četvrtak, 21.07.2011.
Sir Simon se desabrocho
Sir Simon la ignoro, sacando su espada y emprendiendola contra los
paneles de madera de tilo que se astillaban y salian de sus guias. Envaino el
arma y tiro de la madera astillada despues de volverse a poner los guantes.
—.No! —aullo Jeanette.
Sir Simon miro. Habia dinero escondido tras los paneles, un barril entero de
monedas, pero no era esa la recompensa. La recompensa era una armadura
completa y un juego de armas de una calidad que sir Simon solo habia sonado.
Una brillante coraza, cada una de sus piezas finamente labrada e incrustada con
oro. .Un trabajo italiano? .Y que espada! La saco de la vaina y era como
empunar a la propia Excalibur. La hoja tenia un reflejo verdoso y era casi tan
pesada como su propia espada, pero se sentia milagrosamente equilibrada.
.Una hoja procedente de los famosos espaderos de Poitiers, quizas? O mejor
aun, .espanola?
—Eran de mi esposo —le suplico—; son todo lo que tengo de el. Deben ser
para Charles.
Sir Simon la ignoro. Siguio con el dedo el grabado dorado de la armadura
del pecho. .Esa pieza sola valia una hacienda!
—Es todo lo que le queda de su padre —imploro Jeanette.
Sir Simon se desabrocho el cinturon de su espada y lo dejo caer al suelo,
arma incluida, despues se abrocho la espada del conde de Armorica en la
cintura. Se giro y miro a Jeanette, asombrado por su suave rostro inmaculado.
Este era el botin de guerra con el que habia sonado y que habia empezado a
temer que nunca se cruzaria en su camino: un tonel lleno de monedas, una
armadura digna de un rey, una espada de campeones y una mujer que seria la
envidia de Inglaterra.
—La armadura es mia —dijo—, como la espada.
—No senor, por favor.
—.Que hareis? .Comprarmelas?
—Si no tengo mas remedio... —dijo Jeanette, e hizo un gesto al tonel.
casino online
srijeda, 13.04.2011.
Religious Authority and Modern Thought
All traditional sources of religious authority are being challenged
by modern thought, especially science, empirical
history, and secular movements of social reform.
Religions respond to these developments in various
ways, from significant internal changes accommodating
modern thought to complete resistance.
In many ways, the religions most oriented to texts have
had the most difficult time dealing with modern thought;
the texts often contain science, history, and social systems
that do not fit well with modernity and the texts are
supposed to be eternally valid Casinň Online and binding. Many interpreters
have found ways to combine the deepest insights of
religious texts with modern thought by considering some
aspects of the text to stem from its social context rather than
divine revelation, and by regarding many stories in the text
as metaphorical rather than literal truths. Others have
refused to concede any aspect of traditional religious thought
where it conflicts with modern science or history, with the
result that fundamentalism is a dominant religious movement
in the twenty-first century, especially in monotheistic
religions.
The traditional religions of China have also been deeply
affected by modern thought, largely in negative ways. The
triumph of Communism deeply weakened the hold of both
Confucian and Daoist thought on Chinese people. It also
led to the severe repression of Buddhism in both Tibet
and China.
Secularism or indifference to religion is also common in
many parts of the modern world, especially Japan and
Europe. Religion has become a minor ceremonial affair
having little real authority for many people.
In other parts of the world, especially India and the
Middle East, religion has become a major source of conflict
as different religions claim that their texts and traditions give
them alone control over land and sacred places. Both sides in
the conflict claim the authority of their religious tradition
and ignore similar claims by their opponents as illegitimate.
"
četvrtak, 17.03.2011.
ADVERTISING
As the cost of healthcare becomes an increasing focus of
attention, advertising becomes an increasing object of concern.
At its best, advertising can provide information to help
consumers make informed choices. Conversely, it can also
inflate expectations, create demand, manipulate desire, transform
wants into perceived needs, and increase the use and
cost of healthcare services. In the not too distant past,
healthcare was understood as medical care. The activities of
physicians were regulated by standards of ethics that eschewed
commercialism. Though there has always been an
economic aspect (usually a fee) associated with the physician–
patient encounter, the revolution in the financing of
healthcare delivery is transforming the personal doctor–
patient relationship into a socially complex interaction in
which physicians are cast among a multitude of providers,
and patients are transformed into consumers. The focus on
the economics of healthcare underscores the commercial
aspects of healthcare delivery both by physicians and other
providers. Though physicians and not-for-profit institutions
should be responsive to a service ethic, they compete in
the same economic arena as for-profit organizations and
often behave similarly. Furthermore, in some cases the
patients are not the direct consumers; services may be
purchased by employers, alliances, the state, or other contracting
entities, whose interests may not entirely coincide
with those of patients.
"
