Love for Cooking Essay Example for Free

Love for Cooking Essay Goal: In this paper I tried to open to different ideas to cooking opposed to giving directions about how to cook. I tried to provide each reason with two examples to give readers a better understanding about what food can really be about. Evaluation: I feel like I did good on the overview on covering all the basics on cooking to where its understandable and relateable opposed to writing is as a recipe or directions list that most people would think cooking is about. Cooking a satisfying dish has three aspects. The first aspect that is usually the most important is eating with the eyes. An example is how the dish is plated, how it smells, and how appealing and appetizing it looks to the eye. Another example that compares to the first example is that if food is plated sloppy or looks and smells unappetizing, it generally doesnt catch peoples attention. A second aspect that relates to the first aspect is using fresh ingredients. Using fresh ingredients means a healthier meal, and also getting natural vitamins, minerals, carbohydrates, and ect. Another example is using fresh food opposed to processed food, because everyone wants to knows what theyre eating. One last aspect is making the dish taste fantastic. A dish that tastes good has people eating more of it, even though it might not be good for them to over-stuff. Another reason is people asking for the recipe or asking the chef to prepare their meals boost confidence in the chef knowing she made a good meal for everyone. One thing that will always remain is that feeling of providing something delicious for the community that has them cominging back and a sense of happiness and successfullnes in a chef.

THE CHRISTIAN CONCEPT OF GOD Essay -- essays research papers

THE CHRISTIAN CONCEPT OF GOD Christians claim that their concept of God is found in the Bible. Known as classical theism, this view of God has long been considered the orthodox theistic position of the Western world. Though there are numerous divine attributes that we could examine, for our present purposes it is sufficient to say that the God of classical theism is at least (1) personal and incorporeal (without physical parts), (2) the Creator and Sustainer of everything else that exists, (3) omnipotent (all-powerful), (4) omniscient (all-knowing), (5) omnipresent (everywhere present), (6) immutable (unchanging) and eternal, and (7) necessary and the only God. Let us now briefly look at each of these attributes. 1. Personal and Incorporeal. According to Christian theism, God is a personal being who has all the attributes that we may expect from a perfect person: self-consciousness, the ability to reason, know, love, communicate, and so forth. This is clearly how God is described in the Scriptures (e.g., Gen. 17:11; Exod. 3:14; Jer. 29:11). God is also incorporeal. Unlike humans, God is not uniquely associated with one physical entity (i.e., a body). This is why the Bible refers to God as Spirit (John 4:24). 2. The Creator and Sustainer of Everything Else that Exists. In classical theism, all reality is contingent on God — that is, all reality has come into existence and continues to exist because of Him. Unlike a god who forms the universe out of preexistent matter, the God of classical theism created the universe ex nihilo (out of nothing). Consequently, it is on God alone that everything in the universe depends for its existence (see Acts 17:25; Col. 1:16, 17; Rom. 11:36; Heb. 11:3; 2 Cor. 4:6; Rev. 4:11). 3. Omnipotent. God is also said to be omnipotent or all-powerful. This should be understood to mean that God can do anything that is (1) logically possible (see below), and (2) consistent with being a personal, incorporeal, omniscient, omnipresent, immutable, wholly perfect, and necessary Creator. Concerning the latter, these attributes are not limitations of God's power, but perfections. They are attributes at their infinitely highest level, which are essential to God's nature. For example, since God is perfect, He cannot sin; because He is personal, He is incapable of making Himself impersonal; because He is omniscient, He cannot forget. All th... ...o right action. Natural evil confers no additional benefits that moral evil cannot accomplish to the same degree and extent, and in fact natural evil is not even adequate to foster interpersonal moral virtues, such as forgiveness and tolerance. A benevolent God would allow no more evil than is absolutely necessary to achieve his ends. Because natural evil is gratuitous, its existence is incompatible with the existence of God. God, if he existed, could conceivably alter the laws of nature so that evil would only result when triggered by human action. However, manifest natural evil independent of human will, such as volcanic eruptions, earthquakes, tornadoes, and disease, undeniably exists. Since the existence of God and the existence of natural evil are incompatible and natural evil exists, the following revised argument from evil is both valid and sound, entailing a true conclusion: 1) If God exists, then there exists a being who is omniscient, omnipotent, and perfectly good. 2) If there existed a being who were omniscient, omnipotent, and perfectly good, then there would be no natural evil. 3) But there is natural evil. C) God does not exist. http://hem.passagen.se/nicb/evil.htm

San Bushmen of the Kalahari Desert

The San Bushmen of the Kalahari Desert A well-known foraging community in the southwest region of Africa is the San Bushmen. These hunting and gathering bands have lived in the Kalahari Desert region for thousands of years. The men of these communities are the primary hunters, who provide about 20 percent of the diet from the animals they kill. The women collect a various nuts, tubers, melons, and berries that provide the other 80 percent of the San diet (Nowak & Laird, 2010). The San live in one of the most marginal environments in the world and generally move around in bands when hunting or while moving around to find water or food about two to three times a week. Women can collect enough food in one day to feed their families for a full week, while men hunt two or three days a week. Vegetation is found in the same place every year, whereas animals are less reliably found in a particular location. Thus, women's knowledge about reliable locations to find food is respected and seriously considered. The rest of the time is spent in leisurely pursuits: visiting, playing, sleeping, and just enjoying each other's company (Lee, 1979). Like other foragers, have many hours of free time for leisure activities, including socializing with their kin and friends. San men vary widely in their skill at hunting, but different levels of success do not lead to differences in status. Self-deprecation and understatement are rigorously required of the hunter after a successful hunt. This modesty is evident from the moment he enters the village to relay his news. Although an energetic man might be a successful hunter, he is the â€Å"owner† of the meat only if the spear or arrow used to kill the animal was his. A man who does not excel at hunting can therefore be successful by giving an arrow he made to another hunter. If his arrow was used in the kill, he is considered the â€Å"owner† of the meat (Shostak, 1981). When looking generalized reciprocity from the outside, one would think a hunter, who chooses to share his kill among others is being very generous. However, the real reason behind this is that it enhances their survival. Without collectively sharing, the San life would be much harder. This way of life helps relieve tensions and strengthens their bonds of kinship. Reciprocity helps foragers in the way of a safety net. If a community loses a food or water source, they can ask another community to share theirs. As far as ownership is concerned, the San, have rights to waterholes, and if others want to use the waterhole, they must get permission. By sharing the use of the waterhole, the community receiving the water will reciprocate in the future with other goods or services. Other forms of ownership include tools, such as blowpipes, darts, digging sticks, and animals. Today, the San are having trouble maintaining their identity, their traditions and their cultures. The land that was once free to them is being taken away and used for game reserves and other purposes. Forcing them to move from their lands disrupts and weakens their kinship. Kinship in today’s society can go either way. It can be cohesive or disconnected due to the nature or patterns of how the relationship was built. If a child for instance had a great relationship with his/her family while growing up, they are more likely to have a great relationship throughout their lives and continue respecting their family and others. If the opposite applies, as it unfortunately happens in today’s world, they grow up to believe that they are an â€Å"island† and if they do not take care of themselves, no one else will. References Nowak, B. , & Laird, P. (2010). Cultural anthropology. San Diego, Bridgepoint Education, Inc. https://content. ashford. edu. Lee, R. (1979). The ! Kung San: Men, women and work in a foraging society. Melbourne, Australia: Cambridge University Press. Shostak, M. (1981). Nisa: The life and words of a ! Kung woman. New York: Vintage.

Mental Illness Effects The Family - 955 Words

On average, one out of five children from ages 9 to 17 and one out of four adults 18 years and older are affected by a mental disorder (Kaakinen, J., 2010). Not only does mental illness effect the patient, their families are also greatly impacted by their relative’s illness (Kaakinen, J., 2010). Nurses have certain roles to undertake with the families of someone who is suffering from a mental illness. In this paper, I will be discussing how mental illness effects the family, the challenges family nurses face and the family nurse’s role. Every member of the family is effected when a member of the group suffers from a mental illness (Kaakinen, J., 2010). Their support for their ill family member is often not valued or accredited by mental health professionals (Kaakinen, J., 2010). Mentally ill patients are being sent home too quick after being admitted into the hospital and the family bears a larger burden for their care (Rogers, E. B., Stanford, M., Garland, D. R., 2013). Reports show that family caregivers suffer from a substantial amount of stress and undergo relatively high levels of burden (Saunders, J., 2003). The excessive stress felt by caregivers can be caused by financial difficulties. The family not only has regular financial management to deal with but now, they are responsible for the costs of care for the ill member (Rogers, E. B., 2013). Also, family member health care costs can increase due to higher stress levels making them susceptible to illnessesShow MoreRelated The Effects of Stigma and Labe ling on Mental Illness Patients and Their Families2560 Words   |  11 PagesMental Illness, that name conjures up a vast array of frightening images in the minds of the general public and media; an unfair image that is stigmatizing for the sufferer. The stigma is also pervasive in the mental health field, where patients who receive treatment are sometimes treated unfairly by the practitioners, who are supposed to help them in the first place. 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