. Without eyes you cannot know the darkness: a blind man knows neither the darkness nor the light.Ordinarily we think that a blind man lives in darkness. No, their is no darkness for a blind man.Darkness is as much a perception of the eyes as the light. You cannot say to a blind man that light is opposite to darkness because that, too, will be unintelligible to him. A blind man can know light only by becoming able to see. Thinking cannot become seeing.In reference to this, one thing must be said. In India we have called philosophy darshan. Darshan means seeing. We have not called philosophy 'thinking'; we have called it 'seeing'. In Europe the term ‘philosophy’ carries another connotation. ‘Philosophy’ means love of knowing, love of thinking.There is no parallel term in western languages for darshan.We cannot translate the word ‘philosophy’ into any Indian language. Our term is darshan. It means seeing. Not thinking, but seeing.Seeing comes not through the mind but at the moment the mind is annihilated, the moment the mind is not, the moment the mind ceases. Every type of seeing - either of science or of philosophy or of religion - is an outcome of the state of no-mind.We have known the example of Archimedes. He was thinking and thinking, and came to no conclusion. Then he was lying in his bathtub. Suddenly something was seen. He ran out of his house naked. He had seen something and he ran into the street crying, “Eureka, eureka! I've found it, I’ve found it! I’ve achieved!”If you ask an Einstein or a Picasso or a Hesse, they too will say that something has been seen.Whether in poetry or in painting or in scientific discovery, something is seen. And the moment of seeing is not the moment of brooding, the moment of seeing is not the moment of logical thinking.Logical thinking is held in abeyance. The logical mind is not working and suddenly something overpowers you. Something comes to you, or you go somewhere - somewhere beyond the human limits. Then you know; knowing is there.Krishna says - So do not create dichotomies. First you create dichotomies, then you create problems, then you go on solving them. And then of course, as a logical consequence, theologies are created and there are theologians, teachers, professors, gurus, and the whole nonsense, the whole nuisance. So to Krishna, there is no problem. The problem itself is false.

Who is Hindu?
 Surender Negi  
 18 March 2018  

This question comes into my mind when every time I see comment by various Hindus claiming that they are Hindu. As a theology student, I believe that there is something which is not unique in definition as they say. Few common answer, I am referring below:-1. I am born as a Hindu, that is why I am Hindu.2. I do Poojas and follow customs of Hindu community, that is why I am Hindu.3. I am Indian and Hindus are synonyms to Indian.4. I follow Gurus and read Sastras so I am Hindu.But I find that these all answer is not complete and not comprehended all aspect of being Hindu. Irrespective of many customs, Sastras, and Philosophy we still have not a single definition. But after studying the texts, I come into a common ground for this question.I would like to confine it five points or five pillars of being Hindu.1. Anyone who thinks Vedas as Authentic (not authoritative) texts for knowledge and foundation of customs is Hindu.2. Anyone who believes in four basic principles of Vedas and Upanishads: Karm faal, Purusartha, Reincarnation, and Dharma is Hindu.3. Anyone who believes that his basic philosophy is Veda, Vedanta, Agama, Siddhanta or Sagama is Hindu (I am not including Puran).4. Anyone who believes that Bharat (From Himalayas to Kanyakumari and Burma to Afganistan) is the cradle of Dharma and Humanity is Hindu.5. Anyone who believes that Reading, discussing, spreading and seeking the Vedas and Vedic meaning is his ultimate goal of being Dharmic is a Hindu.In more short ways"Anyone who considers Vedas as Authentic texts, believes in the principle of Vedas and follow the philosophy evolve from Vedas is Hindu with the compulsory duty of reading and seeking the meaning of universe for spreading the light of truth"

Book Review : A Stoic's Diary
 Swapna Peri  
 24 March 2018  

What is Stoicism?Stoicism is an ancient Greek philosophy developed around 300 B.C. as a modification of Cynicism which teaches the development of self-control and courage by fighting destructive emotions. It is not just a set of beliefs but a way of life with practice and including the logic mostly. Soliloquy and a kind of meditation aimed at training one's attention to remain in the present moment is the main characteristic. No wonder it’s not more popular. No wonder the Stoic sage, in Western culture, has never obtained the popularity of the Zen master. Even though Stoicism is far more accessible, not only does it lack the exotic mystique of Eastern practice; it’s also regarded as a philosophy of merely breaking even while remaining determinedly impassive. What this attitude ignores is the promise proffered by Stoicism of lasting transcendence and imperturbable tranquility.It ignores gratitude, too. This is part of the tranquility, because it’s what makes the tranquility possible. Stoicism is, as much as anything, a philosophy of gratitude – and a gratitude, moreover, rugged enough to endure anything.About the book:The title of the book ' A Stoic's Diary '  is very  attention capturing and new. The book cover is very subtle and doesn't talk much about the book. The art of Stoicism is briefly yet illustratively and practically is explained in the book. The concept of mind maps and looking at a problem in different dimensions is observed as the main concept in the book. Self awareness, self help, will power and perseverance are explained in a beautiful manner. One of its kind of a book in the field of Stoicism. Kudos to the author.

 Gunika Grover  
 28 March 2018  

Maps And Mother Goddesses in Modern India”,Imago Mundi, Vol 53 pp. 97-11by Sumathy Ramaswamy; “Death of a Kotwal”, The Caste Question pp.241-264 by Anupama RaoThe scales of shapes and skills remain balanced so long there is a constant urge to take action through acts and thoughts. Borrowing evidences from the texts from The Death of A Kotwal and Maps and Mother Goddesses of India, this paper argues how bodies produce knowledge. It lurks around the former where an innocent Kotwal is bludgeoned to death and the latter provides for a bodyscape which helped unite India. This paper reflects how irrespective of the existence of materials, constant interactions in the society can lead to formation of perceptions and abstractions. NON LIVING PARTICIPATION IN ACTIONBodies are known to be the hub for interactions and debates. Apart from their physical realities, in a rut to fight and provide evidence, humans intensify the meaning of the non-existential bodies to make them exist. Rao, in her paper explains the helplessness of the family and the Dalit community after Sawane’s virtual corpse is put under the eyes of the law. The case expedites when it is scrutinized deeply and Rao mentions, “The addition of the PCR Act’s Section 3(x)was mandatory and signaled that the case merited extra care as an atrocity”(243). The idea of the investigation of a dead body by another body in power(legislation) sensationalized the tiff in hand.This case was chalked out as an exception from all of the Anti-Dalit discriminations, because of its gruesome severity. Ramaswamy supporting this argument in her essasy argues reflects how soma (body) of a woman can be utilized for representing a map, to awaken the depressed patriots of India. She says, “These gendered bodyscapes also enable the viewing of the nation’s territory possessively, even pleasurably”(109). Considering maps of margins and boundaries incapable of provocation of any belongingness, she intensifies the need and power of embodiment. Such bodyscapes hence acted like moderators between different ideologies to brew a collective revolution.Man’s constant attempt to question and frame an individual to gain attention has made his instinct for differing between the real and unreal blind. The once real, body of the Kotwal and the virtual Mother India, both created by man are not hotplate for discussion and representations.STRUCTURES TO ABSTRACTIONSBodies are meant to provide a structure and materialize the abstractions. However their state of living existence may be, bodies never cease to engender knowledge and awareness. When put under a magnifying glass of human perceptions, one views different from the other. Rao expresses how the location of the village was harmless yet a catastrophe occurred. As the case progressed it was found out that apart from being Dalit and follower of Ambedkar, he was also the gate keeper for his area. Rao writes, “Living outside the village boundaries, the mahar veskar is the outsider figure who protects the integrity of the village social unit” (258). Sawane wasn’t only a material body, but upon his death,a lot of humanity and responsibilities failed which remained unnoticed.Sumathy Ramaswamy too expresses how blank cartographical representations of their progressing nation once looked at differently, livened up. The body of the mother goddess as a map now, calls for national urge to freedom. She writes “They invite the citizen subject who gazes upon them to relate the nation not as some abstract, dead geographical space but as a near and dear person, his personal goddess, his vulnerable mother, even a beloved lover “(110). One couldn’t have imagined the power of abstract images with bodies to shake the restlessness in the nation and make them aware about their surroundings. These perceptions help build studies of knowledge and emotion amongst people who are witnessing the action. Hence to attain the key of all the knowledge of interest from a body, one must seep through all the roots of the body and decipher all its actions and emotions it represent for others before making quick judgments. It is only then when our deductions will surpass the normal overview of bodies, that we will take a leap into the world of actual reality.KNOWLEDGE EXCHANGES ON THE BASIS OF PERCEPTIONSCo-existing with other humans in the universe leads to various perceptions and ideas to be built around the body. The way he moves, his actions, his speech, all comes into consideration when there is an observer or listener who symbolizes his being with respect to own life. On one hand, Rao reflects the importance of politics in the society, on the other,Ramaswamy talks about the status of the female community through her work. The latter writes on behalf of many and says “feminist geographers have suggested that the conception of the nation as cartographically female enables a ‘masculinist’ relationship to the place”(109).In their purview, such kind of bodyscaping was centralized so men could join arms and perform righteous duties towards the vulnerable mother nation. On a similar note, Rao reflects how ideas taken from the perception of Dalit communities and Ambedkar’s role as a political leader helped shape the judgment. She resounds the case progressions and says, “Kharkov distinguished two forms of phenomenal violence: new violent caste social displayed in conflict around Ambedkar statue and retaliatory counter violence that reinstated Dalits’ stigmatized status” (255). This knowledge became crucial in understanding and refining the position of the Dalit kotwal and his ambition of constructing a statue of Ambedkar. The distress of the Dalit community and their political representative from the past, would not have come under notice if there was no action amidst communities. The analysis that came in effect after continuous actions and perceptions made in societies would not have been produced without the continuous expulsion of knowledge from the bodies. It is due to such their status in the society and such symbolic representations, that we can extrapolate their relationships and achievements in the past.Humans, often involuntarily make decisions keeping in mind other people’s existence in their life and their effects. As goes their anatomy, knowledge can never be separated alone from the way they occupy space. This space however need not be tangible or visible, for what matters more is the influence created by it. By their own will, the bodies spout a river of emotions and actions in due course of their life. As they interact, the by products become adaptable and appreciable by the people over who he has the influence. Now this influence can be used to target a set of people or a notion, it can be used as a boon or a bay, or a tool or weapon. These assumptions about perceptions, extraction of reality from abstractions too are caused by an exchange in ideas and thoughts over time in space. Hence so I believe that bodies are more than occupants of the earth, they exceed their limits and become unique walls of creative knowledge. 

He,who uses humanity to justify His sins.
 Gunika Grover  
 31 March 2018  

To help further understand, analyse these.Charles Siebert, “An Elephant Crackup”. The New York Times Magazine. 8th October 2006, 1-19Anupama Rao, “Death of a Kotwal: The Violence of Recognition.” In The Caste Question: Dalits and the Politics of Modern India, Anupama Rao, University of California Press,241-264. Man is in the forever need to make himself advanced and supreme. In a rut to reach the top of his own and exceed others’ capacity, varied levels of living are created. The greedy supreme Man reaches the Elite level, while the other exceptional humans and non-humans fall at the subaltern specie level. This paper argues how when these Elite humans, subject to disruption over the subordinate, find humanity those groups to justify their heinous acts. By attributing and hence destroying affection,empathy, courage and other similar key features to the subalterns, humans try to shift the blame of being the cruel and corrupt over to them. Coexistence of individuals in any group of the living leads to a natural bond of affection and connectivity. Owing to the constant greed of Man to advance, He takes it upon himself, to intervene in the subaltern lifestyle and produce disharmony to reach the top. Siebert in his essay confirms how animals are most comfortable in their natural habitat and admonish any kind of trespassing. He claims that, “Elephants, when left to their own devices, are profoundly social creatures”(5). Their intricately organized community is a symbol of compassion; a common characteristic of the humane. After considering this, the Man gets an instinct to steal such a trait common to him from any specie which is unknown. Upon action, he goes as far as redeveloping their habitats and lifestyle. And hence a sudden challenge of disbalance is created. He indulges in a series of gruesome acts such as hunting, poaching and culling to extract resources off of the non Human, and thereby extracting the humanity off of them. Upon disruption, elephants too rumble in protest. In a maze on who should reach the top, be free and unique, the companionship is lost. Rao expels similar ideas and expresses how exertion of power by the the ones in authority and rule over a minority group renders discontent and division in a unified community. She reflects the incident and writes, “In fact they were dependent on Ambadas. With the entry of the Shiv Sena two years ago , the first seeds of discord were sown.” (252). The community which had recognized representatives and leaders collectively, was now to be in a state of separated opinions because Man in power imposed himself to disturb a tranquil habitat. The police and press, even after submission of members of the Elite party who were thought to be the convicts of Sawane’s murder, the meek humans didn’t settle for the punishment but encouraged further investigation. This act of refusal to admit defeat and crime committed plants seeds in the hearts of the natives from the subaltern to quit their humanity and battle the Human-Monster. Where in both the cases, the Elite Human intervention was out of greed and power, the distortion created rendered the Dalit’s powerless and elephants in pain. In an attempt to make the world rosy for existence where Man leads, he paints the universe with colours of dissatisfaction and disbelief.In the world where survival of the fittest runs parallely across species, when Man subjugates, he also invokes the emotion of liberation. Humans, owing to their intelligence and constant greed for power and knowledge have called up for a battle from many species unlike his. In Siebert’s essay one can witness a history of disturbance caused by man in the world of elephants. He writes, “It is not leaving without making some kind of statement, one to which scientists from a variety of disciplines,including human psychology,are now beginning to pay close attention”(3). In the need to justify his acts of cruelty and show domination, He attributes a sense of bravery and courage to the rogue species but diminishes their struggle infront of himself. While practicing another selfish act, of creating priviledges for self and obscuring others, the human race dissects on the basis of caste. By introducing differentiated humans, Dalits, form the subaltern group which revolts against the Upper castes, the superiors further impose authority over them. Rao realizes this difference and remarks, “However the resilience of everyday practices of stigmatization also conditions Dalits’ continued quest for social justice and dignity”(263). On one hand where social stigmas are created within this segregated society, there is still an ongoing revolt to attain equity with the Upper Caste Humans. When the media, the legislation, the judiciary see the uneasiness of living caused to Dalits and asserts politics into it, the Hindus reward it by calling it a courageous monotonous deed and a part of their lifestyle. Thereby signifying that the atrocities are nothing but a similar humane act which they are bound to deal with. After interfering with these subaltern groups and categorizing their actions as a testimony of the struggle to regain their individuality, the Man belittles their movements and produces the need to explore these species through his eyes of humanity.In order to upgrade their behaviors and functions, the Humans wish to understand other species and create an environment of empathy to gain their trust. This need to gain belief stems from spheres of the subordinate groups when they are disrupted by the Human intervention. Anupama Rao expounds on the Kotwal murder case by sharing the impact created by various findings gathered and reported by institutions. In reality, where the elites formed the face of the state and recognized it as ‘progressive’, they themselves gave birth to caste and encouraged discrimination. Rao expresses the urgent upheaval caused and says, “On September 6, the DIGP and the PCR Cell in Bombay demanded that special police officers be sent to investigate untouchability in the villages mentioned in the Maharashtra Times and Times of India articles” (251). Close investigations were then to be charged as a classic way of repenting the wrong done by the authoritarian humans to create a sense of understanding in the minds of the aggrieved specie. At times in order to make themselves more involved with other species, humans prove themselves to be in the same shoes as others. Siebert after having conversed with Abe reaffirms, ““Elephants are suffering and behaving in the same ways that we recognize in ourselves as a result of violence,”she told me”(8). By recognizing an emotion as strong as violence and equating this feeling in their lifestyle, Humans empathize with the elephants to realize their(elephant’s) individuality in relation to themselves. However the cause and effect of disruption maybe, Man declares self to have dealt with same. After perturbing the non animal’s to the animal’s peaceful lifestyle,empathy shown in relation to their own makes up a successful defensive measure against the barbarism caused.In this ever evolving cosmos, peaceful survival of different species of living beings has taken a backseat. Where species apart from the Elite race unknowingly reflect traits of humanity, Man has learned to extract these subalterns away from traits personal to his. To achieve this, he adopts a series of tasks of ignorance, intervention, destruction and further violence which make the subaltern species ultimately either give in to acceptance or lose their space of existence on this planet. At the summit of this volcano still, Man stands waving his flag of repentance and justification. He started the war and never lets anyone contest or win. With others’ hands tied and his limbs free, the monstrous volcano of humanity erupts. Now he waves the flag for peace.  

25 Interesting Philosophy Essay Topics You Can Try
 Robert Smith  
 26 October 2020  

Philosophical essay writing is not an easy task. Not only do you require an in-depth understanding of the subject matter, but also detailed investigation. Assignment help service offered by the experts has really helped the students to submit their tasks on time and earn exemplary grades. However, if you wish to achieve proficiency in philosophical essay writing, you should put pen to paper right now.Mentioned below are certain essay prompts with which you can get started.1.Is being rich all about having lots of money?2.Does democracy exist in real life?3.Is truth a relative issue?4.Should you accept or ignore an opportunity if you are not 100% confident?5.Do you agree with the fact that love lives for three years only?6.Does supernatural being exist?7.Should violent and offensive content be removed from the Internet? Who should do it?8.Ethics behind cyber currency application or BitcoinIf you feel that the topics are a bit challenging, do not get worked up. There are professional experts who can craft the essay for you. If you face issues citing sources in Harvard, MLA, Vancouver online, you can buy assignments from the professional experts.9.What are the advantages and disadvantages of egoism?10.Is it possible to create an ideal state?11.What is the future of the humankind after the COVID-19 gets over?12.How can creativity be boosted?13.Animals are different from people. Comment.14.Modern life values and how important is it?15.Should humans abide by the established laws?16.What are the pros and cons of Utilitarianism?17.“Artificially designed babies” How do you feel about it?18.Is having a circus or zoo ethical?19.Organ Transplantation: Pros and cons20.Total control. What are the advantages and disadvantages?21.Which is crucial: to love or to be loved?22.Loneliness and why is it not a bad thing?23.Human nature and faith in God24.What are the positive and negative features of Machiavelli’s ideas?25.Should euthanasia be legalized or strictly prohibited?Which philosophical essay did you find captivating? Right now, you should choose one prompt and start practicing writing. This would prove to be beneficial in the long run, and in case you need assistance with assignments, avail assignment help service.

Karma : Indian point of view to western questions
 Surender Negi  
 18 March 2018  

Karma: Myth and Philosophical TheoryFew days ago, I read an article on Karma. I have enjoyed that Article. It is very rare when you get chance to read an article which force you to bend your mind for thinking beyond the boundaries of your bubble of thoughts. I would like to request with reader that if they want they can visit my friend website. He writes about various topics and ideas which are energetic and great.His Article raised many question about the concept of karma. I replied him in his comment box but that was short and unorganized reply. So, I thought that it should be create as blog where I would be able to explain my point more efficiently. There is five major question raised in that article. These questions are related to law of karma, implication and evidence of existence.The first question is about if there is some kind of karma (good and bad), than who will decide that what is good karma? According to whom it will indicate that Karma is good or bad?Before exploring this answer, we must understand that in western dictionary, karma is considered as Consequence of our action. But in Indian philosophy, the definition of karma is slightly different. Karma is not confined to mere consequence of an individual action or action of a society. The word "Karma" is defined as consequence of an individual action within fold of adharma and dharma. Here, Dharma is the natural properties define by Nature to an object and adharma is resistive nature towards someone natural properties. For example, Water has properties to cool material object and Fire can burn objects. These properties of fire and water have predetermine consequence by nature. This is how nature has been constructed and natural consequence is mechanically knot with infinite causality with others. So, human natural properties has been define into three nature- Good (Sattav), Bad (Tamas) and Gray (Rajas). No human can be extreme good or bad.In various ratios, our natural properties have been construct which is direct or indirect result of our location and the era we born.So, Karma is consequence of our action which is result of what we do against or in favour of our swadharma (A term defined for individual dharma because people have various properties). It is not plain consequence of our action.[caption id="attachment_8979" align="aligncenter" width="321"] Endless Knot of karma[/caption]Now, Question arise what is good karma and what is bad karma?As a man himself sows, so he himself reaps; no man inherits the good or evil act of another man. The fruit is of the same quality as the action.— Mahabharata, xii.291.2This verse of mahabharata explain an outline of Good and bad karma. Human life is mirror of his own action. Definition of Good karma is comes from your own perception about world. If a person want to be wealthy, he must do action which not hurt someone else financially. If a person want to be love by everyone, he must be kind to others. There is no God words and holy direction to achieve good karma. There is only one dharmic rule."Do the same action which you expect from others."So,good and bad karma according to whom? This can be answer with this dharmic rule that "according to you". According to our understanding of good and bad karma.Irrespective of this dharmic rule for karma, Human is social animal. In this world we are so strongly interlinked that sometime it is hard for us to even understand that what went wrong within our society. In that situation, Hindu philosophy introduces the concept of Guru or swami. a person who studied the society and spread word against any action or karma which is not in line with current need of society. They are like ancient social reformer. Because eastern religion, especially Hinduism has decentralised religious structure, so it is very hard to challenge any change proposed by Guru and swami.But the negative side of this decentralise religious structure is that it take long time for social reform.The second question raised by article is that the idea of karma concerns free will. The dividing line between what is free action and what is not free action is unclear. Accusation has that Indian school of thought says there is moral consequence to freely undertaken actions. This idea is really thought provoking that weather karma conflict with free will of human. But the bigger question is that do we have really a free will? Let's understand with an example.I was habitual drinker of Coca cola in my young age. Whenever I got chance to drink a cold drink, I always ordered to shopkeeper for coca cola. That was spontaneous to me because my brain was habitual for that. This thing happens with many people for various habits. Some people prefer orange juice over other fruit juice. Some people always prefer apple over other fruits. So, our action or we can say, our choice is construction and pattern of our habits, our patterns. Our will (which is spontaneous) has been drive through such repeated information in our sub conscious mind. Do we have free will? or it's just mechanical outcome of our sub consciousness[/caption] Sure!! We are conscious human being and when it comes to choose different action from our habits we chose with a will we think are free. But the question is that really an action depends on our free will.I think partially its depend on our free will but mostly it is depend on how we look that action or will. Our conscious brain always calculates the risk and tracks all information about that action before executing. Any bitter experience and memory can put that action on hold. But at final stage, it is required other natural properties like ratio of taking risk, our passion for that action (if it attach to a passion) or our current physical and financial condition.We simply do not wish and start implementing. It is complex.Well, now there is concern that some ideas are result of outside moral force which has power of judgement and of inflicting repercussions. As we understand that free will is almost result of our understanding about world and the natural properties which we inherit. So, any action which we do within social framework has social implication. Every society has primitive understanding of world. This infinite net of primitive understanding of world and our collective experience from past is reflect in our current culture, social norms, social ideologies and rituals. Primitive understanding of natural phenomenon has created social ideas.it has no direct relationship to do with original philosophy.These social ideas are rigid and the power of judgement to any different idea comes from these social rigid ideologies and experience. The moral implication has no direct link with original philosophy but social peer pressure which follows the law of social majoritarianism.Yes, there is moral consequence of free will. But this consequence is not result of conflict with karmic theory but these moral consequences are result of contradiction with social framework which based on rigid idea. This rigid idea is result of collective social experience and understanding. These ideas have been promote and protect by religious institute in western religion while in Hinduism there is no protection for such rigid ideas. But as stated, due to decentralize system of religious knowledge such idea still exist in various shape and form in Indian society. I do not think that there is any contradiction and parallel fight with karma and free will here. I often observed that western scholars approach to Indian philosophy with western social theories and analytical tools. For understanding of Indian core belief and philosophy. They should understand that Indian society, Indian point of view and Indian philosophy cannot be analyse with the social theories which is developed for western societies.There was another concern that whether in Indian philosophy there any clear distinction between free will and what is not free?I have to agree with this question that there is no clear distinction because we have failed to defined free will. Whether or not humans have free will is a question that philosophers have debated for centuries, and they will likely continue to do so. Psychology can provide some insights into how free will—or at least a belief in its existence—might work, but beyond that, we likely cannot verify or invalidate its existence.There is third problem was with theory of karma which said "if you do good karma, the consequence will be good. A bad karma result bad consequence".I think this the toughest question to answer. writer says in that article"It is hard to see how some kind of natural karmic law could understand good and bad which are subjective to moral ideas that depend on the perspective of a personal agent, whether that person be a human being or God."First mistake which I found that this is utterly misunderstood concept that the karmic laws is idea based on a perspective of a person or God. The theory of karma is result of long time observation by many sages and their early understanding about people various condition. Second thing which is being conveyed by Indian philosophy that Nature itself an automatic mechanism, Humans are just part of this large mechanism. Universe is materialistic result of this natural mechanism.[caption id="attachment_media-66" align="alignnone" width="3840"] Dalai Lama on Theory of kamra[/caption]Human lives within universe, so any small human action result effect on nature.  The question is that whether law of karma has any empirical evidence or not? I am doubtful that these evidence is like mystical experience. I have few experiencing evidence and many millions people have few but it is not as applicable for all others who haven't experience it. All natural laws like karma (Dharmic action), Dharma (Righteous way of life) , Gyana  (self-Enlightenment) & Maya (Materialistic illusion) is very personal in nature. In physical world, a scientist spend his all life and invent something which can be used by every other being which is not involve into the studies of that invention. While In Laws of nature, Only a person can experience the natural power, self-enlightenment , materialistic illusion when he do his part of tapas (natural enlightenment).The question rises how we can achieve that enlightenment. Many suggest Yoga, wondering within nature, social works, spending time with Gurus and Swami. But I find it partial practices. The real enlightenment can be attend by Four methods explain in Bhagwat Gita.Karma yoga (a life with righteous action)Gyan yoga (A life which spend to studies nature and natural activities)Bhakti yoga (a life which involve deep devotion for anyone, your life partner, kids, any kind of God, communities)Raja Yoga (A life which is indulged into your profession which you do)Hinduism makes sure that everyone attends Moksha at last. We can have very different blog about this topic.Well, Karma is myth or not is very different question. I think, I am unable to answer that question in this blog. But I would like to have a short note over this. Writer wrote that"If God decides for that to happen on any particular occasion. There are no absolute laws of cause and effect outside the will of god".I would disagree with this statement for two reasons.First reason is that in all Hinduism scripture it stated that god and avatar (incarnation of god on earth) can have consequence (bad) of their moral actions (which was suitable for that different era). Let's take example from the Indian epics of India "Ramayana" and "Mahabharata"In Ramayana, Ram had friendship with sugreev ( a exiled monkey king). His brother bali (another powerful monkey king) had stolen the kingdom and sugreev wife from him. So he decided to take help of Lord Rama. But Bali had a boon that anyone who comes in front of him loose his half power to him. So Rama decided to kill him by hidden passage of trees. But when Lord ram, reincarnated as lord Krishana than Bali killed Krishana. Bali had taken rebirth as archer on era of Mahabharat. Lord Ram had been to face consequence of his action in another birth.Second reason thatO son of Prtha, there is no Karma prescribed for me within all the three planetary systems. Nor am I in want of anything, nor have I need to obtain anything—and yet I am engaged in karma. Chapter 3, Verse 22 .Here Lord Krishana describes how he is also bounded with laws of karma. These two example clearly describe that even god is bounded to these laws of nature. Natural laws are most powerful and govern universe.#smblogcontest

Online Casino - Introduction No Deposit Casino
 Rob Davis  
 16 March 2020  

Mentioning the word "casino" adds a lot of risk and risk to many people's minds. In fact, there are people who are very eager to participate in the various games that 퍼스트카지노offer to their beneficiaries, but they fall behind the inherent dangers of doing so.For example, there is a need for specific online casinos, for example, recipients may want to deposit a certain amount ("in most circles, these are referred to as round deposits)" - where casinos can pay out winnings to winning players, And operations (staff costs), web hosting costs and the like) as well as for content creators like "homebuyers". They wereOn the other hand, casinos do not operate with a system where players do not have to deposit money at the house to play. Some actually take the deposit philosophy to another level by combining it with the increasingly popular "casino bonus" system - this can be called the casino bonus less deposit system, where players have access to their games. There is a real chance to get real money from. To really put something (other than their effort and time) in the "house".The deposit less casino system is not exclusive to gaming only, and most non-depositing casinos actually offer a full suite of games offered at other specialty casinos that require a deposit from players, and the participating games are anything from roulette to slots , black bones and poker.As with all types of casinos, most 퍼스트카지노 deposited do not usually allow minors (people under the age of 18) for legal reasons, usually for general reasons.However, to confirm, the casino bonus system does not deposit with some catches here and there and it is important to read and understand the casino rules carefully before entering. For the most part, for example, deposited casinos will not allow you to limit the amount of your unallocated bonus - some have set it at $ 10. While the casino bonus amount is low, it is something "nothing" and the chance to get something for free from "home" - in itself is an attractive option.One might ask what the business logic is to offer casino-free deposit options, especially bearing in mind that casinos are definitely not charities, but they are very strategic tasks. The answer to the question of how to make a cashless casino is to understand how the "free sample" marketing philosophy works, as a company that is very confident in its products offers some free samples to potential buyers. So somehow the unpaid casino bonus is a copy of the "free sample" 퍼스트카지노 that if the player likes, they are expected to be offered to sign up for the casino, giving the casino a chance to win money and the player also gets the chance to earn more . From casino money - depends on their skill and luck.

Bhagavad Gita Verse 2.47
 Dhwani Shah  
 12 August 2019  

Mystery - In Gita Verse 2.47 You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.Now Krishna is saying something how we can live in this objective world through our subjectivity. Perform your prescribed duty means, in the family to your children as parents, to your friends as friends, to your spouse as spouse, to your society as a human being, to your nation as citizens, to the world as one body, in the universe as a whole.Every stage your action is needed what you have to deliver or give. Just focus on what you have to deliver play your role joyfully, and don’t even wait for the fruits. Live into the mystery.Existence is waiting to receive us and it can only receive us when we can deliver our actions. Not by demanding even the fruits of the actions. This is real MYSTERY.Existence is a mystery. It is not something that you have to solve. It is not a problem, nor is it a puzzle; there is no solution to it. No philosophy can demystify it. You can experience it, you can enjoy it, you can dance it, you can live it, but you cannot know it.The young mother is skeptically examining the new educational toy. “Isn’t it rather complicated for a young boy?” she asks the assistant.“It is the very latest idea,” replies the girl. “It is designed to adjust the child to living in today’s world. Any way he tries to put it together is wrong.”But this small anecdote is true about existence. Any way you want to explain it, your explanation is wrong. Those who know it do not try to explain it. They only describe its beauty, its truth, its glory, its blissfulness. They only give you some indications that may create a longing in you to find out what it is.Once you enter it, you will forget all about finding out what it is. Enjoying it so much, who cares what it is? What are you going to do with your explanations? And anyway there is no explanation. The whole of existence is only an experience without any explanation. This is it's transcendental-ness. It transcends all understanding, all knowledge, all explanation, all philosophy. But you can experience it. You can become one with it. It is always ready to absorb you. Just as the ocean is ready to absorb any dewdrop.Existence is always waiting and willing, welcoming. You just have to learn a little courage, just a little courage. One jump and you are gone forever into the mysterious. You yourself become a mystery. Every mystic is a mystery. He has become one with the ultimate mystery. Mysticism is not a religion because it has no theology, no philosophy, no doctrine, creed, cult. It explains nothing. It simply shows you the way to move into the unexplainable. It opens the door of the unknowable and pushes you in.There is a beautiful story about the Great Wall of China. It must be a story because nobody has found the spot up to now. But it has been reported for almost three thousand years that there is a spot on the China Wall… The wall is thousands of miles long and broad enough for a car to move along it. It is one of the miracles man has achieved. Millions of people died in making it. It took hundreds of years to build. They created almost a mountain against invaders.It was reported again and again that there is a spot somewhere on the China Wall where, if you place a ladder and go up the wall… Whoever has done that simply reaches the top of the wall, laughs loudly and jumps down the other side, where there is a deep ditch. The man is finished; you cannot even find pieces of him. But before jumping he laughs very loudly, perhaps the first belly laughter that he has ever laughed, with his whole body. It is the most mysterious point on the wall. Many have reported that they have seen people reaching the point where they laugh and jump. Nobody knows why they laugh.All the circumstances or the assignment whether it’s of the objective world or subjective world, it is there to give us the experience of ourselves, you will not find anything but belly laughter.When Krishna is saying that don’t expect the fruits means Universe is waiting to embrace you, to give you the experience of wholeness.So don’t take these words of Krishna literally, focus on delivering and in that you will drop the expectations of fruits.To Arjuna he says don’t act from your knowledge because it will be from attachment in the process existence cannot embarrass you, your focus will be on the fruits and not on delivering. Just shift the focus and everything will happen on its own.

Bowing down
 Sujatha Jagannathan  
 31 December 2019  

Yoga in literary shape

Kundalini Yoga Taecher Tarining in Rishikesh
 sanskar yogainrishikesh  
 8 June 2020  

20 Days Kundalini Awakening Yoga Teacher Training Course in RishikeshThe word “kundalini” refers to the hidden dimension of the unconscious brain which remains dormant and is yet to be realized . There is a tremendous amount of energy within each of us awaiting to be awakened to it’s natural state. It awaits in each of us to be realized in the same process of evolution as we progress mentally and physically in life. We still have to explore our complete potential , that is what “ kundalini” depicts or represents , this tremendous source of power is the doorway for each of us to recognize and attain that ultimate state of knowledge and being which we call as being a complete human or in Sanskrit “ PURUSH”.Yoga Teacher Training in Rishikesh Sanskar Yogashala is one of the Traditional Yoga School in Rishikesh India which masters in certified courses of 100 Hours Yoga Teacher Training Course in Rishikesh India, 200 Hours Yoga Teacher Training Course in Rishikesh India, 300 hours Yoga Teacher Training Course in Rishikesh India and 500 hours Yoga Teacher Training in Rishikesh India.Sanskar Yogashala offers certified Traditional Hatha Yoga TTC in Rishikesh India, Ashtanga Yoga TTC in Rishikesh and Kundalini Yoga Teacher Training Course in Rishikesh India.Join Best Yoga Teacher Training Course in Rishikesh India.Yoga School in Rishikesh Yoga Anatomy & PhysiologyComprehensive & deep study of postures anatomy, movements and the key systems of the body. Learn how the body parts work and apply this knowledge for safe and effective practice and teaching.Mastering The Asanas (Postures)The course includes the deep practice of asanas (Postures) Ashtanga Yoga/ vinyasa flow as well as its theory. Students are also provided a separate class on alignment- adjustment- teaching methodology as these are part of the training, this class has given enough time to students to interact with their teachers and find out the answers of their questions.Yoga PhilosophyYoga philosophy in Sanskrit called yoga darshan which means guiding students through a philosophy of life with the help of ancient yoga texts to the aim of yoga. 200 Hour Course at Sanskar Yogashala imparts teachings of the mystic sage Patanjali’s ‘Patanjali yoga sutras’ which teaches students to learn how to live an appropriate life.Meditation & Mantra ChantingMantras – Sound vibrations that permeate every cell of your being and allow your mind to dissolve and repose. Meditation is that which gives you deep rest. Meditation is an activity in which the practitioner just sits and allows the mind to dissolve. The rest in meditation is deeper than the deepest sleep that you can ever have. When the mind becomes free from agitation, is calm and serene and at peace, meditation happens.PranayamaThe prana creates an aura around the body. It flows through thousands of subtle energy channels called ‘nadis’ and energy centers called ‘chakras’. The quantity and quality of prana and the way it flows through the nadis and chakras determine one’s state of mind. If the prana level is high and its flow is continuous, smooth and steady, the mind remains calm, positive and enthusiastic.AyurvedaAyurveda is ancient knowledge that indicates the very measure of life, advising on the appropriate and inappropriate, happy and sorrowful conditions of living, and recommending practices auspicious for longevity.Join Our Upcoming Traditional Yoga Courses in Rishikesh IndiaYoga TTC in Rishikesh IndiaYoga School in Rishikesh IndiaYoga Teacher Training Course in Rishikesh IndiaKundalini Yoga Teacher Training Course in Rishikesh IndiaFor Queries:Visit: https://sanskaryogashala.comEmail: sanskaryogshala@gmail.comCall/WhatsApp : +91-9736746496#sanskaryogashala#yogainrishikesh#yogawithnaveen#ashramlife#traditionalyoga

The Perks of a Play-in-the-Mud Educational Philosophy & Buddy Bench
 Mary jones  
 11 March 2020  

Most American children don't spend huge lumps of their day getting lizards and sticking sticks into heaps of fox crap. In a country pushing toward more prominent institutionalization of its government-funded training framework, programs based on getting kids outside or sitting on a buddy bench to investigate aren't ordinary.In any case, that is correctly what understudies do at the Nature Preschool at Irvine Nature Center in Owings Mills, Maryland. There, consistently, many kids ages 3 to 5 come to have experiences on Irvine's in excess of 200 sections of land of forests, wetlands, and knolls. These sloppy pioneers stand apart at a minute when numerous American pre-K programs have become increasingly more like K–12 instruction: a great many lines of modest children, sitting at work areas, penetrating letter recognizable proof and tallying. Notice how atypical this appears, however, and the instructors at the Nature Preschool can just communicate their desire that that wasn't the situation: Why is it odd for 4-year-olds to invest the main part of their energy outside or sitting on a buddy bench? When did America conclude that preschool ought to be exhausting schedules performed inside study hall dividers? The present children are growing up at a minute when American adolescence—like quite a bit of American life—is progressively inside and innovatively upgraded. Families invest more energy inside and on screens. Cell phones have distorted high school understanding. Maybe as a component of the response to those patterns, the United States is seeing a sprouting development to reintegrate adolescence with the characteristic world. Nature preschools, open-air pre-K, timberland kindergartens—call them what you like: Early-instruction programs like these are beginning in networks all once again the nation. The Natural Start Alliance, a gathering supporting for increasingly open-air encounters in early instruction, says that the quantity of "nature-based preschools" has developed in any event 500 percent since 2012. The thoughts that underscore these projects follow back, to a limited extent, to a 2005 book by the writer Richard Louv, Last Child in the Woods. Louv contended that American adolescence had gotten excessively institutionalized, excessively organized, and excessively immersed with innovation. He begat a term for the wonder: "nature-shortfall issue." Published only a couple of years after the selection of No Child Left Behind—the government instruction law that inclined up the accentuation on state-administered testing and boosted schools to concentrate on math and perusing—the Last Child got astonishing surveys and was passed around government-funded schools as samizdat. The book helped dispatch the Children and Nature Network, which portrays itself as an "association whose crucial to fuel the overall grassroots development to reconnect kids with nature." Louv and individual promoters present open-air early training as a response to an extent of kid raising difficulties. As per these promoters, a child who experiences uneasiness doesn't really require a prescription, a youngster who can't focus needn't bother with a PC program to reshape her advancement, and one who battles to keep up genuinely needn't bother with a focused on day camp understanding to manufacture his muscles. Rather, what they need is additional time outside or sitting on a buddy bench. Give little youngsters the chance to take part in long periods of free, unstructured play in the regular world, and they grow similarly as naturally as some other animal. They learn innovativeness as they investigate and draw in with complex biological frameworks—and envision new universes of their own. Liberated from play area or sitting on a buddy bench guardrails that compel (even as they ensure), kids manufacture quality, create self-assurance, and figure out how to oversee hazards as they trip, bumble, fall, hurt, and right themselves. Research shows that the opportunity of unstructured time in open space encourages kids to figure out how to center. It likewise just feels better: Nature lessens the pressure. But, it's not so much evident whether these projects can convey on these desires. Certainly, from a nonexclusive perspective, time outside is clearly useful for little youngsters. The critical step is to nail down what amount of time (and which exercises) outside are especially useful for kids—or, in other words, what should open-air training really resemble practically speaking? Are there specific kinds of open-air encounters that kids truly need? It's not satisfactory that anybody knows. One might say, outside instruction is directly in accordance with a large group of other instructive patterns. The fundamental conviction that kids develop best when grown-ups award them space, time, and the office is key to numerous dynamic training models. Karen Madigan, executive of the Nature Preschool at Irvine, says her program draws from a mishmash of understudy coordinated teaching methods, including the Montessori, Waldorf, and Reggio Emilia draws near. On the off chance that these contrast in the subtleties, they cover in the conviction that schools should give kids elbowroom to investigate what they find fascinating. What separates the open-air instruction development, however, is that it additionally connects with certain conventionalist concerns—to be specific that kids nowadays are, to be perfectly honest, getting excessively damn delicate. The pediatric word related advisor Angela Hanscom characteristics the relative physical fragility of the present youngsters—youth stoutness is up, and by and large, wellness is hailing—to their undeniably stationary ways of life. Interested in buying a Custom buddy bench? Contact Recreation Today and get a free quote!

Top 4 Universities in the UK for Pursuing Higher Studies in English
 alexa smith  
 7 May 2020  

Wondering where to pursue your higher degree in English in the UK? If you are aware of the course programs, it will be easy for you to decide. Moreover, you must know the cheap essay writing services uk, in case you face any issues in your university assignments. In this article, you will get to know about the top universities in the UK, and their courses.1.University of Durham It is one of the most reputed establishments in the UK. Here, you can pursue a Single Honours degree in English Literature. Or, you can study it along with Philosophy or History as a Joint Honours degree. Moreover, you have the option of studying English Literature as a part of the Liberal Arts degree or Education Studies degree. You have to attend lectures, seminars; write essays, dissertations, and offer tutorials. Some of the degrees that are offered here include BA (Hons.) in English Literature, English Literature, and History, English Literature and Philosophy.2.University of BoltonIn this university, you will get to hone your creative writing process. Moreover, you will get the guidance of qualified teachers. If you pursue a BA degree in English, you will get to enrich your knowledge on- fiction, non-fiction, drama, poetry, historical and contemporary.  Furthermore, you can benefit from the tie-ups with Octagon Theatre, Bolton.  You can also submit your work to The Bolton Review, to gain publishing experience. And if you are wondering, “Who can write my paper and help me with my assignments?” you can take the help of your peers.3.University of St. Andrews If you are interested in writing, you should apply to this university. At the undergraduate level, you can pursue an English MA (Hons.) and have a Joint Honours degree with any other subject. And if you meet the contextual criteria, you can go for supported pathways like Gateway to Arts and FE-HE pathway to Arts. Furthermore, if you want to pursue a postgraduate degree, you can go for MLitt. in creative writing, medieval English, playwriting, and screenwriting. You also get to study Shakespeare and Renaissance Literary Culture, Romantic and Victorian studies, Postcolonial and World Literatures, etc.4.University of OxfordThis is another university where you can pursue higher degrees in English. Moreover, you will get an opportunity to conduct research work, and receive guidance from world-class faculties. You can pursue a BA in English literature or English Language and Literature. Following the bachelor's degree, you can pursue MSt, MPhil, and DPhil in English if you wish to.  You can also pursue a Joint Honours degree in English with a Modern Language like French, German, Italian, etc.; History or Classics. And, you have to attend classes, lectures, seminars and complete all the assignments to secure good marks (credits). As you can see, there is a lot of scope for the interested students to take their career to the next level. In the meantime, keep working on your language, as most universities require high grades. And, if you face any issues, take the help of cheap essay writing services in the UK. Summary: Students get bewildered when it comes to deciding which university they should study at, as they are unaware of the courses. This article provides a detailed insight into the course programs at the top universities in the UK. Author Bio: Alexa Smith is a subject matter expert in English, having received his Ph.D. from one of the best universities in the UK. Currently, she is associated with MyAssignmenthelp.com, where he provides cheap essay writing services in the UK.