Creating and applyign prototypes Essay Example for Free

Creating and applyign prototypes Essay Knowledge prototypes are like the framework of a house, there is enough detail to identify a certain object or event but there is also room to integrate new information or knowledge (Bargh, Chen Burrows, 1996). For example a mental prototype of a priest is someone who is male, wears a habit or vestment and works in the church. When we are confronted with say an image of a priest that is different from our prototype, then we accommodate that information into the prototype to enable us to identify a different kind of priest. Thus, when we see a pastor, we say that he is like a priest but is allowed to marry and serves Protestants or Baptists. Confronted with a female pastor, we again add another component to our prototype to accommodate the knowledge that for Christian groups, females can be pastors or head the church. However, when the mind is not exposed to other forms or kinds of a particular object or event, the prototype’s strength increases and therefore we only think and know that birds have wings and they can fly since all the birds we have encountered have these characteristics. Stereotypes results from a reinforced prototype and sometimes we think of others stereotypically and we tend to generalize a particular trait or characteristic to all other individuals or objects as sharing that characteristic. Stereotypes arise from unchallenged prototypes and we often tend to automatically rely on our stereotype of an individual or object to give judgment or opinions (Blair Banaji, 1996). I had a black American friend in college, she was pretty, smart and wiser than most of us back then. She was dark skinned and she came from New York, we always sat mesmerized by her tales of the city and how alive it was during the night. Since we lived in the same floor, she and I got to be best friends as the semester went by. I have never seen any pictures of her family and she said that she was an only child, and she did not like having pictures of her parents around her because she would only miss them more. When I looked at her, I just saw a black American girl, she had the same skin, the same wavy hair and curly at the roots, she was tall and had a certain bounce to her walk. I she talked about her parents love story and I was enthralled by the romance and adventure that her parents had because she said theirs was a love against all odds. I just thought then that it was because her mother came from a rich family and her father had a small second hand bookshop. As the term was about to end, she told me that her parents were picking her up and would I want to meet them, to which I readily agreed to. So on our end of term Saturday night, I was introduced to her parents and I got the surprise of my young age, her mother was white! It then all came rushing to me to realize that my friend was actually lighter than most other black Americans, and that her hair was only wavy, not really curly like others and she had brown eyes. This situation demonstrated misidentification, since I thought of my friend as a black American; I presumed that her parents were black and that they shared the same physical attributes. My mental prototype of black American children was that they had black American parents, and my prototype of genetics said that children inherent the characteristics of the parents. Thus I was thinking that since my friend was black, then her parents are also black (Fiske Taylor, 1991). There are some instances when it is easy to build prototypes, this include rich information objects or events, we know that an orange’s color is orange since it is named after the color, or we might think of the color orange and visualize the color of the fruit. There are also difficult situations wherein creating a prototype is a challenge. For example we are confronted with the image of a French bread, we now that it is long, crusty and hard to chew, thus if we are given a French bread that does not have this characteristics, then we say that what is served is not French bread but a croissant or a biscuit depending on its other characteristics. Prototypes are useful when we use it to accommodate new information, it can also be used or when we are asked to act in a situation that is strange and unpredictable and we retrieve from our prototypes to help us figure the new information (Macrae, Milne Bodenhausen, 1994). Like all other thought processes, prototypes is inexact, errors will be brought by the inability to match new information and the prototypes. Errors can be avoided when we adapt an open mind, and when we try to explore and learn more about an object or event and not jump into conclusions. References Blair, I. Banaji, M. (1996). Automatic and controlled processes in stereotype priming. Journal of Personality and Social Psychology, 70, 1142-1163. Bargh, J. , Chen, M. Burrows, L. (1996). Automaticity of social behavior: Direct effects of trait construct and stereotype activation on action. Journal of Personality and Social Psychology, 71, 230-244. Fiske, S. Taylor, S. (1991). Social Cognition. New York: McGraw-Hill. Macrae, C. , Milne, A. Bodenhausen, G. (1994). Stereotypes as energy-saving devices: A peek inside the cognitive toolbox. Journal of Personality and Social Psychology, 66, 37-47.

Creating and applyign prototypes Essay Example for Free

Creating and applyign prototypes Essay Knowledge prototypes are like the framework of a house, there is enough detail to identify a certain object or event but there is also room to integrate new information or knowledge (Bargh, Chen Burrows, 1996). For example a mental prototype of a priest is someone who is male, wears a habit or vestment and works in the church. When we are confronted with say an image of a priest that is different from our prototype, then we accommodate that information into the prototype to enable us to identify a different kind of priest. Thus, when we see a pastor, we say that he is like a priest but is allowed to marry and serves Protestants or Baptists. Confronted with a female pastor, we again add another component to our prototype to accommodate the knowledge that for Christian groups, females can be pastors or head the church. However, when the mind is not exposed to other forms or kinds of a particular object or event, the prototype’s strength increases and therefore we only think and know that birds have wings and they can fly since all the birds we have encountered have these characteristics. Stereotypes results from a reinforced prototype and sometimes we think of others stereotypically and we tend to generalize a particular trait or characteristic to all other individuals or objects as sharing that characteristic. Stereotypes arise from unchallenged prototypes and we often tend to automatically rely on our stereotype of an individual or object to give judgment or opinions (Blair Banaji, 1996). I had a black American friend in college, she was pretty, smart and wiser than most of us back then. She was dark skinned and she came from New York, we always sat mesmerized by her tales of the city and how alive it was during the night. Since we lived in the same floor, she and I got to be best friends as the semester went by. I have never seen any pictures of her family and she said that she was an only child, and she did not like having pictures of her parents around her because she would only miss them more. When I looked at her, I just saw a black American girl, she had the same skin, the same wavy hair and curly at the roots, she was tall and had a certain bounce to her walk. I she talked about her parents love story and I was enthralled by the romance and adventure that her parents had because she said theirs was a love against all odds. I just thought then that it was because her mother came from a rich family and her father had a small second hand bookshop. As the term was about to end, she told me that her parents were picking her up and would I want to meet them, to which I readily agreed to. So on our end of term Saturday night, I was introduced to her parents and I got the surprise of my young age, her mother was white! It then all came rushing to me to realize that my friend was actually lighter than most other black Americans, and that her hair was only wavy, not really curly like others and she had brown eyes. This situation demonstrated misidentification, since I thought of my friend as a black American; I presumed that her parents were black and that they shared the same physical attributes. My mental prototype of black American children was that they had black American parents, and my prototype of genetics said that children inherent the characteristics of the parents. Thus I was thinking that since my friend was black, then her parents are also black (Fiske Taylor, 1991). There are some instances when it is easy to build prototypes, this include rich information objects or events, we know that an orange’s color is orange since it is named after the color, or we might think of the color orange and visualize the color of the fruit. There are also difficult situations wherein creating a prototype is a challenge. For example we are confronted with the image of a French bread, we now that it is long, crusty and hard to chew, thus if we are given a French bread that does not have this characteristics, then we say that what is served is not French bread but a croissant or a biscuit depending on its other characteristics. Prototypes are useful when we use it to accommodate new information, it can also be used or when we are asked to act in a situation that is strange and unpredictable and we retrieve from our prototypes to help us figure the new information (Macrae, Milne Bodenhausen, 1994). Like all other thought processes, prototypes is inexact, errors will be brought by the inability to match new information and the prototypes. Errors can be avoided when we adapt an open mind, and when we try to explore and learn more about an object or event and not jump into conclusions. References Blair, I. Banaji, M. (1996). Automatic and controlled processes in stereotype priming. Journal of Personality and Social Psychology, 70, 1142-1163. Bargh, J. , Chen, M. Burrows, L. (1996). Automaticity of social behavior: Direct effects of trait construct and stereotype activation on action. Journal of Personality and Social Psychology, 71, 230-244. Fiske, S. Taylor, S. (1991). Social Cognition. New York: McGraw-Hill. Macrae, C. , Milne, A. Bodenhausen, G. (1994). Stereotypes as energy-saving devices: A peek inside the cognitive toolbox. Journal of Personality and Social Psychology, 66, 37-47.

Perspectives of Organisational Culture

Perspectives of Organisational Culture What is organizational culture all about? How did the concept arise? The idea on culture in organizations is a concept drawn from anthropology (Meek, 1988). Culture is viewed â€Å"asa system of shared symbols and meanings† (Rossi and OHiggins, 1980 cited in Lee an Yu, 2004 p. 340). Culture in organizations can simply be referred to as an organizations way of life or way of doing things. Organizational culture has been defined differently by several writers. However, most of the definitions in use lay emphases on key elements such as, norms, traditions, values, beliefs and assumptions. Organizational culture can be defined as â€Å"the collection of relatively uniform and enduring values, beliefs, customs, traditions and practices that are shared by an organizations members, learned by new recruits and transmitted from one generation of employees to the next† (Huczynski and Buchanan 2007, p.623). There is little doubt that organizational culture is a broad topic which no essay can discuss in entirety, however this essay will discuss the two approaches to the study of organizational culture and aim to critically evaluate the ways in which managers attempt to control organizational culture, drawing examples from the Hewlett Packard video watched in class and previous experience of visiting Tesco stores. History forms part of an organizations culture and it can be transmitted consciously and unconsciously over time from managers to employees. For example, it can be transmitted in the form of stories and myths (Meek 1998, Kaye 2007, Taylor S., Fisher D. et al). (Dandridge, T., Mitroff I. et al) suggest that â€Å"stories, myths and symbolism, aid understanding of the deep culture and structure of an organization†. These stories and myths in an organization might be about the start up of the organization or on the remarkable successes of its founders. For example, in the Hewlett Packard video, it indicated that the HP history formed part of the HP way as a vast number of the employees were aware of the fact that the â€Å"founders (Bill and Dave) started the company in a garage, in 1939. They developed the oscillator, used by Disney in the movie Fantasia. The bell ringing tradition was introduced by Bill and Daves wives as a signal for their husbands to observe lunch or coffee times† (The gilded cage: video watched 23 November, 2009). According to (Schein 1985 cited in Huczynski and Buchanan 2007, p.624 630) culture is considered to exist in three levels. Level one is regarded as ‘surface manifestations. At this stage, the culture of an organization is easily seen by outsiders in its symbols, language or architecture. In the Hewlett Packard case, the open plan office adopted, manifests, the relaxed environment the employees work in, and it also suggests the ease of access, between managers and employees. Tesco is very customer-centric and this is displayed by each employees approach to customers which, conveys a message regarding Tescos organizational culture of putting smiles on the faces of the shopping public, hence, creating a pleasant shopping experience for them. The second level of culture is ‘values. This has its firm foundation on morals, awareness and religious or societal precepts and is usually displayed on websites of organizations. The last level of culture is ‘basic assumptions. T hese are assumptions preconceived by an individual of an organization such as how it operates and functions in its environment. Several writers hold different views on organizational culture. The three perspective framework developed by (Martin, 1992), integration, differentiation and fragmentation perspectives provide understanding on organizational culture. The Integration or unitary perspective regards organizations as clear, consistent and unified, believing that these integrating features may result in improved organizational effectiveness. The differentiation perspective views organizations as consisting of subcultures with diverse interests and different objectives while the fragmentation or conflict perspective, sees organizations as being in a constant state of flux. The integration or managerial perspective appears to suggest that there is a relationship between strong culture and improved performance. (Scholz, 1987 cited in Huczynski and Buchanan, 2007, p.623) argues that culture generates competitive advantage. However, sustainable competitive advantage, â€Å"must be rare, adaptable and non-imit able† this determines the strong cultural traits the organization possesses (Barney, 1986 cited in Huczynski and Buchanan, 2007, p.641). Is organizational culture controllable? According to (Meek, 1998 p.455) previous studies suggest that culture belongs to management, hence, it is â€Å"available for management to manipulate†. The functionalist perspective holds that culture can be controlled, as it is regarded as something that the organization has and gives to new recruits and they do not take part in the formation, hence, it can be used as a control device by management (Smircich, 1983). However, the social constructionist perspective, rejects the notion, that culture may be controlled as it holds that culture exists through the continuous interaction between the organizations members. (Ackroyd and Cowley 1990, Harris and (Ogbonna 1999, Ogbonna 1993, Willmott 1993 cited in Huczynski and Buchanan, 2007). There exist three forms of corporate control, bureaucratic, humanistic and culture control. â€Å"More than other forms of control, however, culture control elicits sentiment and emotion,  and contains possibilities to ensnare workers in a hegemonic system† (Ray, 1986, p287). (Deal and Kennedy, 1982 cited in Ray, 1986 p.289) echoes that â€Å"it is the explicit challenge to management to make†¦ people . . . have a strongly ingrained sense of the companys values† Thus, aligning with the functionalist perspective which, supports that culture can be controlled, managers can thus, control culture, by ensuring that employees hold fast to the custom and practice of the organization. For example, in the HP video, meetings were held regularly to check the progress of team members and also to convey information to the employees as the need arises. Job security was tied to performance. Objectives setting was done â€Å"top-down, bottom-up† (objectives were set by management and accepted by each employee). The management by wondering around (MBWA) style was in force, as it enabled managers keep abreast with happenings in the company, and employees likewise had accessibility to managers to discuss issues.

Sample Concept Paper (not a rhet/comp concept, though) :: Essays Papers

Sample Concept Paper (not a rhet/comp concept, though) For John Wheeler, defining the term â€Å"quantum† in his essay â€Å"How Come the Quantum† (Best 41-43) seems the least of his worries. It’s a â€Å"thing,† he says, â€Å"a bundle of energy, an indivisible unit that can be sliced no more† as Max Planck’s observations 100 years ago indicate (41). Wheeler’s words ‘thing,’ ‘bundle,’ and ‘sliced’ are interesting: they seem at once colloquial and correct for the usage Wheeler makes of them. Quanta sound friendly, everyday. The just-folks tone continues as he observes that, thanks to quanta, â€Å"In the small-scale world, everything is lumpy† (41). He moves his readers forward smoothly (no lumps) to the next topic, what existence of quanta reveals about the uncertainness of the world, a world where chance guides what happens. In spite of this uncertainty, Wheeler continues, quantum physics serves both practical and theoretical ends. The theories involved in quantum physics explain atomic structures, starlight, the earth’s radioactive heat, and the travels of particles (which are waves of energy, it would seem) between neutrinos and quarks. The vocabulary has gotten tougher; Wheeler clearly assumes his readers know what ‘particles’ and ‘waves’ mean when physicists use those â€Å"ordinary† words, let alone what they mean by neutrinos and quarks (41). Enter the telltale ‘but.’ Wheeler seems troubled more by why quanta exist than how to define the quantum as a working concept in physics. He says, in fact, that â€Å"not knowing ‘how come’† the quantum shames â€Å"the glory of [its] achievements† in science (41-42). From here Wheeler takes the reader back into the task of defining, or â€Å"interpreting,† the quantum. First, he cites his teacher Nils Bohr, who proposed that the gap between the world of quantum physics and that of everyday reality might be bridged by the act of measurement between them. What is measurable, Bohr explained, is necessarily limited. Furthermore, continued Bohr, because of the theory of complementarity, one can look at a phenomenon one way or another—but not both ways at once (42). Wheeler next turns to his colleague in physics, Albert Einstein, who could never accept Bohr’s â€Å"world view† even when Wheeler’s student Richard Feynman offered an explanation of Bohr’s ideas about the quantum. Feynman’s explanation involved multiple simultaneous paths of travel for electrons; Einstein could not reconcile this explanation, however, with his own ideas about the relations between God and His creation (42). Sample Concept Paper (not a rhet/comp concept, though) :: Essays Papers Sample Concept Paper (not a rhet/comp concept, though) For John Wheeler, defining the term â€Å"quantum† in his essay â€Å"How Come the Quantum† (Best 41-43) seems the least of his worries. It’s a â€Å"thing,† he says, â€Å"a bundle of energy, an indivisible unit that can be sliced no more† as Max Planck’s observations 100 years ago indicate (41). Wheeler’s words ‘thing,’ ‘bundle,’ and ‘sliced’ are interesting: they seem at once colloquial and correct for the usage Wheeler makes of them. Quanta sound friendly, everyday. The just-folks tone continues as he observes that, thanks to quanta, â€Å"In the small-scale world, everything is lumpy† (41). He moves his readers forward smoothly (no lumps) to the next topic, what existence of quanta reveals about the uncertainness of the world, a world where chance guides what happens. In spite of this uncertainty, Wheeler continues, quantum physics serves both practical and theoretical ends. The theories involved in quantum physics explain atomic structures, starlight, the earth’s radioactive heat, and the travels of particles (which are waves of energy, it would seem) between neutrinos and quarks. The vocabulary has gotten tougher; Wheeler clearly assumes his readers know what ‘particles’ and ‘waves’ mean when physicists use those â€Å"ordinary† words, let alone what they mean by neutrinos and quarks (41). Enter the telltale ‘but.’ Wheeler seems troubled more by why quanta exist than how to define the quantum as a working concept in physics. He says, in fact, that â€Å"not knowing ‘how come’† the quantum shames â€Å"the glory of [its] achievements† in science (41-42). From here Wheeler takes the reader back into the task of defining, or â€Å"interpreting,† the quantum. First, he cites his teacher Nils Bohr, who proposed that the gap between the world of quantum physics and that of everyday reality might be bridged by the act of measurement between them. What is measurable, Bohr explained, is necessarily limited. Furthermore, continued Bohr, because of the theory of complementarity, one can look at a phenomenon one way or another—but not both ways at once (42). Wheeler next turns to his colleague in physics, Albert Einstein, who could never accept Bohr’s â€Å"world view† even when Wheeler’s student Richard Feynman offered an explanation of Bohr’s ideas about the quantum. Feynman’s explanation involved multiple simultaneous paths of travel for electrons; Einstein could not reconcile this explanation, however, with his own ideas about the relations between God and His creation (42). Sample Concept Paper (not a rhet/comp concept, though) :: Essays Papers Sample Concept Paper (not a rhet/comp concept, though) For John Wheeler, defining the term â€Å"quantum† in his essay â€Å"How Come the Quantum† (Best 41-43) seems the least of his worries. It’s a â€Å"thing,† he says, â€Å"a bundle of energy, an indivisible unit that can be sliced no more† as Max Planck’s observations 100 years ago indicate (41). Wheeler’s words ‘thing,’ ‘bundle,’ and ‘sliced’ are interesting: they seem at once colloquial and correct for the usage Wheeler makes of them. Quanta sound friendly, everyday. The just-folks tone continues as he observes that, thanks to quanta, â€Å"In the small-scale world, everything is lumpy† (41). He moves his readers forward smoothly (no lumps) to the next topic, what existence of quanta reveals about the uncertainness of the world, a world where chance guides what happens. In spite of this uncertainty, Wheeler continues, quantum physics serves both practical and theoretical ends. The theories involved in quantum physics explain atomic structures, starlight, the earth’s radioactive heat, and the travels of particles (which are waves of energy, it would seem) between neutrinos and quarks. The vocabulary has gotten tougher; Wheeler clearly assumes his readers know what ‘particles’ and ‘waves’ mean when physicists use those â€Å"ordinary† words, let alone what they mean by neutrinos and quarks (41). Enter the telltale ‘but.’ Wheeler seems troubled more by why quanta exist than how to define the quantum as a working concept in physics. He says, in fact, that â€Å"not knowing ‘how come’† the quantum shames â€Å"the glory of [its] achievements† in science (41-42). From here Wheeler takes the reader back into the task of defining, or â€Å"interpreting,† the quantum. First, he cites his teacher Nils Bohr, who proposed that the gap between the world of quantum physics and that of everyday reality might be bridged by the act of measurement between them. What is measurable, Bohr explained, is necessarily limited. Furthermore, continued Bohr, because of the theory of complementarity, one can look at a phenomenon one way or another—but not both ways at once (42). Wheeler next turns to his colleague in physics, Albert Einstein, who could never accept Bohr’s â€Å"world view† even when Wheeler’s student Richard Feynman offered an explanation of Bohr’s ideas about the quantum. Feynman’s explanation involved multiple simultaneous paths of travel for electrons; Einstein could not reconcile this explanation, however, with his own ideas about the relations between God and His creation (42).

Jonathan Larson :: essays research papers

Jonathan Larson ~ RENT (February 4, 1960 – January 25, 1996) Composer-lyricist-librettist of RENT, a rock opera inspired by "La Bohà ¨me", Jonathan Larson was born in Mt. Vernon, New York, and raised in suburban White Plains, the second child of Allan and Nanette Larson. Both Jonathan's parents loved music and theatre, and show tunes and folk music were always playing in their home. Jon and his sister Julie took piano lessons during elementary school. He could play by ear, and his teacher encouraged him to experiment with rhythm, harmony, and setting words. By high school, he was called the "Piano Man" after the enormously popular song of that title by Billy Joel; he also played tuba in the school marching band. Active in school and community theatre, Jonathan had major roles in several musicals. In 1978, Jonathan entered the acting conservatory at Adelphi University with a four-year full-tuition merit scholarship. He told an interviewer in 1993 that the program was "an undergrad version of the Yale Rep [the theatre where students of the Yale School of Drama work alongside veteran professionals]. And I was serious enough about theatre to know that this was what I wanted to do." He earned his Equity card doing summer stock and received a BFA with honors in 1982. His favorite part of the Adelphi curriculum was the original political cabarets. With classmates, Larson wrote rock-flavored attacks on the New Christian Right, Reaganomics, and the mind-numbing effects of television. He also scored EL LIBRO DE BUENAMOR (1979) and THE STEAK TARTARE CAPER (1981), musicals with lyrics and libretti by faculty members. He had a knack for pastiche and for complex ensemble numbers that used themes in counterpoint. In class, Jonathan studied the theatre of Bertolt Brecht and Peter Brook. Among his musical influences were JESUS CHRIST SUPERSTAR, the Beatles, Prince, and the Police, but the writer he admired most was Stephen Sondheim, to whom he wrote during his last year in college. The distinguished composer-lyricist answered him and became an adviser to the young songwriter. After graduation, Jonathan moved to Manhattan, went on acting auditions, performed in a nightclub trio, and composed songs for a musical version of Rudyard Kipling's "Jungle Books". In 1982 he adapted George Orwell's "1984" for the musical stage. Deeply affected by the novel, and unflappably confident, he completed book, music, and lyrics, recorded a demo tape, sent a script to director Harold Prince, and wrote to Orwell's estate.

Important Blacks in the 1980s :: essays research papers

Ronald Ervin McNair, was born on October 21, 1950, in Lake City, South Carolina to Carl and Pearl McNair. He attended North Carolina A&T State University in Greensboro, where, in 1971, he graduated magna cum laude with a BS degree in physics. In 1976 he earned his Ph.D. degree in physics from the Massachusetts Institute of Technology. Dr. McNair's many distinctions include: Presidential Scholar (1967-71), Ford Foundation Fellow (1971-74), and National Fellowship Fund Fellow (1974-75). He was also named Omega Psi Phi Scholar of theYear (1975), was honored as the Distinguished National Scientist by the National Society of Black Professional Engineers (1979), and received the Friend Of Freedom Award (1981). Ronald E. McNair was nationally recognized for his work in the field of laser physics. In 1978, he was one of 35 applicants selected from a pool of ten thousand for NASA's space shuttle program and assigned as a mission specialist aboard the 1984 flight of the shuttle Challenger. On his first space shuttle mission in February 1984, McNair orbited the earth 122 times aboard Challenger. He was the second African American to fly in space. In addition to his academic achievements, he received three honorary doctorates and numerous fellowships and commendations. He was also a sixth degree black belt in karate and an accomplished jazz saxophonist. He was married to Cheryl Moore and had two children, Reginald Ervin and Joy Cheray. On the morning of January 28, 1986, McNair and his six crew members died in an explosion aboard the space shuttle Challenger. JESSE LOUIS JACKSON (b. Oct. 8, 1941, Greenville, S.C., U.S.), American civil-rights leader, Baptist minister, and politician, the first black man to make a serious bid for the U.S. presidency (in the Democratic Party's nomination races in 1983-84 and 1987-88). Born into a poor family, Jackson attended the University of Illinois (1959-60) on a scholarship and then transferred to the predominantly black Agricultural and Technical College of North Carolina (Greensboro), receiving a B.A. in sociology (1964). He moved to Chicago in 1966, did postgraduate work at the Chicago Theological Seminary, and was ordained a Baptist minister in 1968. While an undergraduate, Jackson became involved in the black Civil Rights Movement. In 1965 he went to Selma, Alabama, to march with Martin Luther King, Jr., and became a worker in King's Southern Christian Leadership Conference (SCLC). In 1966 he helped found the Chicago branch of Operation Breadbasket, the economic arm of the SCLC, and served as the organization's national director from 1967 to 1971.

Hildegard of Bingen

Hildegard of Bingen date of birth is uncertain; it was concluded that she may have been was born in 1098 at Bermersheim bei Alzey (Bockelheim, Germany) in the diocese of Mainz. She was raised in a family of free noble; her parents were Hildebert and Mechtilide who came from a Germany education. Hildegard was born the tenth child (a tithe) to a noble family. As was customary with the tenth child, whom the family could not count on feeding, she was dedicated at birth to the church to serve the church, to be a medieval prophet, a healer, an artist and a composer. Hildegard explains that from a very young age she had experienced visions. At the age of eight Hildegard was sent to a convent and was raised and educated at Disibodenberg. Some scholars speculate that because of her visions, she was placed in the care of Jutta, the daughter of Count Stephan II of Sponheim. Hildegard says that she first saw â€Å"The Shade of the Living Light† at the age of three and by the age five she began to understand that she was experiencing visions. In Hildegard’s youth, she referred to her visionary gift as her viso. She explained that she saw all things in the light of God through the five senses: sight, hearing, taste, smell, and touch. Hildegard was hesitant to share her visions, confiding only to Jutta, who in turn told Volmar Hildegard's tutor and, later, secretary. During the twenty four years when Jutta and Hildegard were in the convent together, there is no written record of what happened during these times. It is possible that Hildegard could have been a chantress and a worker in the herbarium. Hildegard also tells us that Jutta taught her to read and write, but that she was unlearned and therefore incapable of teaching Hildegard Biblical interpretation. Hildegard and Jutta most likely prayed, meditated, read scriptures such as the Psalter, and did some sort of handwork during the hours of the Divine Office. This also might have been a time when Hildegard learned how to play the ten-stringed psaltery. Volmar, a frequent visitor, may have taught Hildegard simple psalm notation. The time she studied music could also have been the beginnings of the compositions she would later create. Illuminations of Hildegard of Bingen – Sante Fe: Bear and Company, 1985) Upon Jutta's death in 1136, Hildegard was unanimously elected as â€Å"magistra† of her sister community by her fellow nuns. Abbot Kuno, the Abbot of Disibodenberg, also asked Hildegard to be Prioress. Hildegard, however, wanted more independence for herself and her nuns and asked Abbot Kuno to allow them to move to Rupertsberg. When the abbot declined Hildegard's proposition, Hildegard went over his head and received the approval of Archbishop Henry I of Mainz. Abbot Kuno did not relent, however, until Hildegard was stricken by an illness that kept her paralyzed and unable to move from her bed, an event that she attributed to God's unhappiness at her not following his orders to move her nuns to Rupertsberg. It was only when the Abbot himself could not move Hildegard that he decided to grant the nuns their own monastery. Hildegard and about twenty nuns thus moved to the St. Rupertsberg monastery in 1150, where Volmar served as provost, as well as Hildegard's confessor and scribe. In 1165 Hildegard founded a second convent for her nuns at Eibingen. (Illuminations of Hildegard of Bingen – Sante Fe: Bear and Company, 1985) Hildegard did not manifest the visions until when she was in her early forties. The church did not allow women to sing; however, women were permitted to compose music for convents. Hildegard of Bingen was one such woman who wrote sacred music for choirs in convents. Not only did Hildegard compose music for church choirs, but she also wrote pieces of music that could be performed outside of the church, otherwise known as secular music. She began to have the symbolic and didactic visions for which she became famous. At first she did not write any of her visions down but then when she fell gravely ill she blamed it on the fact that she was not revealing her visions. After consulting with the Pope and St Bernard of Clairvaux she began to write her visions down, in the Scivas. Archbishop Heinrich convinced Hildegard to share her visions and believed them to be a gift from God. Pope Eugenis III sent a commission to investigate Hildegard’s vision and obtain a copy of her writings. Pope Eugenis III read Hildegard’s visions in front of the synod that all believed them to be true. The Pope sent Hildegard a letter of approval, authorizing her to continue transcribing her visions. The result of this was to ratify Hildegard’s visionary gift. Hildegard was not just restricted to religious life but she was also an abbess, mystic, poet, musician and scientist. (German Mysticism-Albany: State University of New York Press, 1993) She had a very hard and productive life. She become very well known and wrote many songs and books, many of which are still read today. She made a large contribution to society at her time overcoming whatever problems faced her. Hildegard used a large variety of parables, metaphors, symbols, visionary imagery and non-verbal means to make her work reach out to many who are totally deaf to more standard approaches. She felt that everyone deserved the right to learn about her work, especially the visions she was receiving from God, even though they may have physical or mental disadvantages. Throughout her life, she continued to have many visions, and in 1141, at the age of 42, Hildegard received a vision she believed to be an instruction from God, to â€Å"write down that which you see and hear. † Still hesitant to record her visions, Hildegard became physically ill. The illustrations recorded in the book of Scivias were visions that Hildegard experienced, causing her great suffering and tribulations. In her first theological text, â€Å"Know the Ways†. (The letters of Hildegard of Bingen – Oxford University Press, 1994) Hildegard describes her struggle within. But I, though I saw and heard these things, refused to write for a long time through doubt and bad opinion and the diversity of human words, not with stubbornness but in the exercise of humility, until, laid low by the scourge of God, I fell upon a bed of sickness; then, compelled at last by many illnesses, and by the witness of a certain noble maiden of good conduct the nun Richardis von Stade and of that man whom I had secretly sought and found, as mentioned above, I set my hand to the writing. While I was doing it, I sensed, as I mentioned before, the deep profundity of scriptural exposition; and, raising myself from illness by the strength I received, I brought this work to a close though just barely in ten years. (Hildegard von Bingen, Mystical Visions) And I spoke and wrote these things not by the invention of my heart or that of any other person, but as by the secret mysteries of God I heard and received them in the heavenly places. And again I heard a voice from Heaven saying to me, ‘Cry out therefore, and write thus Hildegard's vivid description of the physical sensations which accompanied her visions has led neurologist (and popular author) Oliver Sacks to speculate that they were symptoms of migraine, in particular because of her description of light. Sacks argue that the illuminations that appear in Hildegard's manuscripts confirm that Hildegard suffered from negative scotoma. (Hildegard von Bingen- Mystical Visions) After taking up her role as Superior of the community of nuns, Hildegard became convinced she should no longer remain silent about what she experienced in the Living Light. She heard a voice that addressed her: â€Å"0 frail human formed from the dust of the earth, ashes from ashes, cry out and proclaim the beginning of undefiled salvation! Let those who see the inner meaning of Scripture, yet do not wish to proclaim or preach it, take instruction, for they are lukewarm and sluggish†¦. Therefore pour out a fountain of abundance, over-flow with mysterious learning, so that those who want you to be despicable on account of Eve's transgression may be overwhelmed by the flood of your profusion. † (Hildegard von Bingen-Mystical Visions) Matthew Fox, the founder of creation spirituality, while he examined her writings and explored some of her teachings through a series of meditations. He described her as being a strong, feminine figure, revered by the New Age, who are attracted by her theology, with its emphasis on the harmony of the created world and its relation to God. At about the same time musicologists and historians of science and religion began to study her and the past ten years have seen a proliferation of books and academic studies on her life and work. There are films and videos about her, societies, colloquia and conferences in her name. She is also taken seriously as a musician, and the New Grove Dictionary of Music and Musicians gives her nearly six pages.