Pretty Poison Or Eternal Youth

At what risks you will accept cosmetics that calm to make you younger and healthier. Unfortunately, many women will buy beauty products that come with the long list of ingredients, without even looking at them. They say beauty is painful, but are you ready to risk your health and condition of your skin and hair to look more beautiful. Let’s look at traditional beauty products and what they do to your body.

Keratin Straighteners

Keratin Straighteners

The use of keratin has been a huge hit over the years, and many women with curly hair use it. Even though each of them is marketed as formaldehyde-free, scientist manage to find the presence of this substance in a significant number of these products. The longer exposure to formaldehyde-free may lead you to get cancer. One treatment won’t harm you, but your hair stylist might be in a dangerous situation.

Eyelashes extensions

Many women got crazy with false lashes, especially with more permanent version. They can provide you more seductive appearance and give a new shape to your face. But this doesn’t mean they are risk-free. Eyelashes extensions have been linked to serious health problems, and some of them even include blindness.

Tanning beds


No matter what you’ve heard of them, they are one of the leading cause of the appearance of melanoma, the most dangerous skin cancer. In addition to this, tanning beds will make your skin look older, which can contribute to permanent aging and skin full of wrinkles.

Weight loss products

Some of them can be extremely dangerous and endanger your health. You can always use natural supplements or chocolate slim to help you reduce your weight.

Spirituality at State:Private Journeys and Public Visions

By Carney Strange

Invited Article
June, 5, 2000
Volume I

From its 17th century inception in the form of a small band of Colonial Colleges, American higher education has long honored a relationship between the domains of the intellect and those of the spirit. In the beginning, theology held a foundational position, alongside the classics (i.e.,studies in Greek and Latin) and the rudiments of science, and the mark of most educated persons was the call to ministry, a position of esteem in this world and what was anticipated to be the next. Education of the whole person – knowledge, talents, soul, and character – guided the enterprise, and questions of ultimate meaning formed the discourse of the day. This blended experience comprised the heart of learning for most students well into the 19th century, with faculty developing powerful ties to them as mentors, guides, and resident models. However, as the Enlightenment period unfolded and Scientific Positivism rooted itself deep in the soil of the first Land Grant institutions, faculty returning from the German research experience brought a new picture of what it meant to be educated as well as the kind of curriculum best suited for the achievement of such ends. Concurrently, in the shadows of empiricism, what was once thought to be essential to learning was relegated to the peripheral, and the intellect held new privilege over the soul.

The evolution of American higher education in the ensuing periods has witnessed a distinct dividing of the waters of human experience, with things of the spirit receding to one bank and things of the intellect to the other. What was once a familiar discussion to most members of the Academy has now become a disjointed conversation, as attention to the human spirit has all but faded from the landscape of liberal learning.

An Agenda of Reform

Within the past two decades, in particular, new voices are beginning to sound the clarion, often under the rubric of values education, spirituality, and character development, to restore balance and authenticity to the academic enterprise. In her seminal piece (“The Critical Years: Young Adults and the Search for Meaning, Faith, and Commitment”) Sharon Parks (1986) underscored the fundamental role higher education plays in the “pilgrimage toward a critical and mature adult faith” (p. xvi). Defining faith as the “activity of composing and being composed by meaning” (p. 14) in the most comprehensive and ultimate dimensions of awareness, her observation is that “higher education -selfconsciously or unselfconsciously – serves the young adult as his or her primary community of imagination, within which every professor is potentially a spiritual guide and every syllabus a confession of faith” (p.133-134).

Likewise, in response to the historical dominance of objectivism, competitive individualism, and a “culture of disconnection” in higher education, Parker Palmer (1998) (“The Courage to Teach”) calls for the creation of “communities of truth” where creative conflict draws upon the knowledge of the group, protected by the “compassionate fabric of human caring itself” (Palmer, 1987, p. 20-25). In such places, Palmer (1999) advocates the exploration of “the spiritual dimension of teaching, learning, and living,” wherein occurs the “ancient and abiding human quest for connectedness with something larger and more trustworthy than our egos – with our own souls, with one another, with the worlds of history and nature, with the invisible winds of the spirit, with the mystery of being alive”(p. 6). Others, such as Robert Nash (1999), have argued poignantly the case that adult literacy must also embrace the realms of spirituality and faith: “I would make the simple point here that students need opportunities to examine and to talk with each other about the centrality (or absence) of faith in their own lives, as well as in the lives of people throughout the world who may express their deepest, unprovable beliefs quite differently” (Nash, 1999, p. 3). In addition, there are those in the academy who challenge various constituents to assume greater rolls of leadership with respect to such matters. Acknowledging a “surge in the quest for spiritual or religious fulfillment both within society and among traditional-aged college students,” Love and Talbot (1999) have admonished student affairs professionals, in particular, to “be open to issues of spiritual development in students. This may mean looking beyond issues of religion and differentiating between religion and spirituality. It may also entail the recognition of religion as a manifestation of students’ search for spirituality” (p. 371-372). Consistent in all of these critiques has been the observation that perhaps education itself is an inherently spiritual process and, as such, compels us to rethink and revise the manner in which we organize and engage students in it.

This agenda of reform has spread quickly through American higher education in recent years, supported by efforts of the Fetzer Foundation, for example, and manifested in initiatives such as the national Education as Transformation Project at Wellesley College (Laurence, 1999). Many institutions are beginning to reconsider the divide and to search for new ways of connecting once again to a more complete vision of students’ lives. Among the questions and concerns guiding such efforts are: (a) “Should our college or university articulate a spiritual component to our educational programs? What form might this take? And do the potentials of religious pluralism insist that we ask this question in new ways?”; and “How does spirituality serve as a web that interconnects educational initiatives such as student values, moral and ethical development, experiential education, health and wellness, and community service?” (Laurence, 1999, p. 13).

The Case of Bowling Green State

The reviews and events noted above have shaped a context and served as a touchstone for the efforts of one state university in initiating a discussion of “spiritual growth” as one of the “core values” identified in its recently revised statement of vision (http://www.bgsu.edu/offices/president/vision/). In September of 1995, Bowling Green State University, under the leadership of President Sidney Ribeau, established a “Task Force on Building Community” in order to (a)promote a spirit of collaboration among the faculty, staff, and students of BGSU; (b) evaluate the current campus climate; and (c) make recommendations for improving the work-life and study-life for all the institution. In May of 1996, the “Final Report of the University Task Force on Building Community” recommended that Bowling Green explore the establishment of the following “Core Values” based upon key issues raised in the year-long deliberation. They are: (1) Respect for one another, (2) Cooperation, (3)Intellectual and spiritual growth, (4) Creative imaginings, and (5) Pride in a job well done. Given the First Amendment Constitutional parameters of this midwestern university of 18,000 students (that is, “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof”), it was of particular interest to many on campus to further explore the meaning and implications of references to “spiritual growth” in this document. By August of 1998, a task force comprised of two faculty members, two student affairs administrators, one undergraduate student, and one graduate student representative to the University Board of Trustees identified itself as a Campus Study Group on Spiritual Growth and began the process of reflecting on meanings of spirituality and their connection to the learning, growth, and development of students at a public institution. To initiate these efforts, this committee attended the “Education as Transformation: Religious Pluralism, Spirituality and Higher Education” conference held at Wellesley College (MA) in September, 1998. From October to December of that year, an on-going and wide-ranging discussion exploring the relationship of spirituality to education and the nature of spiritual questions in students’ lives was guided by two assumptions:

a) “Issues of spirituality and spiritual growth are distinct, but not separate from, religious beliefs and practices. Indeed, many students are engaged in spiritual growth through organized understandings and practices of particular religious systems. Our focus is not on any particular religious belief or faith system, but rather with the nature of spiritual questions served by them. We understand spirituality as an ongoing process of meaning making about the whole of life and its relationship to ultimate purposes. It is most often articulated in the form of basic questions. We ask “What are the spiritual questions in students’ lives and how should we respond?”; and

b) “The role of public higher education, in addition to other important functions, incorporates the learning, growth and development of students.

Spiritual questions are integral to these processes in students’ lives, especially at a time when fundamental decisions are being explored and made in preparation for life beyond graduation. It is the proper role of educators to encourage students to ask such questions and to explore resources that serve them.

Following a series of discussions, the spirituality study group concluded that exploring the realm of spirituality and identifying spiritual questions necessitates going beyond explicit belief systems to articulate the queries, concerns, and urgings served by those systems. Thus, the committee began to articulate what it considered exemplars of these questions in students’ lives, as a prelude to assessing campus resources and recommending strategies for action with respect to these concerns. The
following are exemplars of such questions, arranged within three core categories: (a) concerns of self-definition and understanding; (b)questions addressing relationships with others; and (c) queries focusing on purpose and direction. These were not intended as exhaustive lists, but rather illustrative of those concerns that may define this realm as students encounter the challenges of living and learning in higher education.

First are questions of Self-Definition and Understanding:

Of what worth and value am I?

How can I be a better person?

What are my fears and hopes?

What is real, authentic, true, and genuine in my life?

What inspires me?

How do I experience pain, loss, and suffering?

What creates a sense of balance and wholeness in my life?

What is sacred?

How do I experience silence, peace, and tranquility?

Second, there are concerns about Relationships with Others:

To whom and to what do I belong, am attached, or connected?

How do I experience community in life?

What does it mean to be faithful?

How have I experienced love and intimacy?

How have I experienced forgiveness?

How have I experienced justice and mercy?

Third, are fundamental questions of Purpose and Direction:

Are there greater purposes in life?

What compels and orients me in life?

Where is my journey or path leading?

For what or whom would I be willing to die?

Who and what guides me?

To whom and to what am I committed in life?

Whom and what do I serve?

What does it mean to live a good and moral life?

What do I reflect upon and imagine?

Is there life beyond death?

What creates a sense of awe and mystery for me?

It is not so much the particular answers to these questions that are most important, but rather it is the searching process itself that constitutes the essence of students’ spiritual journeys. As many current commentaries suggest, it is the proper role of educators to acknowledge this search and to make available opportunities to engage students in experiences that will further what they may find. Indeed, some will say that we have no choice in these matters since we already serve as visible models (for good or otherwise) by our actions and the kind of questions we ask of ourselves in the course of our own teaching and inquiry.

Having identified the kinds of spiritual questions students may bring to their learning experiences, it was the intention of the study group to also assess and describe any resources, practices, and facilities at Bowling Green that could be useful in attending to these questions. With emphasis on functions, practices, and structures already in place, and considering general strategies such as assessment, information infusion, discussion, presentation and communication, and programming, the following were identified as examples of potential venues for the presentation and discussion of the above questions: Summer Orientation Programs, Welcome Week activities, Convocation, Freshman Year Programs, Resident Assistant Programming, Advising Centers and Programs, Wellness Center, Communication Media, Student Organizations, Counseling Center, Student Discipline Proceedings, Off-Campus Student Center, Multicultural and Diversity Initiatives, Academic Core Courses and Electives, and Staff and Maintenance
Personnel.

The approach of the study group was to suggest development of transferable strategies that could be employed in a variety of venues on campus. For example, it was thought that the creation of a 45-minute discussion unit around the framework of these spiritual questions would prove useful in the context of the Freshman Year Experience programs, Resident Assistant Training, and Academic Core Courses and Electives, to name a few. Further shaping of this same content in different formats would also lend itself to communication of these questions in campus media, such as the student newspaper and radio/TV venues. The overall intent is to embed these questions in as many campus resources as possible so that students understand that the nature of a university education entails the pursuit of literacy in these matters.

In summary, Bowling Green State University has distinguished itself in the role of a public institution willing to acknowledge the domain of spirituality in students’ lives, as one part of the educational process. The success of these efforts, however, remains to be seen as this agenda moves more boldly into a public arena. The experience thus far has been that the raising of such questions often invokes responses that are powerfully supportive and equally resistant. Reducing any discussion of this nature to the confines of formal religious systems is always a temptation and immediately confuses the ends of spiritual growth with the means that serve them. As for the role of formal education, perhaps the questions in that respect are more important than the answers.

References

Laurence, P. (1999). Can religion and spirituality find a place in higher education? About Campus, 4(5), 11-16.

Love, P., & Talbot, D. (1999). Defining spiritual development: A missing consideration for student affairs. NASPA Journal, 37, 361-375.

Nash, R. (1999). Faith, hype, and clarity: Teaching about religion in American schools and colleges. New York: Teachers College Press.

Palmer, P. (1998). Evoking the spirit. Educational Leadership, December, 1998 – January, 1999, 6-11.

Palmer, P. (1998). The courage to teach: Exploring the inner landscape of a teacher’s life. San Francisco: Jossey-Bass.

Palmer, P. (1987). Community, conflict, and ways of knowing. Change, September/October, pp. 20-25.

Parks, S. (1986). The critical years: Young adults and the search for meaning, faith, and commitment. San Francisco: Harper.

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