Pick a piece of music of your choosing (Jazz, Classical, or whatever).
Describe the song, including a description of both the music and the lyrics (if any) and how they work together.
Using that description analyze what the song is trying to say and how it says it. This will require a conversation of the way the music and the lyrics do or don’t work together. This is an exercise in form and idea (Head & Hand). This can be any song you choose.
Ask 5 “GOOD” questions about the song. These questions should be research-based questions that a critic, academic, or scholar would ask about the song.
This link will take you to a PDF from Indiana university library that offers a good overview of what makes a good question ( https://libraries.indiana.edu/sites/default/files/Develop_a_Research_Question.pdf )
(HINT: Imagine you have to write a research paper about the song of your choice. What question(s) [Hypothesis] would you start with to guide you to your thesis?
Paul Tillich In this article I will talk about my perspective on Paul Tillich's hypothesis of religion dependent on his book "Elements of Faith." I will give models from his content that help my view. The very title "Elements of Faith" prompts the inquiry, what is confidence? Confidence can hold numerous implications, particularly when utilized with regards to religion. Tillich clarifies confidence in the primary part of the book. "Confidence is the condition of being at last concerned: the elements of confidence are the elements of man's definitive concern." (pg. 1) He likewise expresses that the worry must be unqualified. Confidence doesn't need to fundamentally be religious. It tends to be non-religious. For example extreme worry with an individual's profession, bringing up their youngsters or even worry that a ranchers yields will develop would all be able to be considered non-religious. The Jewish and Christian confidence in God and the Muslim confidence in Allah are genuine instances of "extreme worry" in a religious setting. Tillich expresses that confidence is a focused demonstration. "Confidence as extreme concern is a demonstration of the complete character. It occurs in the focal point of the individual life and incorporates every one of its components." (pg. 4) The human personality's most focused act is confidence. Everything rotates around confidence. It isn't just a capacity or area of a man however his all out being. Tillich states anyway that confidence is more than the whole of every one of man's parts or effects. It can include sanity and it can include feeling, yet it rises above them both. Confidence can affect both sanity and feeling without crushing both simultaneously. It is the thing that Tillich calls "overjoyed." This implies one can remain outside themselves consistently to act naturally. Tillich expresses that confidence is both cognizant and oblivious. Since confidence is the absolute demonstration of character, it is difficult to envision confidence without the oblivious components of one's character. Confidence as a cognizant demonstration depends on the oblivious components to make confidence. On the off chance that essentially oblivious powers decide a psychological status, Tillich states, it isn't confidence yet rather impulse. He additionally expresses that confidence is opportunity. "Opportunity is simply the likelihood of focused individual acts." (pg.6) Since confidence is a free and focused demonstration of character, opportunity and confidence are equivalent. For confidence to exist in something there must be different sides, the emotional side of confidence and the target side of confidence. Tillich represents this by utilizing the expressions "fides qua lender (the confidence through which one accepts) and the fides quae loan boss (the confidence which is accepted)." (pg. 11) Simply there is no confidence without something to have confidence in. When utilizing terms, for example, "total" and "extreme" subjectivity and objectivity are the equivalent. On the off chance that God is "a definitive concern: at that point he is both the subject and the article. This is viewed as obvious ultimacy. At the point when confidence can't be both article and subject it is essentially false ultimacy. Tillich gives the instances of a country or accomplishment as false ultimacy. This is on the grounds that it is in the adherent's eyes only an item it is liable to common learning and taking care of. This prompts the subject of genuine confidence and excessive confidence. In evident confidence "a definitive concern" is essentially a confidence in the genuinely extreme, God, for instance. The genuinely extreme is limitless, the subject is the article. In excessive confidence, "limited truths are raised to the position of ultimacy." (pg. 13) The subject is nearly surpassed by the article yet this is impermanent and the subject returns again prompting "existential frustration." This is on the grounds that it prompts lost focus and disturbs the character, which as indicated by Tillich can be covered up for a period of time yet consistently uncovered itself in the long run. Worshipful confidence is as yet thought about confidence. "The sacred which is evil is still heavenly." (pg. 18) This shows how confidence can be uncertain and hazardous. Excessive admiration is a risk of confidence and the way that there is a "devilish plausibility" of the blessed is the vagueness. Confidence can devastate us or recuperate us, yet as indicated by Tillich we can never be without it. It is regularly believed that the word uncertainty implies the absence of confidence. Uncertainty is just the absence of conviction. It is likewise a significant part of confidence. "A demonstration of trust is a demonstration of an interminable being who is gotten a handle on by and went to the boundless." (pg. 18) Doubt is something contrary to our "definitive concern." Humans are limited creatures and need to acknowledge vulnerability in confidence. This is the place mental fortitude assumes a job. Tillich utilizes a bigger idea of the word fearlessness as opposed to the lexicon definition. "Fearlessness as a component of confidence is simply the challenging attestation of one's own being notwithstanding the forces of "non-accepting" which are the legacy of everything limited." (pg. 19) We should acknowledge the likelihood of disappointment. This plausibility is available in each demonstration of trust. This is a hazard and it must be taken so as to keep up "a definitive concern." Since we have set up what confidence is I will take a gander at what confidence isn't. As per Tillich, there is an intellectualistic mutilation of the importance of confidence. This is done by the mainstream mind as well as philosophical and religious idea. Since confidence is a focused demonstration of the entire character one capacity of idea can't totally relate to confidence without twisting what confidence is. Confidence isn't just a "demonstration of learning that has a low level of proof" (pg. 36) This depicts a conviction, not confidence. A conviction depends on proof that is adequate enough to include a high level of likelihood. A conviction can be shifted. We accept things when we have great proof about them or when they are expressed by great specialists. When we acknowledge the expert's proof as evident it is regularly in light of the fact that we can't approach the proof straightforwardly. History books are a genuine case of this. We can't demonstrate that it happened in light of the fact that we weren't observer to it yet trust it since we accept the creator. This can't be viewed as confidence however just in light of the fact that despite the fact that we confide in the specialists, it is never unqualified. We don't have confidence in them. Tillich states "Confidence is more than trust in specialists, despite the fact that trust is a significant component of confidence." (pg. 37) Tillich utilizes this idea when he depicts early Biblical essayists. Christians accept the works yet never genuinely, they don't have confidence in them and consequently "ought not have confidence in the Bible." (pg.37) There is additionally a voluntaristic bending of the importance of confidence. This is genuine for the most part for Catholics and Protestants. As indicated by Tillich, Catholics accept that the absence of proof that confidence gives must be supplemented a demonstration of will. This expresses confidence is comprehended as learning with constrained proof that is made up by the tenacious demonstration. Tillich alludes to this as the "will to accept." The Protestant form of the "will to accept" is associated with the ethical quality of the devotee. These convictions express that confidence is needy upon the lessons of the congregation which isn't the situation. The third and last mutilation of the importance of confidence is the emotionalistic bending. This deciphers confidence as an issue of feeling. Tillich expresses that this twisting is somewhat upheld by both the religious and the mainstream. "For the safeguards of religion it was a retreat to an apparently sheltered position after the fight about confidence as an issue of information or will had been lost." (pg. 44) It was additionally promptly acknowledged by researchers and delegates of morals basically on the grounds that it removed any obstruction from the religious in issues of logical research. Tillich reacts to this by expressing that confidence isn't "a matter of only abstract feelings, without a substance to be known and an interest to be complied" (pg. 45) Faith has forceful enthusiastic components attached to it however feeling isn't the wellspring of confidence. Tillich accepts that man's "definitive concern" must be communicated using emblematic language. Emblematic language is the main language ready to express a definitive. He expresses that images have numerous qualities. One trademark in which they share for all intents and purpose with signs is simply the way that "they point to something different." (pg. 47) He utilizes the case of a stop sign. The sign focuses to the request to stop development of a vehicle for a particular measure of time. The shading red has literally nothing to do with the ceasing of a vehicle. At the point when joined with a sign it basically indicates the possibility that one should stop their vehicle. The second normal for an image is that "It takes an interest in that to which it focuses." (pg. 48) Here he utilizes the case of a banner. The banner represents the power and respect of the country that it has a place with. An assault on a country's banner is viewed as an assault on the poise of that country and is viewed as disrespect. The banner isn't in charge of the power or pride however just symbolizes it. The third normal for an image is "that it opens up levels of reality which generally are shut to us." (pg. 48) The model utilized here is that an image or a ballad or even a story show us components of reality that can't be considered deductively. Inventiveness opens up a reality in a measurement that can't be gotten to something else. This connects to the fourth trademark. This is trademark opens up measurements and components of reality that are generally disconnected AND components of our spirits that relate to the components of the real world. He utilizes the case of a play in this situation. The play gives us a dream of what is happening yet additionally opens a measurement in our very own being. We can fathom what's going on truly however there are likewise measurements that we can't access without the utilization of images. "Tunes and rhythms in music." (pg. 49) >GET ANSWER