Jorge Alfonso Ramos Ortega Essays - Fiction, Culture, Jedi, Jediism

Jorge Alfonso Ramos Ortega Professor Jose Julian Celada Ruiz Upper English 02 November 2016 Jediism as a new religion in our current society Nowadays in our current society there is an assortment of religions that, have been established for years , the religions with more followers are; Christianism with two thousand million follower s , Islam with one thousand three hundred million followers and Hinduism with eight hundred fifty one million. With 19 major religions already established, people think that creating a new religion could be difficult, nevertheless the number of followers of many religions is decreasing, young people are conflicted by too many theories that have been revealed, this group people are favoring party to be atheists, agnostics, freethinkers , as non-religious organizations, it does not mean that religious people does not think freely. H owever there are appearing new religions like scientology, the church of euthanasia and Jediism. Knowing about a new religion which adapt to the mentality and way of life of our current society is usele ss in order to open the panorama of it. Focusing on Jediism as new recognized religion that people could take as a game or without the seriousness that deserves , due to the bases of it; the Star Wars franchise in which the main characters are fictional Jedis who believe in the Force, for that people think Jediism is not a serious religion . For that people who believe in this as a religion and not a game make churches around the world, like in Texas where the Temple Of The Jedi Order was created, as it said Jedis believe in the Force and the Temple Of The Jedi Order define the Force as "a ubiquitous and metaphysical power that aJedi(a follower of Jediism) believes to be the underlying, fundamental nature of the universe.", Temple Of The Jedi Order is the First International Church Of Jediism; it is located in Texas, United States it could be abbreviated as TotJO. The Jedis (follow ers of Jediism) believe that r eligion is more than that; they believe that Jediism is a way of life based on the Jedi Code, The Three Tenets, Sixteen Teachings and Twenty One Maxims. The beliefs will be explained further into the essay . They apply their beliefs in a practical way in their lifes. They do not deny they relationship with the mythical Jedis of the movie Star Wars, nevertheless they do not worship the creator or the movie itself, they "accept myth as a sometimes more practical mean of conveying philosophies applicable to real life." (TotJO 2016), TotJO also has its own emblem. The emblem is conformed by the five star representation of the Jedi Code , the Sixteen Teachings; as a sixteen star and the interdependence of light and dark. Jediism as any other religion has it owns Days of Significance; most of these days match with other special days of other religions like Christianism such as Christmas Day which in Jediism is the Anniversary Day . Jediism also have specific reflections on each month, they believe "The Reflections are dichotomies of, for lack of better terms, v ices and virtues of human nature. One cannot reduce all the variables of the human experience into 12 dichotomies of vice/virtue, nor insist that these are the most important." The Days of Significance such as the Monthly reflections will be exposed further in the essay . Everyone ca n join Jediism, in TotJO website request the guest to register so he can participate in forums or Sermons which members published and give their opinion about it, before you register they ask the guest to read the rules so the relationship between Jedis could be as healthy as possible, taking care of the integrity of each member. TotJO allow people to register even if they do not believe in Jediism as a religion. The Jedi code which is part of their Doctrine, the code is the set of rules that Jedi has to follow . The Jedi code says; "There is no Emotion, there is Peace. There is no Ignorance, there is Knowledge. There is no Passion, there is Serenity. There is no Chaos, There is Harmony. There is no

3 Unusual Ways To Create Exclusive Content That Attracts A Crowd

3 Unusual Ways To Create Exclusive Content That Attracts A Crowd While it might not be nice to exclude people, it can sure be handy in content marketing. Exclusive content is a strange beast. It goes against our natural inclination to make as much available to as many people all the time. Yet, if done right, exclusive content can be incredibly effective at getting your audience to take action. Why Exclusive Content Works How do you make people want something? Use exclusivity.  Only make a few available. Ask people to sign up and wait for an invite (like  Simple). Exclusivity works because, frankly, people like to be in on the secret.  Exclusivity makes people want something. If they cant have it, they want it all the more. If people cant have it, they want it all the more. #ExclusiveContentSome of us take a bit of pleasure when others are excluded (though wed rather not admit that). Wed rather be in the group than out of it, and if its a small group that not everyone can join even though they want to, we feel pretty good about ourselves when we get in. We feel special. Exclusivity also works for companies who offer their product to any customer who wants it, but on very specific terms. In this realm (think of Netflix and their show House of Cards, which they distribute exclusively), the product has to be excellent, people have to be able to find it, and you have to be able to keep people from spreading it beyond what you control (keep it exclusive). Exclusivity makes people want something, and it works in two ways: Not everyone gets in. This requires a product that is so good, so clever, so desirable, such a status symbol, that people are frantic to get in on it. Everyone gets in, but only through our channels. This requires a product that is excellent, people have to be able to find it easily enough, and you have to have a method for keeping control of how it spreads (think DRM). Exclusivity doesnt work if you only make 50 available and only one person wants it, anyway. There has be be demand for your product, whether its a real demand or one you conjure up through clever marketing and pushing the psychological buttons of your audience. Applying Exclusivity To Content Marketing The language you use in your copy can be exclusive, even if the item itself actually isnt exclusive. QuickSprout does an excellent job describing how exclusive language is a powerful way to convince people to do something in their (fantastic) Definitive Guide To Copywriting. Some of the phrases that motivate people to sign up are: exclusive offers become an insider be one of the few get it before everybody else be the first to hear about it only available to subscribers You get the idea. The words you use can instigate a little bit of panic, greed, or curiosity in a person so that they feel compelled to sign up. Though youre not actually limiting access (everyone who signs up gets it), the language you use to prompt people to sign up hints at feelings of exclusivity. But what about taking exclusivity beyond just the language we use in our copy? Could we create actual exclusive content? Should we try something like that? Heck yes. While your blog and social media are your content foundations, exclusivity is like a window that lets your audience feel like they got a peek at something special. 1. Limit The Availability Exclusivity often has a partner in crime, and thats scarcity. Scarcity uses words such as: limited offer supplies running out get them while they last sale ends soon today only only 10 available only 3 left only available here double the offer in the next hour only When there are fewer opportunities available, it necessarily creates exclusivity: the group that got a rare item are an exclusive group indeed. Buy it while you still can. Get it before its gone. Creating scarcity is a terrifying gamble. Content marketers are programmed to think that we need to get our content out as much as possible to as many as possible. Bigger audience! More traffic! More shares! Making our content scarce doesnt seem to fit that playbook. Can we make scarce content work? If we limit the amount available, wont we be shooting ourselves in the foot? Scarcity will work if: People actually want it. Youve either met a real need that no one has bothered to meet before, or you sold it well and convinced your audience they gotta have it. Maybe youve hinted and teased and tortured your customer, leading up to the product release where thousands of people line up to buy it (iPhone, anyone?) out of fear there wouldnt be enough. People actually know about it. Scarcity isnt scarce until there seem to be more people who want it than can have it. Enough people have to know about it to build the numbers. Its just scarce enough. You have to have enough maintain hope in those who want it that they will, eventually, have it. But you still must keep it scarce. This could be a slow drip in products offering a few at a time, or tantalizing build-ups to a product release. In the end, most people will get the item, but over time and in a way that makes it feel as if they were lucky to get it. True exclusivity is difficult with digital goods; you might only email out 100 newsletters, but anyone can forward them. Tying them to something tangible (everyone who signs up gets a free pony) has a certain appeal (Id skip the pony). But is the point that youre trying to limit who has access, or to make access seem special? It should be the latter.  Its about creating exclusivity in that moment when someone is deciding on whether or not to sign up for your email list. What might that look like? Be one of the few! Maybe you have an email newsletter where you only allow new subscriptions twice a year for short period of time. You dont care if people forward it (youd love them to do so). Youre just creating a forced scarcity.  There is a writers forum that opens up to a few new members only once a year for a day. Its a paid membership. I watch for the announcement every year, and I have yet to get in. Im obsessed with it, but probably wouldnt be as interested if I could join any time. For a limited time only! Make your ebook or autoresponder course available only for a limited time. Then its gone. Limited availability  supersedes  the need to carefully consider. Just do it now and decide later. Thats how we approach limited time. The bonus in all of this? Scarcity and exclusivity allow you to create events around availability. You can promote them on your blog, social media, the whole nine yards. Instead of sign up for our email list all the time, its for a limited time, were opening the doors for new subscribers! Promote it, hype it. Because its a bona fide event.

High School Student Obesity and Fitnessgram Assessments Essay

High School Student Obesity and Fitnessgram Assessments - Essay Example 6). At present, one in six children in America between 6 and 17 years of age are obese because of lack of sufficient amount of physical exercise (American Psychological Association, 2011). According to the Centers for Disease Control and Prevention (2011), 33.8 percent of the American population is obese while the number of obese children between 2 to 19 years old is 12.5 million which shows that 17 percent of the total population of children in United States is obese. According to Miller (2004), childhood obesity is a very serious medical disease that decreases the life of its victims by 5 to 20 years. It is due to this reason that childhood obesity has become a serious issue for almost every country just like the issues of sustainable economic development and global warming. A decrease of 5 to 20 years in the life of a person is something that should be taken seriously. â€Å"In older adults, obesity exacerbates declines in physical performance, leads to frailty, impaired quality of life, and increases the nursing home admissions† (Villareal as cited in Dryden, 2011, para. 4). An important fact to consider is that childhood obesity also affects emotions of children along with physical health (Marcus & Baron, n.d.). For example, overweight children are often made fun of by their peers. Overweight children remain behind in competitions because they do not feel comfortable facing their peers who make fun of them. Moreover, they also get comparatively poor grades in exams because of less interaction with peers and teachers. Some children even become socially excluded. These negative marks on the psychology of a child become more alarming as time passes, and the child becomes completely unable to interact properly with the society as a responsible adult. Lack of physical exercises significantly contributes to obesity in children. Obesity is a problem that occurs because of excessive amount of fat stored in the body.

The causes of world war I Research Paper Example | Topics and Well Written Essays - 2500 words

The causes of world war I - Research Paper Example World War 1 was by caused the diplomatic clashes that occurred between some of the great powers from countries such as Italy, the Austro Hungarian Empire, Germany and the British Empire. These countries clashed over some European and colonial issues causing high tension. The diplomatic clashes might have resulted in a change to power balance in Europe. One source of dispute was over the Balkans territory. This tension was caused by the competition between Austria Hungary, Serbia and Russia over the territory. There are many events that are thought to have triggered the war, which include national politics, assassination, economics and cultures, complex webs of alliances and counterbalances, which were developed with some of the European powers in the year 1870. There are some domestic political factors that may have resulted to the war. They include such factors as German domestic politics. This involved politics between parties such as Social Democratic Party, which had a significant impact on the elections that took place in Germany in the year 1912. The government in Germany was dominated Prussian Junkers; they were the Prussian landowning gentry, who controlled Prussia. This led to increased fear as a result of the rise of left wing parties. It is with such fear that Fritz Fischer thought an external war would distract the population resulting to support for the government.1 Germany might have been ambivalent about the war with the worry that if the Germans lost the war, Germany woul d have faced disastrous consequences, which include a drop of the economy and a shortage of raw materials. Another domestic factor that might have contributed to the war was French domestic politics. The loss of the Alsace-Lorraine resulted to increased anger among the French. France being compelled to pay large reparation to Germany in the year 1870 was seen as a source of humiliation in

MKT Assignment 02 Essay Example | Topics and Well Written Essays - 750 words

MKT Assignment 02 - Essay Example Gucci. Prada. Louis Vuitton. Coach. Herms. Chlo. Not anymore. Price - a meaningless word in accessories and leather product industry - is one now echoing deep. Interestingly, feminine sensibility has changed at industry's heels or, conversely, has prompted an unlikely change. Handbags - a long-standing feminine companion, a stamped LV projected for all eyes to see - have given way to shoes. In response to current crisis, major brands are working out marketing strategies stressing less on "new" and more on loyalty to existent classic offerings. Wall Street Journal Magazine qualifies current economic crisis as "Fact": Evidence suggests that after a long shopping hiatus last winter and spring, consumers have been tiptoeing back into stores to buy shoes, handbags and sunglasses, selectively [emphasis added]. (Bannon) "Selectively" is, in fact, telling. Indulgent consumers, losing huge financial assets, are psychologically speaking no longer interested in luxury per se but to keep up an image damaged hard in elite circles. In response, industry giants are adjusting to perceived shifts. Thus, a Prada bootie priced at $800+ during shopping splurge heydays now costs $495. Yet, bags are a standalone symbol for femininity - hence industry's, led by Louis Vuitton's, marketing strategy to enhance brand image of classic models. Saks Fifth Avenue and Chlo are following suit. Interestingly, an industry traditionally geared up to high-end, well-off, older consumers is currently turning to 18-to-25-year-olds stamped -by luxury industry - as "bunkie". Coach's Poppy - featuring sequins, jewels, bright colors, logos and metallics - is a clear example. Notwithstanding Coach's turn to, well, "bunkies" Poppy's features still retain an industry's hold [Insert Your Last Name] 2 on luxury values. Thus, in a mix of new market segmentation and pricing strategies, accessories industry eyes unlikely (untapped) markets during business-as-usual days. Yet, some big brands (e.g. Bottega Veneta) still refuse, at all costs, to compromise on price and stress more on quality and value. Consistently, Italian manufacturers show reluctance to offshore - an indication of still entrenched Italian all-in-the-family business culture. Major retail stores in major markets such as U.S. have, however, responded more briskly catering to more diverse global consumer segments. Indeed, one great opportunity current economic crisis offers to accessories industry leaders is including broader global market segments formerly inadequately served. Historically, market segments for accessories industry have taken as central to global marketing strategy North America, Western Europe, Australia, and Russia. As part of global marketing strategy, global brands such as mentioned above have enjoyed constant featuring in major fashion weeks in Paris, London, Milan and New York. Comparatively, little attention has been directed to emerging fashion weeks in Middle East (e.g. Dubai Fashion Week) and Indian Sub-Continent. In current global economic situation rethinking global marketing strategies becomes a mandate not only for expansion and growth but even for survival as global tastes

Tamil Cultural Identity Abroad Cultural Studies Essay

Tamil Cultural Identity Abroad Cultural Studies Essay Bharatantyam has been embedded in the Tamil culture since centuries, transmitted from generation to generation and evolving over time to uphold its sacredness and its representation of the states traditional identity. Today Bharatanaytam has spread worldwide, performed and practiced across countries and accepted by both traditional and modern masses. However it was only after its rebirth in 1930, when the Devadasi Act was passed, and due to E. Krishna Iyers reworking of the dances movement vocabulary into a socially accepted dance form (On, 2011), that Bharatanatyam gained its respectable social status and hence today plays a crucial role in portraying Indias cultural and traditional identity. This portrayal may be seen as what Bourdieu would call a habitus, which is created through a social, rather an individual process leading to patterns that are enduring and transferrable from one context to another (Powercube, 2012). More precisely, Bharatanatyam is a social measure used to main tain and promote a certain habitus, defining the cultures values which are transferred both through time and across the nations, whilst also acting as a guide for the Tamil generations today. This essay analyses, based substantially on Bourdieus habitus theory, to what extent Bharatanatyam shapes Tamil cultural identity, especially abroad. Art forms in general, especially when practiced over centuries, have proven to be central to any articulation of ethnic identity (Hyder, cited in David, 2009) and this is even more true when a population lives outside of its home nation. There were, and still are, a significant amount of Tamilians that immigrate from India and Sri Lanka to the United Kingdom, especially during and after the British colonialism period. For many Tamilians in London, especially the older generation, Bharatanatyam is the element that contains within it all of their cultural and religious identity: it represents an idealism that they must try to incorporate and preserve. Bharatnayam acts as what Foster would consider an ideal body, something that the material body looks up to and tries to achieve. This ideal cultural representation in Bharatanaym has been transmitted over the years to future generations and to this day young Tamilians explain how Bharatanatyam is part of [their] culture and prevents the culture and religion [from] being forgotten, especially in the West (David, 2009). Two students, Maya and Mahumita, reinforce this statement by confirming that studying Bharatanatyam is their way of learning about their cultural heritage whilst living abroad. For example, most of Bharatanatyams bodily movements and facial expressions bear a prominent representation: that of Tamil womanhood. This can be seen in small gestures such as the applying of the kumkum on the forehead (in representation of the third eye), the plaiting of the hair or the folding of the sari, all symbolizing a feminized social body (David, 2009), describing how a woman should appear and behave in this cultural context. Another more specific example would be that of the heroine character, known as the nayika, and how she uses stylized gestures to prepare herself to meet the hero, the nayaka. Through these gestures the dance transmits an idea of femininity and grace which acts as an ideal for all Tamil women to t ry live up to and admire. This also links to Bourdieus concept of doxa, which is formed through a combination of unspoken norms and beliefs that are taken-for-granted assumptions or common sense behind the distinctions we make (Powercube, 2012), which in this case is the portrayal of how women are expected to behave. These characteristics that Tamil women need to behold are part of an unstated conduct that is reinforced through the dances movements and storytelling, constantly reminding the Tamil population, and women in particular, what their role is society is. As author Ann R. David explains, for the Tamil middle class, Bharatanatyam promises respectability and a traditional femininity and is, therefore, a prized carrier of tradition (David, 2009). As a result, purity of Tamil tradition, their rituals and religion, their language and their social behaviour, such as the importance of womens chastity in the Tamil civilization, is upheld substantially through Bharatanatyam it is co nsidered an influential tool used to craft social status and conduct, uniting Tamil cultural identity across the world. However, first-generation Tamil immigrants, and especially Tamil Hindu groups, are concerned that the external pressures of the West may overwhelm the younger generations and cause them to lose sight of their national identity as Tamilians. In order to preserve this sense of cultural identity, several schools have been built abroad to encourage and indulge the youth in their Tamil culture, ensuring that their roots are not forgotten. These classes would, according to Ann R. David, allow the transmission of traditional culture and assist immigrants in maintaining Tamil identity in local diasporic settings where the acquisition of Tamil social, cultural, and religious values does not necessarily take place (David, 2009). Most Sri Lankan Tamil temples and Tamil weekend classes in London are led by Tamil conservationists who try stay true to their cultural identity by discouraging their dance pupils to attend international performances to keep them from any outside influences. In additi on, most of the syllabus is written and taught in Tamil, despite the fact that the second generations are likely to have grown up with English as their first language given their educational and social context. This obsession to ensure that Bharatanatyam is practised and incorporated in the lives of immigrated Tamilians means that, as a result, the dance now bears more rituals and ceremonies attached to it today than it had during the period of its revival (David, 2009). For example, the offering of flowers on stage, known as pushpanjali, and the dedication of bells on the stage are common rituals now that were not required previously in Bharatanatyam. As part of their cultural essentialism none of the teachers in the London Tamil temples have introduced any creative or slightly unconventional material to their students, ensuring that the history of the dance is untouched in order to transfer a pure concept of their Tamil cultural identity. This may be considered as what Bourdieu re fers to as misrecognition, similar to Marxs concept of false consciousness, which is the conscious manipulation of a certain group or individual. In this case, the conservationists use Bharatanatyam to encourage certain social pressures that have been accepted without questioning such as, as previously discussed, the role of obedient women in the Tamil society. But is this pressure of preserving Tamil traditions through Bharatanatyam having the contrary effect and pushing away the younger generations from exploring their cultural identity? Some may argue yes, as certain teachers and practitioners, mostly in other countries in Europe and in North America, support Tamil nationalism through change and development. Aided and supported by the LTTE (Liberation Tigers of Tamil Eelam), Tamil Sri Lankan nationalism in particular is encouraged to evolve through more creative Bharatanatyam choreographies. For example, a Bharatanatyam piece was choreographed narrating the story of a military woman who sacrifices her male relatives to be a part of the Sri Lankan war. These types of narrations are unconventional compared to any of the traditional Bharatanatyam stories which usually involve Gods and their relationship with mankind. Another example would be the Akademi centre today whose goal is to enlarge received aesthetic definitions of the traditional and classical through strategic acts of cultural translation and situate Indian dance on the multicultural map of Great Britain (Meduri, 2004). Therefore, this modernising of Bharatanatyam and the usage of its representative symbolic movements to express contemporary concerns is going against the work of the preservationists. This contemporary development of Bharatanayam can be seen as creating a new, more current and perhaps global cultural identity. This sense of global identity seems to be growing, even in Britain, especially amongst the second generation as they have no strong, direct ties to their homeland. They hence tend to see themselves more as British, British Asian or British Hindu citizens who are made up of both cultures, yet belong strongly to neither of them. These young Tamilians are part of a global youth culture (Saldanha, cited in David, 2009) which means that they hold a global identity, unlike their elder relatives who struggle to maintain their traditional cultural identity whilst living in a different country amidst a completely different set of values. In the late 20th century all Indian dance forms were put under the label of South Asian dance, despite the fact that South Asia evidently consists of many more countries than just India, hence not only creating a rather vague category for these Indian dances but also merging internationalism within nationalism. The specific classical dance Bharatantyam being thrown amidst numerous other Indian dances and renamed as a part of a South Asian dance was a huge turning point as it enlarged the Indian label and made visible the diverse dance, performance, and theatre practices of the Indian/Asian diaspora (Meduri, 2004). But some Bharatanatyam dancers and teachers, such as Mira Kaushik, encouraged this relocation of Bharatanatyam dance within the broader category of South Asian dance. Kaushik claimed that although Indian dance might look Indian, it is South Asian dance in the United Kingdom because it is performed not just by immigrant dancers from India but by hundreds of South Asian dancers belonging to the different nations of Pakistan, Bangladesh, Nepal, Sri Lanka, India, and Africa (Meduri, 2004). One may argue that Kaushik challenges the idea that Bharatanatyam is specially reserved for Tamilians as their source of cultural identity; she brings a whole new concept to Bharatanatyam by suggesting that it can appeal, be understood and perfo rmed by many other nationalities. This reform therefore alters and reshapes the key tool Bharatanatyam that traditionally promotes the estalished Tamil habitus. By reintegrating Bharatanaytam with a more futuristic and contemporary aspect, it challenges the cultures original habitus and its centuries of unquestioned customs. Therefore Bharatnatyam may actually be seen as a source of creativity and as a catalyst for a new global identity, rather than a source of tradition and preservation of a purely Tamil identity. Bharatnayam has been adopted and reworked since the very beginning of the 1900s by the West, especially in the United States to begin with. For example, in 1906 Ruth St. Denis, the co-founder of the dance company Denishawn, was hugely inspired by South Asian dance and she immersed herself in Indian writings and culture. She used these resources to later on choreograph dance pieces, such as Incense, The Legend of the Peacock, Radha and further on group productions such as The Flute of Krishna in the 1920s. Another distinct dance pioneer, La Meri, even created a rendition of Swan Lake through Bharatanatyam vocabulary. Especially since the 1930s Bharatnayam has opened up as men now feel comfortable to interpret womanly roles, whilst also many dancers from outside of the Tamil nationality have beg an practicing Bharatanatyam, even to a professional level. But does this globalisation of Bharatanatyam necessarily affect the preservation and the influence it has on the Tamil population and their cultural identity? Rather on the contrary, although Bharatantyam has been increasingly globalised since the early 1900s, the dance in itself to this day remains associated with tradition and symbolism. Both in local Indian communities and abroad, Bharatanatyam is an art that globally and continually promotes the habitus of the Tamil community and its values: whether a non-Tamilian dances it, whether a contemporary story is being told, whether a man dances a womans character the movement vocabulary and the concepts behind the dance remains the same for example, even the interpretation of Swan Lake by Le Meri through Bharatanaym essentially needs to use the dances symbolized codes to tell the story. Bharatanatyam is based intricately on traditional meanings, and therefore whatever context it may be placed in, it will stay true to its Tamil origin . Especially in countries such as Britain and Indonesia where the Tamil population is significant, Bharatanatyam remains a key pathway to not only identify themselves with their distant Tamil customs and embody their cultures habitus, but to spread it worldwide. Word count: 2,005

Florida Should Legalize Euthanasia :: Free Essay Writer

Florida Should Legalize Euthanasia Florida should legalize euthanasia and I offer the following plan. The way Florida would legalize euthanasia should be by setting up a set of professional doctors who could examine all cases in which a person or an ill patients family request euthanasia due to extreme pain or an incurable disease. The doctors could examine these people and if they find there is no way other than the use of machines 24-hours a day to keep these people alive they will allow the doctor of the patient to assist in suicide or in better terms freeing an immense pain and agony. The benefits from legalizing euthanasia in Florida would be the health care spent to keep many of the people who live on machines from terminally or incurable diseases would be saved, many families would not have to watch there family member die slowly, and many stories like Sue Rodriguez's would never be. In the first place, health care on people with incurable or deadly diseases cannot be paid by many people because of no medical insurance according to Euthanasia questions by the IAETF. The government jumps in and pays for the treatment and care. This could be replaced in incurable or agonizing pain situations with the better and cheaper treatment of death. Next, not all family life is harmonious, and underlying pathology can often be exacerbated by the stresses of a family member's terminal illness bring says an article in Law Medicine & Health Care of 1992. If euthanasia is legalized the family members of a patient could sleep peacefully knowing that they have been "mercied" and died easily and with little pain instead of being kept alive by a machine or dying slowly and painfully from an incurable disease. Finally, let me tell you a true story from Vess Fast Access TO Information On Euthanasia, about a 31-year old mother named Sue Rodriguez. Sue Rodriguez was dying slowly of the incurable Lou Gehrig's disease. She lived several years with the knowledge that the disease would one by one waste away her muscles until the point while still conscious the lack of muscles would choke her to death. She begged the courts to allow her and her doctor to choose the moment of her death instead of the inspicable pain of being choked to death. The court refused to mercy her and she lived in terror every day. Every morning she would wake up wondering if this is the day she would be choked to death maybe while her children watch. In February 1994, Sue Rodriguez died. Florida Should Legalize Euthanasia :: Free Essay Writer Florida Should Legalize Euthanasia Florida should legalize euthanasia and I offer the following plan. The way Florida would legalize euthanasia should be by setting up a set of professional doctors who could examine all cases in which a person or an ill patients family request euthanasia due to extreme pain or an incurable disease. The doctors could examine these people and if they find there is no way other than the use of machines 24-hours a day to keep these people alive they will allow the doctor of the patient to assist in suicide or in better terms freeing an immense pain and agony. The benefits from legalizing euthanasia in Florida would be the health care spent to keep many of the people who live on machines from terminally or incurable diseases would be saved, many families would not have to watch there family member die slowly, and many stories like Sue Rodriguez's would never be. In the first place, health care on people with incurable or deadly diseases cannot be paid by many people because of no medical insurance according to Euthanasia questions by the IAETF. The government jumps in and pays for the treatment and care. This could be replaced in incurable or agonizing pain situations with the better and cheaper treatment of death. Next, not all family life is harmonious, and underlying pathology can often be exacerbated by the stresses of a family member's terminal illness bring says an article in Law Medicine & Health Care of 1992. If euthanasia is legalized the family members of a patient could sleep peacefully knowing that they have been "mercied" and died easily and with little pain instead of being kept alive by a machine or dying slowly and painfully from an incurable disease. Finally, let me tell you a true story from Vess Fast Access TO Information On Euthanasia, about a 31-year old mother named Sue Rodriguez. Sue Rodriguez was dying slowly of the incurable Lou Gehrig's disease. She lived several years with the knowledge that the disease would one by one waste away her muscles until the point while still conscious the lack of muscles would choke her to death. She begged the courts to allow her and her doctor to choose the moment of her death instead of the inspicable pain of being choked to death. The court refused to mercy her and she lived in terror every day. Every morning she would wake up wondering if this is the day she would be choked to death maybe while her children watch. In February 1994, Sue Rodriguez died.