An analysis on How Human Behaviour is shaped by Life Philosophies and Well Being

An analysis on How Human Behaviour is shaped by Life Philosophies and Well Being â€Å"Is Life Nasty, Brutish, and Short? Philosophies of Life and Well-Being† (Aknin, Arikm, Dunn Norton 2011) addresses how the general public supports Hobbes’s view that life is short and hard (Kant, 1983) impacting well-being and civic involvement of individuals. The authors based their research on the notion that civic organizations were necessary in protecting the people’s well-being given their brutish nature.Advertising We will write a custom critical writing sample on An analysis on How Human Behaviour is shaped by Life Philosophies and Well Being specifically for you for only $16.05 $11/page Learn More The article explores Hobbes’s view in association with lower happiness, the relationship of life philosophies to civic engagement and subjective life beliefs shape people’s participation in the world. The authors conducted surveys in testing out their hypothesis asking questions on participants’ outlook in li fe, philosophies and beliefs. They recruited random people from different parts of the world with diverse life experiences and principles. In defining their key variables they asked different sets of questions for each study. The study proved that people who saw life as short and hard are least happy, have less engagement in civic duties and saw themselves experiencing bad events from the past recurring in the future. The authors were able to solidify their claims through the results of their experiments. By conducting random surveys, the authors were able to create a platform of fairness by eradicating biases that may occur among their critics. The research indicates that human behaviour in general is relative to individual’s personal philosophy. The study shows that a person’s well-being is closely associated with his personal outlook in life and how he lives it. Human behaviour is shaped by such philosophy resulting to his involvement in the society. In conducting t he study since philosophies were discussed, why was religion not included in the survey? References Aknin L.B. , Dunn E.W. , Norton M.I. Arikm L. (2011). Is Life Nasty, Brutish, and Short? Philosophies of Life and Well-Being. Social Psychological and Personality Science. Kant, I. (1795/1983). Perpetual peace and other essays on politics, history, and morals (Ted Humphrey, Trans.). Indianapolis, IN: Hackett Publishing.Advertising Looking for critical writing on psychology? Let's see if we can help you! Get your first paper with 15% OFF Learn More

Pulque, Ancient Mesoamerican Sacred Drink

Pulque, Ancient Mesoamerican Sacred Drink Pulque is a viscous, milk-colored, alcoholic beverage produced by fermenting the sap obtained by the maguey plant. Until the 19th and 20th century, it was probably the most widespread alcoholic beverage in Mexico. In ancient Mesoamerica pulque was a beverage restricted to certain groups of people and to certain occasions. The consumption of pulque was linked to feasting and ritual ceremonies, and many Mesoamerican cultures produced a rich iconography illustrating the production and consumption of this beverage. The Aztec called this beverage ixtac octli which means white liquor. The name pulque is probably a corruption of the term octli poliuhqui, or over-fermented or spoiled liquor. Pulque Production The juicy sap, or aguamiel, is extracted from the plant. An agave plant is productive for up to a year and,  usually, the sap is collected twice a day. Neither fermented pulque nor the straight aguamiel can be stored for a  long time; the liquor needs to be consumed quickly and even the processing place needs to be close to the field. The fermentation starts in the plant itself  since the microorganisms occurring naturally in the maguey plant start the process of transforming the sugar into alcohol. The fermented sap was traditionally collected using dried bottle gourds, and it was then poured into large ceramic jars where the seeds of the plant were added to accelerate the fermentation process. Among the Aztecs/Mexica, pulque was a highly desired item, obtained through tribute. Many codices refer to the importance of this drink for nobility and priests, and its role in Aztec economy. Pulque Consumption In ancient Mesoamerica, pulque was consumed during feasting or ritual ceremonies and was also offered to the gods. Its consumption was strictly regulated. Ritual drunkenness was allowed only by priests and warriors, and commoners were permitted to drink it only during certain occasions. Elderly and occasionally pregnant woman were allowed to drink it. In the Quetzalcoatl myth, the god is tricked into drinking pulque and his drunkenness caused him to be banished and exiled from his land. According to indigenous and colonial sources, different types of pulque existed, often flavored with other ingredients such as chili peppers. Pulque Imagery Pulque is depicted in Mesoamerican iconography as white foam emerging from small, rounded pots and vessels. A small stick, similar to a straw, is often depicted within the drinking pot, probably representing a stirring instrument used to produce the foam. Images of pulque-making are recorded in many codices, murals and even rock carvings, such as the ball court at El Tajin. One of the most famous representations of the pulque drinking ceremony is at the pyramid of Cholula, in Central Mexico. The Mural of the Drinkers In 1969, a 180 feet long mural was discovered by accident in the pyramid of Cholula. The collapse of a wall exposed part of the mural buried at a depth of almost 25 feet. The mural, dubbed the Mural of the Drinkers, portrays a feasting scene with figures wearing elaborate turbans and masks drinking pulque and performing other ritual activities. It has been suggested that the scene portrays pulque deities. The origin of pulque is narrated in many myths, most of them linked to the goddess of maguey, Mayahuel. Other deities directly related to pulque were the got Mixcoatl and the Centzon Totochtin (the 400 rabbits), sons of Mayahuel associated with the pulque’s effects. Sources Bye, Robert A., and Edelmina Linares, 2001, Pulque, in The Oxford Encyclopedia of Mesoamerican Cultures, vol. 1, edited by David Carrasco, Oxford University Press.pp: 38-40 Taube, Karl, 1996, Las Origines del Pulque, Arqueologà ­a Mexicana, 4 (20): 71