A Rhetorical Analysis Of Green Guilt By Stephen Asman
As a young adult, there has been an increase in secularism and not having any kind of belief in God. However, there are some dutiful principles that can still be connected with current mental and physical issues in society in order to incorporate religion and be impacted due to it. In the article, “Green Guilt” by Stephen Asman, it interests me that some arguments can also incorporate religion with conversations about physical/psychological issues with humans. The author’s use of pathos seems to be relevant when talking about his son’s emotions toward the environment and connecting it with his emotions concerning masturbation in the Roman Catholic religion as an adolescent. Also, when the author incorporates ethos in his article, he uses important
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The author includes important, dependable people such as Nietzsche and Freud in order to back up his claim that society’s attitude towards itself still has religion as one of the main factors of guilt. For example, in the article, Asma explains, “But Western Christian culture, according to Nietzsche and then Freud, has conscience on steroids, so to speak. Our sense of guilt is comparatively extreme, and, with our culture of original sin and fallen status, we feel guilty about our very existence” (p. 26). Along with evidence from professional resources, the author was able to establish to establish an ethical viewpoint in regards to how religion can impact the human mind and thought processes. Therefore, the use of ethos within this section of the editorial seems to be reliable and unfailing for support.
The use of the conception of how religion correlates with the human mind is very well talked about outside of the article. Besides the author’s article, the discussion over how religion impacts the human mind is looked more in depth in Fraser Watts’s abstraction of “Self-Conscious Emotions, Religion and Theology.” For instance, Watts makes a claim that, “Self-conscious emotions such as guilt and shame also provide a vantage point for approaching soteriology” (p 1). Indulging in negative emotions can also follow up with a closer understanding about religion
The author includes important, dependable people such as Nietzsche and Freud in order to back up his claim that society’s attitude towards itself still has religion as one of the main factors of guilt. For example, in the article, Asma explains, “But Western Christian culture, according to Nietzsche and then Freud, has conscience on steroids, so to speak. Our sense of guilt is comparatively extreme, and, with our culture of original sin and fallen status, we feel guilty about our very existence” (p. 26). Along with evidence from professional resources, the author was able to establish to establish an ethical viewpoint in regards to how religion can impact the human mind and thought processes. Therefore, the use of ethos within this section of the editorial seems to be reliable and unfailing for support.
The use of the conception of how religion correlates with the human mind is very well talked about outside of the article. Besides the author’s article, the discussion over how religion impacts the human mind is looked more in depth in Fraser Watts’s abstraction of “Self-Conscious Emotions, Religion and Theology.” For instance, Watts makes a claim that, “Self-conscious emotions such as guilt and shame also provide a vantage point for approaching soteriology” (p 1). Indulging in negative emotions can also follow up with a closer understanding about religion