Weston Meehan

In today’s society there is a war going on, a battle to control our minds, hearts, and souls with a simple idea. An idea so dangerous that it not only has it indoctrinated us as a generation, but indoctrinating future generations without so much has a scrap of scientific evidence. An idea that questions our livelihood, why we are here, why we do what we do, and where do we go when it is all said and done. This idea is known as the Evolutionary theory and its concepts derived nearly 200 years ago by Charles Darwin in his book the Origin of Species.Darwin states† I see no good reasons why the views given in this volume should shock the religious views of anyone. † (1859, pp. 520) Claiming Evolution does not exist would be as empirical as proving God does exist. In these arguments there is no middle ground, either God does exist or he does not, either evolution is real or it is not. There is only one way to prove the evidence and that is to seek it out with examinatio n. Would such evidence exist? If so what could possibly the nature of this evidence?Before the Evolutionary theory’s inception the four burning questions of man has been who am I, where did I come from, why am I here, and where do I go when I die? The answer to these questions has always been some sort of religion, and that this world has a designer with an incredible plan. Now as time has progressed a very dangerous solution was introduced to the world and with its arrival it is changing the very fabric of humanity. The new religion of the day is science and this affects our legal system, school system, and thought process.These effects over time can be detrimental to the minds and morals of us as a society. One of the most basic and fundamental questions of the human mind is the question, â€Å"does God exist? † The one thing every human has in common is having a worldview. A worldview is how you view the world. There are two ways you can view this world. Some people look at this world and say, â€Å"it’s amazing this came from evolution† that is the Evolutionists’ worldview. Others say, â€Å"this world has incredible design there must be a designer† this is the Creationists’ worldview.These two views are polar- opposite from each other in a clash where one side has to be wrong. When mentioning Evolution, keep in mind that there are six theories and basis to the word evolve. Cosmic Evolution: the origin of time, space, and matter i. e. the â€Å"Big Bang†. Chemical Evolution: the origin of higher elements from hydrogen. Stellar and Planetary Evolution: origin of stars and planets. Organic Evolution: the origin of life. Macroevolution: the changing from one kind in to another. Finally, Microevolution: variations within kinds.These theories are studied in every American education curriculum but only one has scientifically been proven. In a common Webster Dictionary from an online website the definition o f the Big Bang Theory (Cosmic Evolution) is â€Å"a theory in astronomy: the universe originated billions of years ago in an explosion from a single point of nearly infinite energy density. † (Webster Dictionary Online) Another is Alan Guth’s theory stating, â€Å"†¦ the entire observable universe could have evolved from an infinitesimal (Greek for dot) region.It’s then tempting to go one step further and speculate that the entire universe evolved from literally nothing. † (1984 p. 128). The two theories of the creation of the Earth are basically the same but the Evolutionists believe it happened for no reason. The Creationists believe that God was the creator. The first law of the Conservation of matter is that, â€Å"matter (and or energy) cannot be created or destroyed. † Thus, if the matter cannot be created nor destroyed then who created this world? The choices still remain, it created itself or someone created it.Scientifically how can s omething be created from nothing unless there was a creator? Instead of raising questions that are gaudy, scientific, and quite frankly a bit harder to understand I would like to use history as the main source of discussion. The arguments most skeptics tend to stray away from are whether or not Dinosaurs existed with man. As ridiculous as that might sound to do believe that the very thought of such a notion existing could shake the beliefs of your modern Evolutionists. If dinosaurs did exist then the Evolutionary theory would be completely and utterly false and visa versa for creation.This topic is rarely touched based on just due to most of societies’ presuppositions on the matter and considering alternative evidence with an unbiased open mind. Let’s start with the question â€Å"what happened to the dinosaurs? † and there are scores of theories on this matter. The main theory is that a comet struck the earth, and the dust that was raised blocked out the sun. W hen the sun was blocked out the climate turned cold and the cold-blooded animals couldn’t survive. The flaw in this theory is that we still have animals today such as alligators, crocodiles, and Komodo dragons and supposedly these species date back to before the inosaurs were evolved (according to Evolution). Another theory is E. Baldwin’s exotic notion to say that they use to eat a laxative plant and when this plant went extinct the dinosaurs died out due to constipation. (2002, pp. 210) According to the Bible there was a major catastrophe that wiped out the Dinosaurs as well as most of the life on Earth. This was the great Genesis flood, which was global destroying all of existence except a man named Noah, his family, and two of every kind of animal to be taken aboard an Ark and to repopulate the Earth.Logically, Noah would of obtained only infant animals. This is for three reasons; they eat less, sleep more, and take up less room. This account of a global flood is n ot only found in the Bible but in every major culture’s history such as China, Mesopotamia, and Polynesian cultures. In 1841 the first use of the term Dinosauria (meaning terrible lizard) was created by the famous British anatomist and Paleontologist Sir Richard Owen. The term was used for the first time at a meeting of the British Association of the Advancement of science held in Plymouth. No reptile now exists which provides a complicated and thecodont dentition with limbs so proportionally large and strong having such well-developed marrow bones and sustaining the weight of the trunk by synchrondrosis or anchylosis to so long and complicated a sacrum, as in the order Dinosauria. † (Owen 42) After that meeting the word Dinosaur became a popular term to describe these giant lizards that were being discovered by paleontologists. During the 1800’s after the first discovery of theses fossils scientists began to look for clue to what had happened to these â€Å"ter rible lizards†.Unfortunately the focus was on the rocks and buried fossils and failed to examine history on what had really happened. Examining ancient history and the historical record you will not find the word â€Å"dinosaur† remember the word dinosaur was not created until 1841. Every culture shared a common name for these creatures but the most familiar is the name dragon. Even in our local library’s dictionary the definition of dragon shares a chilling depiction. Even the old dictionaries recognize these dragons to be real and not apart of myth.It seems that all cultures have different names for these dragons such as the list provided on page 13. Dragon history is nearly universal through ancient cultures. Where did this concept derive? Why is it so universal among cultures that are separated by continents? How did societies through out the world describe, etch, draw, and sew these creatures with such uniformity if they were not of eyewitness accounts? Cert ain things that aren’t shown to us growing up when learning the evolutionary theory as well as all of history are all of the artwork of the ancient cultures and the people of the culture depicting dinosaurs.It is safe to say that most of all the ancient art are mainly illustrations of everyday life and this gives us a good idea of how these cultures hunted, lived, and the ceremonies they practiced. The highly technical civilization of the Nazca Indians off the coast of Peru flourished from about 1 A. D. to 750 A. D. These cultures produced an array of technologies as well as crafts including ceramics, textiles, and geoglyphs. Today it is still unknown how this culture produced these geoglyphs called the Nazca lines. The Nazca Indians also produced thousands of carvings on burial stones, these carvings are known as the Ica stones.There have been over 16,000 of these remarkable stone found over the years. They contain depictions of daily life, battle scenes, advanced technologi es, and most amazingly dinosaurs. Most skeptics try to debunk the Ica stones being a hoax or created during our time period, but the evidence points otherwise. Other than the Ica stones there has been thousands of pieces of ancient art depicting dinosaurs found in many different cultures spreading over the planet. The authenticity of this art has divided skeptics, but most that have no preconceived biases believe in their genuine nature.Here are just some of the different examples of the uniformity of these creatures that are shared. Again, how could each culture depict these dinosaurs if they were not of eyewitness accounts? Could it be possible that dinosaurs still exist today? For at least a hundred years there have been many reputable reports in English speaking countries of seeing a dinosaur like creature in the lakes of Loch Ness, Champlain, and Ogopogo. The accounts describe a Plesiosaur or a water dwelling dinosaur. These lakes are vast bodies of water reaching depths of fou r hundred feet in certain parts.To add to the elusiveness of these creatures it is believed that like crocodiles, alligators, and caimans this type of dinosaur is nocturnal. The most intriguing of eyewitness reports do not come from the lakes of England, Scotland, or America but from the darkest regions of the African Congo a swamp named Likoula. Likoula is the largest swamp in the world, 55,000 square miles in size and remains eighty percent unexplored. Most civilized people do not venture into these swamps due to the harsh conditions, but tribe’s people living in the swamp say that several creatures that are apparent dinosaurs are still alive today.There’s a creature the natives call Mokele-Embembe â€Å"described as a large animal 16 to 32 feet in length with a long neck and a tail. It is also alleged that the reddish-brow to gray, which lives in the swamp and only eats on vegetation. † (â€Å"Half-God, Half-Beast†, 1999) The National Geographic show à ¢â‚¬Å"The Beast Man† presented an episode where the host interviewed a local villager and the experiences he had with the creature. The villager stated, â€Å"it was a long time ago, I was scared and ran away. † (Beast Man) This shows the power of the creature and how scary it can appear.The Bible shares a probable depiction of this very same creature, â€Å"behold now behemoth, which I made with thee; he eateth grass as an ox. Lo now, his strength is in his loins, and his force is in the navel of his belly. He moveth his tail like a cedar: the sinews of his stones are wrapped together. His bones are as strong pieces of brass; his bones are like bars of iron. He is the chief of the ways of God: he that made him can make his sword to approach unto him. † (King James Bible, Job. 40. 15-19) The dangers of the theory of Evolution have affected and corrupted the minds of people for generations.With the evidence shown the devotion put in to this theory brings loyalty s imilar to no other. Most scientists put all of their faith in science just like as if it were a religion. As a Christian would lay their faith in to the Bible their faith lies in theories that are still not proven today. I chose to interview an Environmental Science professor at our college to question his openness and possibility of such a notion. In my interview with professor Meizeka I asked, â€Å"if dinosaurs still existed and what would that do to the evolutionary theory? He then stated â€Å"it’s not possible† when I told him about the eyewitness accounts in the Likoula Swamp he stammered around the question stating â€Å"it just doesn’t†¦you’re certainly going to find species that we never thought existed, but a large scale dinosaur hard to believe. † My question never seemed to be answered if the theory would be shaken or not but maybe his silence speaks volumes. Why are these issues confronted with such skepticism? What would be the reasoning behind not thoroughly accessing the possibility of this phenomenon?In conclusion through out all of my research and reflecting on my thesis, the Evolutionary Theory has indeed indoctrinated society. The majority of scientists would rather reject the possibility of dinosaurs’ existence with man to better enforce their belief system. The scariest notion is what if this theory was made to prevent our generation and future generations in the belief of creation. (Word Count) 2231 ? Dragons in Different Cultures 1. Arabic: ah-teen (pl. tah-neen), (Al)Tineen, Plural: (Al)Tananeen ? 2. Athebascin (Alasken): Manchu 3. ?Austrian: Drach`n, Lindwurm? 4.Bulgarian: drakon (phonetic), a? aeii (Actual spelling) ? 5. Catalan (N/E Spain): drac ? 6. Chinese: lung/long, Liung (Hakka dialect) ? Chinese: old & new: ? 7. Croatian/Serbian: zmaj (pronounced â€Å"zmai† means Dragon), azdaja (pronounced â€Å"azhdaya† means Hydra) ? 8. Czech: Drak, Draeek (Draaachek) ? 9. Dani sh: drage 10. ?Dansk: drage ? 11. Draconian: Khoth, (pl. Khothu)? Driigaran (music language): C4 G4 C5 D5 B5 C5? Double-Dutch: dridi-gag-dridi-gen? 12. Dutch: draak ? 13. Elven/Drow: Tagnik'zur ? 14. Egg-Latin: Dreggageggon ? 15. English: dragon ? English (Middle): dragun, dragoun ? 16.English (Old): draca ? Enochian: Vovin (Voh-een)? 17. Esperanto: drako, dragono? 18. Estonian: draakon, lohe, lohemadu or tuuleuss (Wind Snake), lendav madu? 19. Euskera (dialect of the Basque Country): Erensuge ? 20. Faeroese: eitt dreki, eitt flogdreki, ein fraenarormur ? Finnish: lohikaarme, draakki, dragoni? 21. Fire Witch tongue: Katash wei' vorki (kah-TASH whey VOR-key) ? 22. Flambian: kazyeeqen (comes from kazyee-aqen, fire lizard) 23. ?Flemmish: Draeke? French: dragon,dragun, dargon ? 24. Gaelic: Arach ? 25. German: drache (pl. Drachen), Lindwurm, drake (pl. draken) ? 26. Greek: drakon, drako.Male: drakos (or thrakos), Female: drakena (or thrakena) ? 27. Greek (ancient): Male: drakkon (or thra kon), Female: drakkina (or thrakena) 28. ?Hawaiian: Kelekona, (plural) Na Kelekona ? Hebrew: drakon (plural) drakonim, Tanniym ? 29. Hungarian: sarkany ? 30. Icelandic: dreki 31. ?Indonesian: Naga ? I 32. ranian: Ejdeha 33. ?Islamic: th'uban, tinnin ? 34. Italian: drago, dragone, volante, dragonessa ? 35. Japanese: ryu, tatsu ? 36. Jibberish: gidadraggidaen (pronunced â€Å"gid-a-drag-gid-ah-en†)? 37. Klingon: lung'a' puv (pronounced loong-AH poov) â€Å"Flying Great Lizard† ? 38. Korean: yong ?Latin: draco, dracon, draco, dragon, dragoon, serpent,serpens 39. ?Luxembourgian: Draach ? Middle earth Ency. : Anguloce: generic, Ramaloce: winged dragon, Uruloce: fire breath dragon 40. ?Malay: Naga 41. ?Milanese (Italy): Dragh, Draguun,Dragoon ? 42. New Zeland (Maori): tarakona ? 43. Norse: ormr ? Norsk: drake, dragonet, liten drake ? 44. Norwegian: drage ? Oppish: dropagoponop (pronounced drop-ag-op-an-op)? 45. Ourainic Barb: Duxobum ? 46. Philippines: male: dragon short o, female: Dragona with a short o and a ? 47. Pig-Latin: Agon-dray ? 48. Polish: smok 49. ?Portuguese: dragao ? 0. Quenya (elven): Loke, winged: Ramaloke, sea: Lingwiloke, fire: Uruloke ? 51. Reinitian (of Reinita): Dralaghajh ? Roman: draco ? Romanian: Dragon, (pl. Dragoni), Zmeu (pl. Zmei), dracul, drakul ? 52. Russian: drakon ? Sanskrit: naga (type of snake-human-dragon)? Slovenia: Zmaj = Dragon, Hidra = Hydra.? 53. Spanish: dragon, El Draque, Brujah? 54. Swedish: drake, lindorm ? Swedish (Ancient): flugdrake, floghdraki? 55. Swiss German: Dracha ? 56. Tagalog: drakon ? 57. Thai: mung-korn ? | Works Cited â€Å"Ancient Dinosaur Depictions. † Genesis Park. N. p. , n. d. Web. 01 Dec. 2012. ;http://www. enesispark. com/exhibits/evidence/historical/ancient/dinosaur/;. (Internet) Conner, Susan, and Linda Kitchen. Science's Most Wanted: The Top 10 Book of Outrageous Innovators, Deadly Disasters, and Shocking Discoveries. Washington, D. C. : Brassey's, 2002. 210. Print. (Book) Critt endon, Jules. â€Å"Half-God, Half Beast. † Boston Herald [Boston] 29 Jan. 1999: n. pag. Print. (Newspaper) Darwin, Charles (1859), The Origin of Species (London: A. L. Burt). (Book) Guth, Alan and Paul Steinhardt (1984), â€Å"The Inflationary Universe,† Scientific American, 250 116-128, May. (Magazine) Hawk, Ray, and E. E. Hubbard. What Is the Law of Conservation of Matter? † WiseGeek. Conjecture, 24 Sept. 2012. Web. 29 Nov. 2012. . (Internet) Job. King James Bible. Nashville, TN: Holman Bible, 1973. Print. (reference) N. p. , n. d. Web. . (Internet) â€Å"John Meizeka. † Personal interview. 29 Nov. 2012. â€Å"Nazca Lines. † , Peru. N. p. , n. d. Web. 30 Nov. 2012. ;http://www. sacred-destinations. com/peru/nazca-lines;. (Internet)Neilson, William Allan, Thomas A. Knott, and Paul W. Carhart. Webster's New International Dictionary of the English Language. Springfield, MA: G. & C. Merriam, 1960. Print. (Reference) Owen, Sir Richard. â€Å"Report o n British Fossil Reptiles. Part II. † Report of the British Association for the Advancement of Science 60-204 (1842): 42. Print. (Journal) â€Å"Say â€Å"Dragon†Ã¢â‚¬  How to Say Dragon in Many Languages. N. p. , n. d. Web. 29 Nov. 2012. . (Internet) Spain, Pat. â€Å"Mokele Mbembe. † The Beast Man. 7 Dec. 2012. Television. (Media) African: nrgwenya ? 58. Afrikaans: Draak ? 59.Arabic: ah-teen (pl. tah-neen), (Al)Tineen, Plural: (Al)Tananeen ? 60. Athebascin (Alasken): Manchu 61. ?Austrian: Drach`n, Lindwurm? 62. Bulgarian: drakon (phonetic), a? aeii (Actual spelling) ? 63. Catalan (N/E Spain): drac ? 64. Chinese: lung/long, Liung (Hakka dialect) ? Chinese: old & new: ? 65. Croatian/Serbian: zmaj (pronounced â€Å"zmai† means Dragon), azdaja (pronounced â€Å"azhdaya† means Hydra) ? 66. Czech: Drak, Draeek (Draaachek) ? 67. Danish: drage 68. ?Dansk: drage ? 69. Draconian: Khoth, (pl. Khothu)? Driigaran (music language): C4 G4 C5 D5 B5 C5? Double-D utch: dridi-gag-dridi-gen? 70. Dutch: draak ? 1. Elven/Drow: Tagnik'zur ? 72. Egg-Latin: Dreggageggon ? 73. English: dragon ? English (Middle): dragun, dragoun ? 74. English (Old): draca ? Enochian: Vovin (Voh-een)? 75. Esperanto: drako, dragono? 76. Estonian: draakon, lohe, lohemadu or tuuleuss (Wind Snake), lendav madu? 77. Euskera (dialect of the Basque Country): Erensuge ? 78. Faeroese: eitt dreki, eitt flogdreki, ein fraenarormur ? Finnish: lohikaarme, draakki, dragoni? 79. Fire Witch tongue: Katash wei' vorki (kah-TASH whey VOR-key) ? 80. Flambian: kazyeeqen (comes from kazyee-aqen, fire lizard) 81. ?Flemmish: Draeke? French: dragon,dragun, dargon ? 2. Gaelic: Arach ? 83. German: drache (pl. Drachen), Lindwurm, drake (pl. draken) ? 84. Greek: drakon, drako. Male: drakos (or thrakos), Female: drakena (or thrakena) ? 85. Greek (ancient): Male: drakkon (or thrakon), Female: drakkina (or thrakena) 86. ?Hawaiian: Kelekona, (plural) Na Kelekona ? Hebrew: drakon (plural) drakonim, Ta nniym ? 87. Hungarian: sarkany ? 88. Icelandic: dreki 89. ?Indonesian: Naga ? I 90. ranian: Ejdeha 91. ?Islamic: th'uban, tinnin ? 92. Italian: drago, dragone, volante, dragonessa ? 93. Japanese: ryu, tatsu ? 94. Jibberish: gidadraggidaen (pronunced â€Å"gid-a-drag-gid-ah-en†)? 95.Klingon: lung'a' puv (pronounced loong-AH poov) â€Å"Flying Great Lizard† ? 96. Korean: yong ? Latin: draco, dracon, draco, dragon, dragoon, serpent,serpens 97. ?Luxembourgian: Draach ? Middle earth Ency. : Anguloce: generic, Ramaloce: winged dragon, Uruloce: fire breath dragon 98. ?Malay: Naga 99. ?Milanese (Italy): Dragh, Draguun,Dragoon ? 100. New Zeland (Maori): tarakona ? 101. Norse: ormr ? Norsk: drake, dragonet, liten drake ? 102. Norwegian: drage ? Oppish: dropagoponop (pronounced drop-ag-op-an-op)? 103. Ourainic Barb: Duxobum ? 104. Philippines: male: dragon short o, female: Dragona with a short o and a ? 05. Pig-Latin: Agon-dray ? 106. Polish: smok 107. ?Portuguese: dragao ? 108. Quenya (elven): Loke, winged: Ramaloke, sea: Lingwiloke, fire: Uruloke ? 109. Reinitian (of Reinita): Dralaghajh ? Roman: draco ? Romanian: Dragon, (pl. Dragoni), Zmeu (pl. Zmei), dracul, drakul ? 110. Russian: drakon ? Sanskrit: naga (type of snake-human-dragon)? Slovenia: Zmaj = Dragon, Hidra = Hydra.? 111. Spanish: dragon, El Draque, Brujah? 112. Swedish: drake, lindorm ? Swedish (Ancient): flugdrake, floghdraki? 113. Swiss German: Dracha ? 114. Tagalog: drakon ? 115. Thai: mung-korn ? | Dragons in Different Cultures

Aboriginals: the Mistreated Minorites of Canada

Aboriginal people are very passionate about their culture and traditions and believe that they are an important part of Canada’s past. Although their customs shaped Canada into a great nation, they are slowly fading into the background while competing with the French and English cultures. â€Å"Such an understanding gives no consideration to the presence and role of Aboriginal groups throughout history. † First Nation’s people do not receive a just amount of respect and equality in terms of their rights for land and freedom. Over the past century there have been several brutal protests that promote a negative, violent appearance towards all Aboriginals. In order to advance within society and claim land that is rightfully theirs, Natives have had to resort to planning court dates, forming petitions and writing threatening letters to the government. The Canadian government found ways to deceive the Aboriginals and get through loopholes to avoid granting reasonable wishes and staying true to their agreement. It is obvious that this Aboriginal versus government battle has been going on for far too long and it is an unfair challenge to the virtually helpless group of minorities. Throughout Canadian history Aboriginals have been judged for the way that they try to get recognition within society. Many citizens feel as if the Natives of Canada are violent and do not know how to control their actions. What people fail to see is that these bands are just mirroring the way they are being treated. Aboriginal groups have objected to uses of the environment by non-Aboriginal groups. † One of the most publicized protests in Aboriginal-government relations was the Oka crisis in 1990. The Mohawks of Quebec erected roadblocks to stop the construction of a golf course on disputed land, barricaded pathways to halt the movement of government vehicles, and got physical with some of the officers on patrol. After an 11 week stand-off the protestors were arrested and the Aboriginals could not retaliate. Finally, after 56 years of land disputation an agreement-in-principle was signed returning the land to the band. The government promised that the Aboriginals would receive land that was rightfully theirs and would not be disrupted again. This battle between the government and Aboriginals gives the impression that violent and inhumane behaviour is only coming from the Aboriginals, however the media fails to show the government retaliation. It is unjust to blame all of the violence on the Natives because both parties added problems to the situation. One of the first land claim agreements that acted as a stepping stone for other land claims that followed was the James Bay Treaty. Due to the fact that â€Å"the deal was controversial from the start† there were many signatories to make the treaty official. The agreement was shaped by Hydro-Quebec who wanted to ensure that they would make a profit from the Aboriginal people’s land. This land claim was negotiated under a great deal of pressure with numerous court days and lawyers present at every meeting between the groups. The Natives often thought that they were being taken advantage of and that they should not have to give up any of their land at all. â€Å"The Natives wrote letters to the Department of National Defence, organized joint actions with rural peoples and Aboriginal groups in the U. S. and Europe, met with European government representatives, held news conferences, and participated in demonstrations. † In order to join the community together, and peacefully riot against the government’s decisions, many petitions were signed by both Aboriginal and non-Aboriginal members within society. The negotiation ended after about a year due to the pressure from the Cree and Inuit to receive a just amount of benefits. In the end the Aboriginals received great care and all that was promised after the negotiation but felt as if they should not have had to work so hard to get what they deserved. Legal action had to be taken in order for the Natives to voice their opinions about their land. The Canadian government has always found loopholes and ways around subjects that they do not want to deal with or talk about. When they were approached by the Nisga’a way back in 1890 they brushed them off and told them that as long as they did not get in the way of development, their communities would go unharmed. â€Å"Aboriginal people maintained only certain hunting and trapping rights on the land. † The people of this group wanted to have a self-governed community and felt that they should have the authority to make decisions that would better their standards of living. Their first attempt at approaching the provincial government in 1927 was declined due to the fact that a law was in place prohibiting Indians to advance land claims. Finally in 1973 the Canadian government overruled the laws that were set and began to negotiate with the First Nation’s people in 1976. â€Å"Aboriginal peoples argued that their right to self-government existed because their societies historically had been organized and self-ruling. † The Aboriginals were given the freedom that they wanted and were granted permission for a self-governed community however many restrictions and by-laws were put in place to keep these people under control. The Nisga’a people are now living happily while still trying to work out some quirks on balancing the provincial and federal regulations with those of the self-government. The Aboriginal people of Canada have undergone a great deal of mistreatment from the government over the past century and it should not have to continue. Although rules have been made to ensure that this group of minorities receives proper treatment from society, many are faced with the challenge of racism and segregation from the rest of Canadians. Canada is considered a bilingual country with both French and English as its official languages. Maybe it is time that this country realizes that it was built by another culture too. Aboriginal awareness is not a subject that is touched upon in school and it would be very helpful if the government paid respect to the First Nations people. Aboriginals are equal and deserve the same respect and attention that the rest of Canada receives from the government on a day to day basis.

Deconstruction/ Krapp’s Last Tape

General overview The auther of this essay is interested in finding the meaning of absurdity, Beckett is master of absurd theater, and Krapp’s last tape is one of the most influencial plays in absured theater which is deconstructed by nature. Not just the work and auther but the approach itself help the auther of this essay to find the true meaning of absurdity which itself leads human, after passing a chaos, to absolute peace. In the following paragraphs, first there is a biography of Samual Beckett the auther of Krapp’s last tape.Then the discussion goes through deconstruction which is not actually an approach but a reading stategy and short part is devoted to introsucing Lacan’s model of human psyche. Afterward the application of deconstruction and some other points on Krapp’s last tape is placed. At the end there is a conclusion of all what the auther of this essay trying to say. A Biography of Samual Beckett â€Å"Samuel Barclay Beckett (April 13, 190 6 – December 22, 1989) was an Irish avant-garde and absurdist playwright, novelist, poet and theatre director.His writings, both in English and French, provide bleak, and darkly comedic, ruminations on the human condition. He is simultaneously considered as one of the last modernists and one of the first postmodernists. He was a main writer in what the critic, Martin Esslin, termed the â€Å"Theatre of the Absurd. † The works associated with this movement share the belief that human existence has neither meaning nor purpose, and ultimately communication breaks down, often in a black comedy manner.Beckett studied French, Italian and English at Trinity College Dublin from 1923-1927, whereupon graduating he took up a teaching post in Paris. While in Paris, he met the Irish novelist James Joyce, who became an inspiration and mentor to the young Beckett. He published his first work, a critical essay endorsing Joyce’s work entitled â€Å"Dante†¦Bruno. Vico†¦Joyce† in 1929. Throughout the 1930s he continued to write and publish many essays and reviews, eventually beginning work on novels.During World War II, Beckett joined the French Resistance as a courier after the Germans began their occupation in 1940. Beckett’s unit was betrayed in August of 1942, and he and Suzanne fled on foot to the small village of Roussillon in the south of France. They continued to aid the Resistance by storing arms in his backyard. He was awarded both the Croix de Guerre and Medaille de la Resistance by the French government for his wartime efforts. Beckett was reticent to speak about this era of his life.Beckett continued writing novels throughout the 1940s, and had the first part of his story â€Å"The End† published in Jean-Paul Sartre’s magazine Les Temps Modernes, the second part of which was never published in the magazine. Beckett began writing his most famous play, Waiting for Godot, in October 1948 and completed it in Jan uary 1949. He originally wrote this piece, like most of his subsequent works, in French first and then translated it to English. It was published in 1952 and premiered in 1953, garnering positive and controversial reactions in Paris.The English version did not appear until two years later, first premiered in London in 1955 to mixed reviews and had a successful run in New York City after being a flop in Miami. The critical and commercial success of Waiting for Godot opened the door to a playwriting career for Beckett. He wrote many other well-known plays, including Endgame (1957), Krapp’s Last Tape (1958, and surprisingly written in English), Happy Days (1961, also in English) and Play (1963). He was awarded the 1961 International Publishers’ Formentor Prize along with Jorge Luis Borges.In that same year, Beckett married Suzanne Dechevaux-Dumesnil in a civil ceremony, though the two had been together since 1938. He also began a relationship with BBC script editor Barbar a Bray, which lasted, concurrently to his marriage to Suzanne, until his death, in 1989. Beckett is regarded as one of the most influential writers of the twentieth century. He was awarded the 1969 Nobel Prize in Literature. He died on December 22, 1989, of complications from emphysema and possibly Parkinson’s disease five months after his wife, Suzanne.The two are interred together in Montparnasse Cemetery in Paris. †(1) Methodology and Approach â€Å"Deconstruction, as applied in the criticism of literature, designates a theory and practice of reading which questions and claims to â€Å"subvert† or â€Å"undermine† the assumption that the system of language provides grounds thatare adequate to establish the boundaries, the coherence or unity, and the determinatemeanings of a literary text. Typically, a deconstructive reading setsout to show that conflicting forces within the text itself serve to dissipate theseeming definiteness of its tructure and mean ings into an indefinite array ofincompatible and undecidable possibilities. The originator and namer of deconstruction is the French thinker Jacques Derrida, among whose precursors were Friedrich Nietzsche (1844-1900) andMartin Heidegger (1889- 1976)—German philosophers who put to radical question fundamental philosophical concepts such as â€Å"knowledge,† â€Å"truth,† and â€Å"identity†Ã¢â‚¬â€as well as Sigmund Freud (1856-1939), whose psychoanalysis violated traditional concepts of a coherent individual consciousness and a unitary self.Derrida presented his basic views in three books, all published in 1967, entitled Of Grammatology, Writing and Difference, and Speech and Phenomena; since then he has reiterated, expanded, and applied those views in a rapid sequence of publications. Derrida's writings are complex and elusive, and the summary here can only indicate some of their main tendencies.His point of vantage is what, in Of Grammatology, he calls â€Å"the axial proposition that there is no outside-thetext† (â€Å"il n'y a rien hors du texte,† or alternatively â€Å"il n'y a pas de hors-texte†). Like all Derrida's key terms and statements, this has multiple significations, but a primary one is that a reader cannot get beyond verbal signs to any things-in-themselves which, because they are independent of the system of language, might serve to anchor a determinable meaning.Derrida's reiterated claim is that not only all Western philosophies and theories of language, but all Western uses of language, hence all Western culture, are logocentric; that is, they are centered or grounded on a â€Å"logos† (which in Greek signified both â€Å"word† and â€Å"rationality†) or, as stated in a phrase he adopts from Heidegger, they rely on â€Å"the metaphysics of presence. † They are logocentric, according to Derrida, in part because they are phonocentric; that is, they grant, implicitly or explicitly, logical â€Å"priority,† or â€Å"privilege,† to speech over writing as the model for analyzing all discourse.By logos, or presence, Derrida signifies what he also calls an â€Å"ultimate referent†Ã¢â‚¬â€a self-certifying and self-sufficient ground, or foundation, available to us totally outside the play of language itself, that is directly present to our awareness and serves to â€Å"center† (that is, to anchor, organize, and guarantee) the structure of the linguistic system, and as a result suffices to fix the bounds, coherence, and determinate meanings of any spoken or written utterance within that system. (On Derrida's â€Å"decentering† of structuralism, see poststructuralism. Historical instances of claimed foundations for language are God as the guarantor of its validity, or a Platonic form of the true reference of a general term, or a Hegelian â€Å"telos† or goal toward which all process strives, or an intention to s ignify something determinate that is directly present to the awareness of the person who initiates an utterance. Derrida undertakes to show that these and all other attempts by Western philosophy to establish an absolute ground in presence, and all implicit reliance on such a ground in using language, are bound to fail.Especially, he directs his skeptical exposition against the phonocentric assumption—which he regards as central in Western theories of language— that at the instant of speaking, the â€Å"intention† of a speaker to mean something determinate by an utterance is immediately and fully present in the speaker's consciousness, and is also communicable to an auditor. (See intention, under interpretation and hermeneutics. ) In Derrida's view, we must always say more, and other, than we intend to say.Derrida expresses his alternative conception that the play of linguistic meanings is â€Å"undecidable† in terms derived from Saussure's view that in a signsystem, both the signifiers (the material elements of a language, whether spoken or written) and the signifieds (their conceptual meanings) owe their seeming identities, not to their own â€Å"positive† or inherent features, but to their â€Å"differences† from other speech-sounds, written marks, or conceptual significations. See Saussure, in linguistics in modern criticism and in semiotics. ) From this view Derrida evolves his radical claim that the features that, in any particular utterance, would serve to establish the signified meaning of a word, are never â€Å"present† to us in their own positive identity, since both these features and their significations are nothing other than a network of differences.On the other hand, neither can these identifying features be said to be strictly â€Å"absent†; instead, in any spoken or written utterance, the seeming meaning is the result only of a â€Å"self-effacing† trace—self-effacing in th at one is not aware of it— which consists of all the nonpresent differences from other elements in the language system that invest the utterance with its â€Å"effect† of having a meaning in its own right. The consequence, in Derrida's view, is that we can never, in any instance of speech or writing, have a demonstrably fixed and decidable present meaning.He says that the differential play (jeu) of language may produce the â€Å"effects† of decidable meanings in an utterance or text, but asserts that these are merely effects and lack a ground that would justify certainty in interpretation. In a characteristic move, Derrida coins the portmanteau term differance, in which, he says, he uses the spelling â€Å"-ance† instead of â€Å"-enee† to indicate a fusion of two senses of the French verb â€Å"differer†: to be different, and to defer.This double sense points to the phenomenon that, on the one hand, a text proffers the â€Å"effect† of having a significance that is the product of its difference, but that on the other hand, since this proffered significance can never come to rest in an actual â€Å"presence†Ã¢â‚¬â€or in a language-independent reality Derrida calls a transcendental signified—its determinate specification is deferred from one linguistic interpretation to another in a movement or â€Å"play,†as Derrida puts it, en abime—that is, in an endless regress.To Derrida's view,then, it is difference that makes possible the meaning whose possibility (as adecidable meaning) it necessarily baffles. As Derrida says in another of his coinages, the meaning of any spoken or written utterance, by the action of opposing internal linguistic forces, is ineluctably disseminated—a term which includes, among its deliberately contradictory significations, that of having an effect of meaning (a â€Å"semantic† effect), of dispersing meanings among innumerable alternatives, and of negating any specific meaning.There is thus no ground, in the incessant play of difference that constitutes any language, for attributing a decidable meaning, or even a finite set of determinately multiple meanings (which he calls â€Å"polysemism†), to any utterance that we speak or write. (What Derrida calls â€Å"polysemism† is what William Empson called â€Å"ambiguity†; see ambiguity. As Derrida puts it in Writing and Difference: â€Å"The absence of a transcendental signified extends the domain and the play of signification infinitely† (p. 280) Several of Derrida's skeptical procedures have been especially influentialin deconstructive literary criticism. One is to subvert the innumerable binary oppositions—such as speech/writing, nature/culture, truth/error, male/female— which are essential structural elements in logocentric language.Derrida shows that such oppositions constitute a tacit hierarchy, in which the first term functions as privileged and superior and the second term as derivative and inferior. Derrida's procedure is to invert the hierarchy, by showing that the secondary term can be made out to be derivative from, or a special case of, the primary term; but instead of stopping at this reversal, he goes on to destabilize both hierarchies, leaving them in a condition of undecidability. Among deconstructive literary critics, one such demonstration is to take the standard hierarchical opposition of literature/criticism, to invert it so as to make criticism primary and literature secondary, and then to represent, as an undecidable set of oppositions, the assertions that criticism is a species of literature and that literature is a species of criticism. A second operation influential in literary criticism is Derrida's deconstruction of any attempt to establish a securely determinate bound, or limit, or margin, to a textual work so as to differentiate what is â€Å"inside† from what is â€Å"outsideâ €  the work. A third operation is his analysis of the inherent nonlogicality, or â€Å"rhetoricity†Ã¢â‚¬â€that is, the inescapable reliance on rhetorical figures and figurative language—in all uses of language, including in what philosophers have traditionally claimed to be the strictly literal and logical arguments of philosophy.Derrida, for example, emphasizes the indispensable reliance in all modes of discourse on metaphors that are assumed to be merely convenient substitutes for literal, or â€Å"proper† meanings; then he undertakes to show, on the one hand, that metaphors cannot be reduced to literal meanings but, on the other hand, that supposedly literal terms are themselves metaphors whose metaphoric nature has been forgotten.Derrida's characteristic way of proceeding is not to lay out his deconstructive concepts and operations in a systematic exposition, but to allow them to emerge in a sequence of exemplary close readings of passages from writings that range from Plato through Jean-Jacques Rousseau to the present era—writings that, by standard classification, are mainly philosophical, although occasionally literary. He describes his procedure as a â€Å"double reading. † Initially, that is, he interprets a text as, in the standard fashion, â€Å"lisible† (readable or intelligible), since it engenders â€Å"effects† of having eterminate meanings. But this reading, Derrida says, is only â€Å"provisional,† as a stage toward a second, or deconstructive â€Å"critical reading,† which disseminates the provisional meaning into an indefinite range of significations that, he claims, always involve (in a term taken from logic) an aporia—an insuperable deadlock, or â€Å"double bind,† of incompatible or contradictory meanings which are â€Å"undecidable,† in that we lack any sufficient ground for choosing among them.The result, in Derrida's rendering, is that each text deco nstructs itself, by undermining its own supposed grounds and dispersing itself into incoherent meanings in a way, he claims, that the deconstructive reader neither initiates nor produces; deconstruction is something that simply â€Å"happens† in a critical reading. Derrida asserts, furthermore, that he has no option except toattempt to communicate his deconstructive readings in the prevailing logocentric language, hence that his own interpretive texts deconstruct themselves in the very act of deconstructing the texts to which they are applied.He insists, however, that â€Å"deconstruction has nothing to do with destruction,† and that all the standard uses of language will inevitably go on; what he undertakes, he says, is merely to â€Å"situate† or â€Å"reinscribe† any text in a system of difference which shows the instability of the effects to which the text owes its seeming intelligibility. Derrida did not propose deconstruction as a mode of literary c riticism, but as a way of reading all kinds of texts so as to reveal and subvert the tacit metaphysical presuppositions of Western thought.His views and procedures, however, have been taken up by literary critics, especially in America, who have adapted Derrida's â€Å"critical reading† to the kind of close reading of particular literary texts which had earlier been the familiar procedure of the New Criticism; they do so, however, Paul de Man has said, in a way which reveals that new-critical close readings â€Å"were not nearly close enough. † The end results of the two kinds of close reading are utterly diverse.New Critical explications of texts had undertaken to show that a great literary work, in the tight internal relations of its figurative and paradoxical meanings, constitutes a freestanding, bounded, and organic entity of multiplex yet determinate meanings. On the contrary, a radically deconstructive close reading undertakes to show that a literary text lacks a â€Å"totalized† boundary that makes it an entity, much less an organic unity; also that the text, by a play of internal counter-forces, disseminates into an indefinite range of self-conflicting significations.The claim is made by some deconstructive critics that a literary text is superior to nonliterary texts, but only because, by its self-reference, it shows itself to be more aware of features that all texts inescapably share: its fictionality, its lack of a genuine ground, and especially its patent â€Å"rhetoricity,† or use of figurative procedures—features that make any â€Å"right reading† or â€Å"correct reading† of a text impossible. Paul de Man was the most innovative and influential of the critics whoapplied deconstruction to the reading of literary texts.In de Man's later writings,he represented the basic conflicting forces within a text under the headingsof â€Å"grammar† (the code or rules of language) and â€Å"rhetoricâ₠¬  (the unruly play of figures and tropes), and aligned these with other opposed forces, such as the â€Å"constative† and â€Å"performative† linguistic functions that had been distinguished by John Austin (see speech-act theory). In its grammatical aspect, language persistently aspires to determinate, referential, and logically ordered assertions, which are persistently dispersed by its rhetorical aspect into an open set of non-referential and illogical possibilities.A literary text, then, of inner necessity says one thing and performs another, or as de Man alternatively puts the matter, a text â€Å"simultaneously asserts and denies the authority of its own rhetorical mode† (Allegories of Reading, 1979, p. 17). The inevitable result, for a critical reading, is an aporia of â€Å"vertiginous possibilities. † Barbara Johnson, once a student of de Man's, has applied deconstructive readings not only to literary texts, but to the writings of other critics, includingDerrida himself.Her succinct statement of the aim and methods of a deconstructive reading is often cited: Deconstruction is not synonymous with destruction The de-construction of a text does not proceed by random doubt or arbitrary subversion, but by the careful teasing out of warring forces of signification within the text itself. If anything is destroyed in a deconstructive reading, it is not the text, but the claim to unequivocal domination of one mode of signifyingover another. (The Critical Difference, 1980, p. 5) J.Hillis Miller, once the leading American representative of the Geneva School of consciousness-criticism, is now one of the most prominent of deconstructors, known especially for his application of this type of critical reading to prose fiction. Miller's statement of his critical practice indicates how drastic the result may be of applying to works of literature the concepts and procedures that Derrida had developed for deconstructing the foundations of Wes tern metaphysics: Deconstruction as a mode of interpretation works by a careful and circumspect entering of each textual labyrinth†¦.The deconstructive critic seeks to find, by this process of retracing, the element in the system studied which is alogical, the thread in the text in question which will unravel it all, or the loose stone which will pull down the whole building. The deconstruction, rather, annihilates the ground on which the building stands by showing that the text has already annihilated the ground, knowingly or unknowingly. Deconstruction is not a dismantling of the structure of a text but a demonstration that it has already dismantled itself.Miller's conclusion is that any literary text, as a ceaseless play of â€Å"irreconcilable† and â€Å"contradictory† meanings, is â€Å"indeterminable† and â€Å"undecidable†; hence, that â€Å"all reading is necessarily misreading. † (â€Å"Stevens' Rock and Criticism as Cure, II,† in Miller's Theory Then and Now [1991], p. 126, and â€Å"Walter Pater: A Partial Portrait,† Daedalus, Vol. 105, 1976. ) For other aspects of Derrida's views see poststructuralism and refer to Geoffrey Bennington, Jacques Derrida (1993).Some of the central books by Jacques Derrida available in English, with the dates of translation into English, are Of Grammatology, translated and introduced by Gayatri C. Spivak, 1976; Writing and Difference (1978); dina Dissemination (1981). A useful anthology of selections from Derrida is A Derrida Reader: Between the Blinds, ed. Peggy Kamuf (1991). Acts of Literature, ed. Derek Attridge (1992), is a selection of Derrida's discussions of literary texts.An accessible introduction to Derrida's views is the edition by Gerald Graff of Derrida's noted dispute with John R. Searle about the speech-act theory of John Austin, entitled Limited Inc. (1988); on this dispute see also Jonathan Culler, â€Å"Meaning and Iterability,† in On Deconst ruction (1982). Books exemplifying types of deconstructive literary criticism: Paul de Man, Blindness and Insight (1971), and Allegories of Reading (1979); Barbara Johnson, The Critical Difference: Essays in the ContemporaryRhetoric of Reading (1980), and A World of Difference (1987); J.Hillis Miller, Fiction and Repetition: Seven English Novels (1982), The Linguistic Moment: From Wordsworth to Stevens (1985), and Theory Then and Now (1991); Cynthia Chase, Decomposing Figures: Rhetorical Readings in the Romantic Tradition (1986). Expositions of Derrida's deconstruction and of its applications to literary criticism: Geoffrey Hartman, Saving the Text (1981); Jonathan Culler, On Deconstruction (1982); Richard Rorty, â€Å"Philosophy as a Kind of Writing,† in Consequences of Pragmatism (1982); Michael Ryan, Marxism and Deconstruction (1982); Mark C. Taylor, ed. Deconstruction in Context (1986); Christopher Norris, Paul de Man (1988). Among the many critiques of Derrida and of var ious practitioners of deconstructive literary criticism are Terry Eagleton, The Function of Criticism (1984); M. H. Abrams, â€Å"The Deconstructive Angel,† â€Å"How to Do Things with Texts,† and â€Å"Construing and Deconstructing,† in Doing Things with Texts (1989); John M. Ellis, Against Deconstruction (1989); Wendell V. Harris, ed. , Beyond Poststructuralism (1996). (2) Lacan’s Model of the Human psyche â€Å"THE PSYCHE CAN BE DIVIDED into three major structures that control our lives and our desires.Most of Lacan's many terms for the full complexity of the psyche's workings can be related to these three major concepts, which correlate roughly to the three main moments in the individual's development, as outlined in the Lacan module on psychosexual development: 1) The Real. This concept marks the state of nature from which we have been forever severed by our entrance into language. Only as neo-natal children were we close to this state of nature, a state in which there is nothing but need. A baby needs and seeks to satisfy those needs with no sense for any separation between itself and the external world or the world of others.For this reason, Lacan sometimes represents this state of nature as a time of fullness or completeness that is subsequently lost through the entrance into language. The primordial animal need for copulation (for example, when animals are in heat) similarly corresponds to this state of nature. There is a need followed by a search for satisfaction. As far as humans are concerned, however, â€Å"the real is impossible,† as Lacan was fond of saying. It is impossible in so far as we cannot express it in language because the very entrance into language marks our irrevocable separation from the real.Still, the real continues to exert its influence throughout our adult lives since it is the rock against which all our fantasies and linguistic structures ultimately fail. The real for example continues to er upt whenever we are made to acknowledge the materiality of our existence, an acknowledgement that is usually perceived as traumatic (since it threatens our very â€Å"reality†), although it also drives Lacan's sense of jouissance. 2) The Imaginary Order. This concept corresponds to the mirror stage (see the Lacan module on psychosexual development) and marks the movement of the subject from primal need to what Lacan terms â€Å"demand. As the connection to the mirror stage suggests, the â€Å"imaginary† is primarily narcissistic even though it sets the stage for the fantasies of desire. (For Lacan's understanding of desire, see the next module. ) Whereas needs can be fulfilled, demands are, by definition, unsatisfiable; in other words, we are already making the movement into the sort of lack that, for Lacan, defines the human subject. Once a child begins to recognize that its body is separate from the world and its mother, it begins to feel anxiety, which is caused by a sense of something lost.The demand of the child, then, is to make the other a part of itself, as it seemed to be in the child's now lost state of nature (the neo-natal months). The child's demand is, therefore, impossible to realize and functions, ultimately, as a reminder of loss and lack. (The difference between â€Å"demand† and â€Å"desire,† which is the function of the symbolic order, is simply the acknowledgement of language, law, and community in the latter; the demand of the imaginary does not proceed beyond a dyadic relation between the self and the object one wants to make a part of oneself. The mirror stage corresponds to this demand in so far as the child misrecognizes in its mirror image a stable, coherent, whole self, which, however, does not correspond to the real child (and is, therefore, impossible to realize). The image is a fantasy, one that the child sets up in order to compensate for its sense of lack or loss, what Lacan terms an â€Å"Ideal-I † or â€Å"ideal ego. † That fantasy image of oneself can be filled in by others who we may want to emulate in our adult lives role models, et cetera), anyone that we set up as a mirror for ourselves in what is, ultimately, a narcissistic relationship. What must be remembered is that for Lacan this imaginary realm continues to exert its influence throughout the life of the adult and is not merely superceded in the child's movement into the symbolic (despite my suggestion of a straightforward chronology in the last module).Indeed, the imaginary and the symbolic are, according to Lacan, inextricably intertwined and work in tension with the Real. 3) The Symbolic Order (or the â€Å"big Other†). Whereas the imaginary is all about equations and identifications, the symbolic is about language and narrative. Once a child enters into language and accepts the rules and dictates of society, it is able to deal with others. The acceptance of language's rules is aligned with the Oedipus complex, according to Lacan.The symbolic is made possible because of your acceptance of the Name-of-the-Father, those laws and restrictions that control both your desire and the rules of communication: â€Å"It is in the name of the father that we must recognize the support of the symbolic function which, from the dawn of history, has identified his person with the figure of the law† (Ecrits 67). Through recognition of the Name-of-the-Father, you are able to enter into a community of others. The symbolic, through language, is â€Å"the pact which links†¦ subjects together in one action.The human action par excellence is originally founded on the existence of the world of the symbol, namely on laws and contracts† (Freud's Papers 230). Whereas the Real concerns need and the Imaginary concerns demand, the symbolic is all about desire, according to Lacan. (For more on desire, see the next module. ) Once we enter into language, our desire is forever afterwa rds bound up with the play of language. We should keep in mind, however, that the Real and the Imaginary continue to play a part in the evolution of human desire within the symbolic order.The fact that our fantasies always fail before the Real, for example, ensures that we continue to desire; desire in the symbolic order could, in fact, be said to be our way to avoid coming into full contact with the Real, so that desire is ultimately most interested not in obtaining the object of desire but, rather, in reproducing itself. The narcissism of the Imaginary is also crucial for the establishment of desire, according to Lacan: â€Å"The primary imaginary relation provides the fundamental framework for all possible erotism. It is a condition to which the object of Eros as such must be submitted.The object relation must always submit to the narcissistic framework and be inscribed in it† (Freud's Papers 174). For Lacan, love begins here; however, to make that love â€Å"functionally realisable† (to make it move beyond scopophilic narcissism), the subject must reinscribe that narcissistic imaginary relation into the laws and contracts of the symbolic order: â€Å"A creature needs some reference to the beyond of language, to a pact, to a commitment which constitutes him, strictly speaking, as an other, a reference included in the general or, to be more exact, universal system of interhuman symbols.No love can be functionally realisable in the human community, save by means of a specific pact, which, whatever the form it takes, always tends to become isolated off into a specific function, at one and the same time within language and outside of it† (Freud's Papers 174). The Real, the Imaginary, and the Symbolic thus work together to create the tensions of our psychodynamic selves. (3) â€Å"Jacques Lacan has proven to be an important influence on contemporary critical theory, influencing such disparate approaches as feminism (through, for example, Ju dith Butler and Shoshana Felman), film theory (Laura Mulvey, Kaja Silverman, and the various film scholars associated with â€Å"screen theory†), poststructuralism (Cynthia Chase, Juliet Flower MacCannell, etc. ), and Marxism (Louis Althusser, Ernesto Laclau, Chantal Mouffe, Fredric Jameson, Slavoj Zizek, etc. ).Lacan is also exemplary of what we can understand as the postmodern break with Sigmund Freud. Whereas Freud could still be said to work within an empirical, humanist tradition that still believes in a stable self's ability to access the â€Å"truth,† Lacan is properly post-structuralist, which is to say that Lacan questions any simple notion of either â€Å"self† or â€Å"truth,† exploring instead how knowledge is constructed by way of linguistic and ideological structures that organize not only our conscious but also our unconscious lives.Whereas Freud continued to be tempted by organic models and with a desire to find the neurological and, thus, â€Å"natural† causes for sexual development, Lacan offered a more properly linguistic model for understanding the human subject's entrance into the social order. The emphasis was thus less on the bodily causes of behavior (cathexis, libido, instinct, etc. ) than it was on the ideological structures that, especially through language, make the human subject come to understand his or her relationship to himself and to others.Indeed, according to Lacan, the entrance into language necessarily entails a radical break from any sense of materiality in and of itself. According to Lacan, one must always distinguish between reality (the fantasy world we convince ourselves is the world around us) and the real (a materiality of existence beyond language and thus beyond expressibility). The development of the subject, in other words, is made possible by an endless misrecognition of the real because of our need to construct our sense of â€Å"reality† in and through language.So muc h are we reliant on our linguistic and social version of â€Å"reality† that the eruption of pure materiality (of the real) into our lives is radically disruptive. And yet, the real is the rock against which all of our artificial linguistic and social structures necessarily fail. It is this tension between the real and our social laws, meanings, conventions, desires, etc. that determines our psychosexual lives. Not even our unconscious escapes the effects of language, which is why Lacan argues th t â€Å"the unconscious is structured like a language† (Four Fundamental 203). Lacan's version of psychosexual development is, therefore, organized around the subject's ability to recognize, first, iconic signs and, then, eventually, language. This entrance into language follows a particular developmental model, according to Lacan, one that is quite distinct from Freud's version of the same (even though Lacan continued to argue—some would say â€Å"perversely†Ã¢â ‚¬â€that he was, in fact, a strict Freudian).Here, then, is your story, as told by Lacan, with the ages provided as very rough approximations since Lacan, like Freud, acknowledged that development varied between individuals and that stages could even exist simultaneously within a given individual: 0-6 months of age. In the earliest stage of development, you were dominated by a chaotic mix of perceptions, feelings, and needs. You did not distinguish your own self from that of your parents or even the world around you.Rather, you spent your time taking into yourself everything that you experienced as pleasurable without any acknowledgment of boundaries. This is the stage, then, when you were closest to the pure materiality of existence, or what Lacan terms â€Å"the Real. † Still, even at this early stage, your body began to be fragmented into specific erogenous zones (mouth, anus, penis, vagina), aided y the fact that your mother tended to pay special attention to these body parts. This â€Å"territorialization† of the body could already be seen as a falling off, an imposition of boundaries and, thus, the neo-natal beginning of socialization (a first step away from the Real). Indeed, this fragmentation was accompanied by an identification with those things perceived as fulfilling your lack at this early stage: the mother's breast, her voice, her gaze.Since these privileged external objects could not be perfectly assimilated and could not, therefore, ultimately fulfill your lack, you already began to establish the psychic dynamic (fantasy vs. lack) that would control the rest of your life. 6-18 months of age. This stage, which Lacan terms the â€Å"mirror stage,† was a central moment in your development. The â€Å"mirror stage† entails a â€Å"libidinal dynamism† (Ecrits 2) caused by the young child's identification with his own image (what Lacan terms the â€Å"Ideal-I† or â€Å"ideal ego†).For Lacan, this act m arks the primordial recognition of one's self as â€Å"I,† although at a point â€Å"before it is objectified in the dialectic of identification with the other, and before language restores to it, in the universal, its function as subject† (Ecrits 2). In other words, this recognition of the self's image precedes the entrance into language, after which the subject can understand the place of that image of the self within a larger social order, in which the subject must negotiate his or her relationship with others.Still, the mirror stage is necessary for the next stage, since to recognize yourself as â€Å"I† is like recognizing yourself as other (â€Å"yes, that person over there is me†); this act is thus fundamentally self-alienating. Indeed, for this reason your feelings towards the image were mixed, caught between hatred (â€Å"I hate that version of myself because it is so much better than me†) and love (â€Å"I want to be like that image†).Note This â€Å"Ideal-I† is important precisely because it represents to the subject a simplified, bounded form of the self, as opposed to the turbulent chaotic perceptions, feelings, and needs felt by the infant. This â€Å"primordial Discord† (Ecrits 4) is particularly formative for the subject, that is, the discord between, on the one hand, the idealizing image in the mirror and, on the other hand, the reality of one's body between 6-18 months (â€Å"the signs of uneasiness and motor unco-ordination of the eo-natal months† [Ecrits 4]): â€Å"The mirror stage is a drama whose internal thrust is precipitated from insufficiency to anticipation—and which manufactures for the subject, caught up in the lure of spatial identification, the succession of phantasies that extends from a fragmented body-image to a form of its totality that I shall call orthopaedic—and, lastly, to the assumption of the armour of an alienating identity, which will mark w ith its rigid structure the subject's entire mental development† (Ecrits 4).This misrecognition or meconnaissance (seeing an ideal-I where there is a fragmented, chaotic body) subsequently â€Å"characterizes the ego in all its structures† (Ecrits 6). In particular, this creation of an ideal version of the self gives pre-verbal impetus to the creation of narcissistic phantasies in the fully developed subject. It establishes what Lacan terms the â€Å"imaginary order† and, through the imaginary, continues to assert its influence on the subject even after the subject enters the next stage of development. 8 months to 4 years of age. The acquisition of language during this next stage of development further separated you from a connection to the Real (from the actual materiality of things). Lacan builds on such semiotic critics as Ferdinand de Saussure to show how language is a system that makes sense only within its own internal logic of differences: the word,  "father,† only makes sense in terms of those other terms it is defined with or against (mother, â€Å"me,† law, the social, etc. . As Kaja Silverman puts it, â€Å"the signifier ‘father' has no relation whatever to the physical fact of any individual father. Instead, that signifier finds its support in a network of other signifiers, including ‘phallus,' ‘law,' ‘adequacy,' and ‘mother,' all of which are equally indifferent to the category of the real† (164).Once you entered into the differential system of language, it forever afterwards determined your perception of the world around you, so that the intrusion of the Real's materiality becomes a traumatic event, albeit one that is quite common since our version of â€Å"reality† is built over the chaos of the Real (both the materiality outside you and the chaotic impulses inside you). By acquiring language, you entered into what Lacan terms the â€Å"symbolic order†; you were reduced into an empty signifier (â€Å"I†) within the field of the Other, which is to say, within a field of language and culture (which is always determined by those thers that came before you). That linguistic position, according to Lacan, is particularly marked by gender differences, so that all your actions were subsequently determined by your sexual position (which, for Lacan, does not have much to do with your â€Å"real† sexual urges or even your sexual markers but by a linguistic system in which â€Å"male† and â€Å"female† can only be understood in relation to each other in a system of language).The Oedipus complex is just as important for Lacan as it is for Freud, if not more so. The difference is that Lacan maps that complex onto the acquisition of language, which he sees as analogous. The process of moving through the Oedipus complex (of being made to recognize that we cannot sleep with or even fully â€Å"have† our mother) is our way of recognizing the need to obey social strictures and to follow a closed differential system of language in which we understand â€Å"self† in relation to â€Å"others. In this linguistic rather than biological system, the â€Å"phallus† (which must always be understood not to mean â€Å"penis†) comes to stand in the place of everything the subject loses through his entrance into language (a sense of perfect and ultimate meaning or plenitude, which is, of course, impossible) and all the power associated with what Lacan terms the â€Å"symbolic father† and the â€Å"Name-of-the-Father† (laws, control, knowledge).Like the phallus' relation to the penis, the â€Å"Name-of-the-Father† is much more than any actual father; in fact, it is ultimately more analogous to those social structures that control our lives and that interdict many of our actions (law, religion, medicine, education). Note After one passes through the Oedipus complex, the position of the phallus (a position within that differential system) can be assumed by most anyone (teachers, leaders, even the mother) and, so, to repeat, is not synonymous with either the biological father or the biological penis.Nonetheless, the anatomical differences between boys and girls do lead to a different trajectory for men and women in Lacan's system. Men achieve access to the privileges of the phallus, according to Lacan, by denying their last link to the Real of their own sexuality (their actual penis); for this reason, the castration complex continues to function as a central aspect of the boy's psychosexual development for Lacan. In accepting the dictates of the Name-of-the-Father, who is associated with the symbolic phallus, the male subject denies his exual needs and, forever after, understands his relation to others in terms of his position within a larger system of rules, gender differences, and desire. (On Lacan's understanding of desire, see the third module. ) Since women do not experience the castration complex in the same way (they do not have an actual penis that must be denied in their access to the symbolic order), Lacan argues that women are not socialized in the same way, that they remain more closely tied to what Lacan terms â€Å"jouissance,† the lost plenitude of one's material bodily drives given up by the male subject in order to access the symbolic power of the phallus.Women are thus at once more lacking (never accessing the phallus as fully) and more full (having not experienced the loss of the penis as fully). Note Regardless, what defines the position of both the man and the women in this schema is above all lack, even if that lack is articulated differently for men and women. †(4) In this essay the Writter trys to find binary opposition in the play and explain who they work in an opposite position. How Krapp’s last tape is elaborating Deconstruction would be explain at the same time.Lacanian stages i n the play is also found and is explained. Notes 1. Abrams, M. H. A Glossary Of Litterary Terms, Thomson Learning:United tastes of America, 1999, 7th Edition, p. 55-61. 2. Friedman, Marissa L. â€Å"KRAPP'S LAST TAPE: Samuel Beckett Biography. † KRAPP'S LAST TAPE: Samuel Beckett Biography. N. p. , n. d. Web. 8 June 2012.. 3. Felluga, Dino. â€Å"Modules on Lacan: On the Structure of the Psyche. † Introductory Guide to Critical Theory. Purdue U. 8 June 2012. . 4. Felluga, Dino. â€Å"Modules on Lacan: On Psychosexual Development. Introductory Guide to Critical Theory. Purdue U. 8 June 2012. < http://www. cla. purdue. edu/english/theory/psychoa nalysis/lacandevelop. html>. 5. Beckett, Samuel. â€Å"Krapp’s Last tape†, 7 November 2011, Marl Sullivan,https://www. msu. edu/~sullivan/BeckettKrapp. html 6. Beckett, Samuel. â€Å"Krapp’s Last tape†, 7 November 2011, Marl Sullivan,https://www. msu. edu/~sullivan/BeckettKrapp. html 7. Beckett, Samuel . â€Å"Krapp’s Last tape†, 7 November 2011, Marl Sullivan,https://www. msu. edu/~sullivan/BeckettKrapp. html 8.Beckett, Samuel. â€Å"Krapp’s Last tape†, 7 November 2011, Marl Sullivan,https://www. msu. edu/~sullivan/BeckettKrapp. html 9. Beckett, Samuel. â€Å"Krapp’s Last tape†, 7 November 2011, Marl Sullivan,https://www. msu. edu/~sullivan/BeckettKrapp. html 10. Birkett, Jennifer & Kate Ince. Samuel Beckett :Criticism and interpretation, Longman: Londen, 1999, p. 122. 11. Beckett, Samuel. â€Å"Krapp’s Last tape†, 7 November 2011, Marl Sullivan, 12. Beckett, Samuel. â€Å"Krapp’s Last tape†, 7 November 2011, Marl Sullivan, 13. Beckett, Samuel. Krapp’s Last tape†, 7 November 2011, Marl Sullivan,https://www. msu. edu/~sullivan/BeckettKrapp. html 14. Wikipedia’s Editor. â€Å"The Myth of Sisyphus†. 22 May 2012. 12 June 2012, Work Cited Bibliography 1. Abrams, M. H. A Glossary Of Littera ry Terms, United tastes of America: Thomson Learning, 1999, 7th Edition, p. 55-61. 2. Conner, Steven. â€Å"Voice and Mechanical Reproduction: Krapp’s Last Tape, Ohio Impromptu, Rockaby, That Time†. Samuel Beckett :Criticism and interpretation. Ed. Birkett, Jennifer & Kate Ince, Longman: Londen. 1999. 119- 133 3.Howard, Anne†. †Part IV: Contemporary Culture Stain upon the Silence Samuel Beckett's Deconstructive Inventions†. â€Å"Drama as Rhetoric/Rhetoric as Drama: An Exploration of Dramatic and Rhetorical Criticism†Ã¢â‚¬ . Ed. Hart, Steven. , and Stanley Vincent Longman. University of Alabama Press, 1997. THEATRE SYMPOSIUM A PUBLICATION OF THE SOUTHEASTERN THEATRE CONFERENCE Drama as Rhetoric/Rhetoric as Drama An Exploration of Dramatic and Rhetorical Criticism 4. Weller, Shane. Beckett, Literature, and the Ethics of Alterity. Houndmills,: Palgrave Macmillan, 2006. 70-180 Website 1. Beckett, Samuel. â€Å"Krapp’s Last tape†, 7 November 2011, Marl Sullivan, 2. Friedman, Marissa L. â€Å"KRAPP'S LAST TAPE: Samuel Beckett Biography. † KRAPP'S LAST TAPE: Samuel Beckett Biography. N. p. , n. d. Web. 8 June 2012. 3. Felluga, Dino. â€Å"Modules on Lacan: On the Structure of the Psyche. † Introductory Guide to Critical Theory. Purdue U. 8 June 2012. . 4. Felluga, Dino. â€Å"Modules on Lacan: On Psychosexual Development. † Introductory Guide to Critical Theory. Purdue U. 8 June 2012. ; http://www. cla. purdue. edu/english/theory/psychoa

Healthcare Essay Example | Topics and Well Written Essays - 500 words

Healthcare - Essay Example Clinical privileging, however, is not required by the NCQA whereas the Joint Commission mandates the need for the resources that would be able to support clinical privileges. All in all, there are both subtle and glaring differences and they could be primarily found in the accreditation standards. Also, there is the fact that NCQA puts emphasis on consumers as well as employers through the information they release that focus on their classifications of healthcare organizations according to quality. 2) Follow this link: http://www.jcrinc.com/The-Joint-Commission-Organization/ Note the size and corporate structure of the joint commission. Why are the â€Å"firewalls† necessary?   The so-called â€Å"firewalls† or policies drafted and being implemented that serve as barriers between the numerous subsidiaries the Joint Commission are necessary because they address criticisms about the fairness, ethics and conflicts of interest when a subsidiary could undermine the accredi tation standards of the organization. For instance, Joint Commission Resources – a Joint Commission subsidiary – offers consultation services to hospitals with regards to achieving Joint Commission accreditation. Conflict of interest would certainly arise.

Strategic Management and Leadership Essay Example | Topics and Well Written Essays - 3500 words - 12

Strategic Management and Leadership - Essay Example To acquire more customers and retain them the company has broaden its marketing strategies. The company has put huge effort to enhance the value of the company. John Lewis partnership firm has also implemented many ways to measure the success of the company. There are many factors which help the company to achieve its goal and objectives. John Lewis did partnership with Waitrose which facilitated the company to generate more revenue. John Lewis Partnership has expanded its business to Philippines. This helped the company to acquire more international customers and make its strong position in international market. The organization maintains good relationship with its customers. By this process the company is able to enhance its customer base. The innovative culture of this firm helps it’s to motivate and satisfy its employees. Advanced technologies are used by this organization to perform its business functions. The leadership style of this company motivates the employees to de liver their work efficiently. John Lewis Partnership has developed many new strategies to improve and update their business process. The employee ownership is considered as the key to success of John Lewis partnership. John Lewis partnership have the ability to adapt according to the change in the technology and due to its fast adaptability it is being considered as the most renowned The concerned company uses various key performance indicator for monitoring and measuring the performance of the company . The sales growth is considered as the key factor for determining the performance of the market. The return on capital employed of the company has increased more than 8%. Gross sales of the company has enhanced in 2014 as compared to the previous year. Gross sales measure the density of sales of the company. It is considered as the key indicator for determining the profitability of the company. John Lewis partnership has experienced a growth in its operating margin in the

Juvenile Runaways Essay Example | Topics and Well Written Essays - 1750 words

Juvenile Runaways - Essay Example Sometimes police deal with juvenile runaways in cases pertaining to child abduction, child abandonment, child abuse or neglect, underage drinking, child sexual exploitation, prostitution, shoplifting, drug dealing, murder and many such illegal activities. 'According to data compiled by the Substance Abuse and Mental Health Services Administration, 4.5 million children "regularly" use tobacco products, and 20 percent use alcohol.'(Daniel Macallair) The example of a thirteen year old girl, Helen who has already killed a man is frightening. She ran away from her aunt's house to stay with a gang. 'I was with my homies and we saw one of the MS scum who had killed my homegirl,' Helen recalls. 'I stuck this knife into his back and he fell. We kicked him and crushed his head with a brick. Then we pushed his body into a ditch. I was covered in blood. Revenge is sweet,' she said. Her friends smiled. (Sandra Jordan, 2002) Another example is of two juvenile runaways who were trying to illegally immigrate to the US along with a kidnapper. 'Yuma Sector Border Patrol agents rescued two juvenile runaways and arrested an alleged kidnapper Monday after they entered the United States without having been inspected at a port of entry.'(Yuma news) These sorts of incidences are not uncommon these days. The term 'runaway' is specially identified with juveniles when they are absent from home or substitute care, for example placements, such as foster care or group homes without permission. Runaways were once believed to be juveniles seeking adventure or rebelling against mainstream values and the authority of their parents. But more recently, runaways have been regarded as victims of dysfunctional families, schools, and social service institutions. Runaways are usually running away from a problem they do not know how to solve, rather than "running to" an environment they imagine being more relaxed and exciting. "There were approximately 1.7 million juvenile runaway episodes in 1999. In 1999, 150,700 juveniles were arrested for running away. Only about one-third of these juveniles were actually "missing," meaning that their parents or caretakers did not know where they were and were concerned about their absence. Only about one-fifth of all runaway episodes were reported to police. Most runaways are older teenagers, ages 15 to 17, with only about one-quarter ages 14 and younger. Juveniles of different races run away at about the same rates and boys and girls run away in equal proportions. Although juveniles from all socioeconomic statuses run away, the majority are from working-class and lower-income homes, possibly because of the additional family stress created by a lack of income and resources. Blended families also experience additional stress, which may explain why juveniles living in these settings are also more likely to run away. Runaway rates are similar for juveniles in urban, suburban, and rural settings." (Kelly Dedel, p1) The law enforcement officers encounter runaways, whether reported missing or not, through a number of activities, for example while patrolling areas where runaways congregate or while investigating missing persons reports, or during criminal investigations in which juveniles were either perpetrators or victims. Despite their interest in protecting children's safety, police often assign a low priority to

U06d2 Legal Reporting Essay Example | Topics and Well Written Essays - 500 words

U06d2 Legal Reporting - Essay Example There are several issues that are covered by the law and these include abuses like sexual abuse, child abuse or any form of misconduct with the elderly (Pozgar G. D., 2006). Also, any form of misconduct or irresponsibility shown in regards to communicable diseases can also be reported and filed against. To ensure the best for all within the society and also at the healthcare centers, the doctors and the healthcare centers are required to participate in reporting any form of suspected child abuse or elderly abuse (Syrett, 2008). The government is very strict in these matters and is working towards the well being of all within the society. The health care workers are also liable to report any rapes, harassment, and all birth and deaths are also expected to be kept up – to – date to ensure an accurate census. The government has allowed for the health care personnel to participate and help the society by reporting any kind of suspicious behavior, however if this right and responsibility is dishonored and misused to falsely report, then the individual can also be faced with serious consequences like civil and even criminal obligations (Pozgar, Santucci, & Pinnella, 2009). There have also been a number of processes and reporting systems that have been implemented to ensure that all healthcare organizations report the incidents and any form of any communicable disease is curbed at the starting point itself. The states also have laws to curb the possibility of any new disease to spread and to create an epidemic (Pozgar G. D., 2006). To be able to curb this, the government requires the state to report any and all irregular or unexpected similar symptoms in numerous patients. To also ensure higher safety and security of the patients and the processes being accurate in the healthcare industry th ere is a requirement to also report any errors from the health care end (Nathanson, 1995). Along with the safety of

Business Security and Terrorism Essay Example | Topics and Well Written Essays - 1500 words

Business Security and Terrorism - Essay Example Google was more economical, using just around half a million dollars. Big corporations are clearly noticing that the wellbeing and safety of their summit leaders is a vital component of doing business (Lerer, 2007). Particular business executives are in added danger compared to others. Whereas the Google chief executive, Eric Schmidt is worth very much, other directors are subjected to further scrutiny. For example, Schering-Plough top executive Fred Hassan has been presented with several threats from the activists of animal rights for Schering-Plough's participation in animal testing. Other top executives move their dealings to distant sites where security can be turned to a necessity. When business heads travel to countries such as Guatemala they frequently employ security to guarantee secure movements. All of the funds used up on protection of executive can compensate for itself if it averts just a single major misfortune. Terrorist attacks on business executives does not merely result in human suffering, it as well drives down the prices of stock and undermine the leadership of the company. A solitary abduction or robbery could cause damages of up to several million dollars. This figure can be overblown by medical and even legal costs. Paying out a mere portion of this to thwart such like instances is turning into a major priority for the major business industry stakeholders (Alexander, 2004). Countless executives are resorting to private security firms to offer the security they require. Technologically savvy protection means are utilized by the specialized private firms in protecting the executives and it is not unusual for the business leaders to move around the globe with executive bodyguards who present urgent security and support in precarious periods. How should businesses shield themselves and Executives against terrorism Being a top business executive could not be risky money-wise, but it is surely hazardous. That is a logical conclusion if it is based on the tens of millions of dollars that a number of firms will spend shielding their top echelon managers. The Executive recompensing information archived by the Securities and Exchange Commission of the United States, over the last year or so reveals precisely the amount of funds companies use up to shelter their summit executives. From the archived information, firms take protection against terrorism so critically, furnishing their "C-level" workers with automobiles, airplanes and residence alarm systems. Others withhold on the security costs, reimbursing nominal sums for minimum security arrangements. Leading the group of firms investing in executive protection is Oracle that used up 1.8 million dollars shielding their CEO, Larry Ellison in 2007, (a 40 percent rise from the previous year. Tellingly, the 1.8 million dollars did not cover up each and every one of Larry Ellison's protection expenses. The billionaire executive, in addition, used up his personal resources in the installation of high-tech security system in his personal residence in

Image and Mask Ideas in Yeatss William Butler Work Essay

Image and Mask Ideas in Yeatss William Butler Work - Essay Example She agreed that in return for the ability to control her own life, the Devil could have her soul" (Golden Dawn date unknown). Yeats "Was to remain infatuated with her for most, if not all of his life and who was also to a certain extent influenced by her nationalistic outlook" (NLI, 2006, page 1), a complex relationship that informed some of his greatest poetry, although it remained unrequited. She repeatedly refused Yeats' proposals but even after she married, Yeats waited until 1917 before he married Georgie Hyde-Lees, a partnership made strangely happy by Georgie's automatic writings: "When the 'almost illegible writing' had first appeared, Yeats found it 'so exciting' that he 'offered' he said 'to spend what remained of life explaining' his vision preoccupied him until the day that he died" (Wilson, 1999, page 225). Only a few years after their marriage, Yeats became a Senator within the Irish Free State (1922), and was awarded the Nobel Prize for Literature (1923), although he h ad previously refused a British Knighthood; he was still writing poetry until his death in 1939. Yeats was a polymath with a wide variety of interests; a recent editor of his work describes him as a: "Playwright, literary journalist, critic, editor, public speaker, student and recorder of oral tradition, genuine and independent investigator of the Occult, mythologist and mythmaker" (Webb in Yeats, 2000, page XIV). As a man obsessed with the concepts of masks and performance, it should not be surprising that he adopted so many guises: as well as literary leanings; Yeats also used a number of personas in his poetry, masks or identities behind which he could say what he chose, and not be ridiculed for it. His creative role was not merely to be a spokesperson for Irish nationalism, or an occult movement, or resurgence in interest in Celtic mythology, but to be the creator that takes on the masks of ancient myths in order to give voice to a society: Celtic revivalists like W.B.Yeats and Douglas Hydedeliberately set about searching out Ireland's ancient past to create a sense of identity and self-respect for the Irish peoplethey were determined to establish national pride by seeking out the origins of Irish Civilization (McCaffrey and Eaton, 2002) This essay will attempt to study the role of Masks and Imagery in the works of W.B.Yeats. Looking first at the way in which Yeats' ideas of Image developed from his experiences in the Golden Dawn and other esoteric groups, and considering how this is reflected in his work, the essay will then look at how his use of the Mask reflects some of Yeats' ideas of the self, and whether "The doctrine of the Mask is so complex and so central in Yeats that we can hardly attend to it too closely" (Splittgerber, 2005). The essay will then return to consider the connections between the mask and the image in Yeats' work, and whether these are as closely connected as proposed. The conclusion will then draw these ideas together to provide a solution to Yeats' use of such symbols in both his prose and poetical works. Yeats and Imagery Yeats spent a number of years as a member of The Golden Dawn; significantly, this magical order emphasized use of the Tarot

Can Crusher Essay Example | Topics and Well Written Essays - 1250 words

Can Crusher - Essay Example This essay discusses about the uses, design and feature of different can crushers available. â€Å"Use of can crushers help food and beverage or other organizations to crush the cans for several peruses, such as easy to recycle, reducing business operation cost, saving space and maintain environmental sustainability†. The main use of a can crusher is to recycle used cans in a proper way so that there can be less pollution and expenses of manufacture of cans can be lowered. A can crusher is a simple device that is used for crushing of cans (Wisegeek 1). It is used widely because it saves time and helps in lowering costs that are required for production of fresh cans available in market. Industries prefer large hydraulic can crushers because it can easily crush many cans in a short period of time which in turn can be melted so that there could be large production of fresh cans with lesser purchase of raw materials. The time saving feature is the most important fact and because of this feature its use in the industries is up to an optimum level. Moreover for industrial purposes the can crushers that are appreciated should consist less space. Now a days there are many crushers available in the market that are technologically advanced and they work efficiently with minimum space possible. Most of the can crushers used in the modern world are self-loading (Stewart 699). These crushers consists of a basket which are placed at the top of the crusher, it also consists of a lever that is pulled so that the device can start crushing the cans. There is also a stopper placed at the bottom of the basket which allows cans to drop automatically up to a certain level that the device can intake for working. For lowering down the friction that is caused by the device lubricant is used so that the shape of the cans can be changed properly. The first crusher was invented and built by Jesse Wright

Confucianism and Taoism Essay Example | Topics and Well Written Essays - 1250 words

Confucianism and Taoism - Essay Example The â€Å"ideal type† Confucian is a â€Å"jun-zi† or â€Å"superior man† (Dagnabitt, n.d.). One can become a jun-zi by following Li or proper moral conduct. Li means to live with reverence or propriety. One must live with social norms and maintain proper public conduct. If one lives the Li way, one is able to establish harmony within the individual, the home, the family and the country. The superior man according to Confucianism must have five virtues – sincerity, benevolence, filial piety and propriety (Kengarman, n.d.). One has to be trustworthy, honest in speech and keep commitments. The conduct should be founded in virtues and one should be virtuous in public as well as in private life. Benevolence is another characteristic of the virtuous man and one should not do to others what he would not like others to do to him. Filial piety is the greatest virtue, and should be shown towards both the living and the dead. It is the love and respect for oneâ€⠄¢s parents and ancestors. Filial piety extends beyond the physical care of the parents. It means not to be rebellious, show love, respect and support. It means to uphold fraternity among brothers, to conceal their mistakes, advise parents when necessary, display sorrow at their sickness and death and most importantly carry out sacrifices after their death. The fourth virtue or propriety encompasses the whole spectrum of human conduct. The superior man does the right thing at the right time. If one deviates from propriety it is an act of immorality. Confucianism further believes that a superior man is needed to rule and keep the social and political order. A jun-zi is also needed in the government to help rule the state. This is essential because a good government brings about a good society. They further believe that a family is the base of society and state and hence ethics and order has to be maintained. All these require a superior man or a jun-zi to ensure that social order is maintained. In

Argumentative essay Essay Example for Free

Argumentative essay Essay The notion of marriage as an institution which necessarily preserves the vital social values of stability, continuity and propriety, only at the cost of brutally suppressing equally powerful individual needs, naturally comes under scrutiny. During the XX century, there have been heated discussions concerning romantic love and its impact on long-lasting relations. Some people suppose that pre-arranged marriage ensures long-lasting relations based on trust and financial gain, but it is also profoundly dangerous precisely because it can release and feed as many urges as it satisfies. They state that romantic love is not a good basis for marriage. Thesis Romantic love is a good basis for marriage because it ensures warm and friendly relations between spouses; it has a positive impact on human relations and their development, and ensures loving and friendly relations with children as â€Å"product† of love. Help with Argumentative Essay. â€Å"Romantic love is not a good basis for marriage† Help with Argumentative essay. â€Å"Romantic love is not a good basis for marriage† Warm and friendly relations between spouses are the core of successful marriage and trust. When people meet an â€Å"ideal person† their mind has perceived that the situation calls for some emotional reaction. From the psychological point of view love is caused by the feeling of personal freedom and self-realization. Sexual attractiveness is closely connected with an ideal image created by a person, while the desire to have children reflects sexual affection. It is possible to say that fools fall in love because they need sexual satisfaction with an ideal person to give birth to their offspring. Marriage â€Å"is about staying in love and staying together for a lifetime despite the fact that both partners are individuals who change over time† (Marriage is Forever, 2006). The common ground between the sexes, therefore, is getting smaller, and the institution of marriage is beginning to fall to pieces if people do not understand and value each other. A woman when she marries ‘is cut off from men’s society in all but the most formal and intermittent ways. For this reason, love and friendly relations are crucial for successful marriage and happiness. Romantic love has a positive impact on human relations and their further development when love disappears. It is not a secret that many couples. Some researchers underline that love therapy is a useful tool to create or restore positive relations and family happiness. Jennifer Chalmers comments that â€Å"The topic of creating and sustaining the feeling of love was  never discussed in any of the marriage-related workshops that I attended, but the issues [discussed] were not intended to help couples create the feeling of love† (Chalmers, 2006). The author gives special detailed attention to the difficulty which can follow elderly couples, but she underlines that love can be recreated in order to save marriage. In this case, love comes from overcoming the barrier by sharing feelings and comforts. Also, when love disappears, people still bond to each other leaving no space for anger and despair (Wilding, 2003). Divorce is the institution, the ‘custom’, which enables private life to adjust to the pressures of the market, and divorce is the ideal solution for pre-arranged couples without love (Knapp, Stearns, 1993). On the hand, there is little research which could help to indicate that love actually produce real, live marriages among the poor. Romantic love is the main power which forces people to have a family and give birth. To give birth and to become a parent is a natural wish of nearly every person. For this reason, a male or female chooses a healthy and strong, beautiful and successful person for reproduc ­tion. It is an instruct feeling to choose a partner, but it causes falling in love. Every person wants to have good children, and for this reason he/she chooses a â€Å"special† person. Bonding comes with the shared activity afterward, in which people learn about each other through co-operation. Trust emerges not just with sex, but also with shared activity through which people bond by learning to trust each other. Romantic love is a good basis for marriage because it supports an instinct or desire to give birth. It is based on the evolutionary success of pair bonding as a reproduc ­tive strategy. This cause is closely connected with sexual attractiveness, but it has different stimuli (Sternberg, Barnes, 1989). Love as care does not refer to an emotion or a state of mind so much as to a human faculty of identification with others, sympathy with all beings. Also, love is a basis for intimate relations and sexuality. Following O’Sullivan love â€Å"enhances our well-being, improves the quality of our lives, and helps us to prevail over difficult times. Those living without intimate relationships are at risk† (O’Sullivan, 2004, p. 71). In addition, for most couples, sympathetic and compassionate relations help to overcome life grievances and troubles they face. The most appealing feature of romantic love is firm personal standards applied to everything around people. Love is  eternal value which can lead to sufferings, but it does not influence the essence of human existence.