Liberation And Freedom Are Exquisite Possessions. The...

Liberation and freedom are exquisite possessions. The possible accomplishment or loss of it can both cause the suitable amount of anxiety as revealed by the lead characters in Kate Chopin’s â€Å"The Story of an Hour† and James Joyce’s â€Å"Eveline†. Mrs. Mallard and Eveline are standing at the threshold of a raw life story. The difference between the two is that while Mrs. Mallard is eagerly looking forward to her new found freedom, Eveline is deeply panic-struck from the thought of freedom. When the characters are at a point in their life that offers an escape into the enchanting world of the unknown, both react differently. Kate Chopin’s â€Å"The Story of an Hour† and James Joyce’s â€Å"Eveline† have a similar theme of freedom but how the protagonist†¦show more content†¦Ã¢â‚¬Å"Story of an Hour† was written in 1894, which is a time period where women did not really have much power or say in anything that we nt on. Women were really the ones who stayed home and took care of the family and tended to the house, while the husbands went out and worked. Women stayed out of the limelight and their opinions were never considered or heard. Even though women had desires and feelings, those feelings were never heard of. Women did not dare speak out about their feelings or their rights. Women lived a life of silence the because they had no voice and they dared not once speak out. The major theme in â€Å"The Story of an Hour† is freedom. In the beginning of the story, Mrs. Mallard learns about her husband’s sudden death. She first reacts like any grieving wife would. She is upset so she excuses herself and rushes off to her bedroom to be away from everyone. While in her room the reader sees a completely different side of Mrs. Mallard. She in some sense is happy; yes, she is upset that her husband is dead, however; she now feels this new found freedom that she did not feel before. â€Å"When she abandoned herself a little whispered word escaped her slightly parted lips. She said it over and over under her breath: â€Å"free, free, free!† The vacant stare and the look of terror that had followed it went from her eyes. They stayed keen and bright. Her pulses beat fast, and the coursing blood warmed and relaxed every inch ofShow MoreRelatedsecond sex Essay13771 Words   |  56 Pages(Introduction and Conclusion) INTRODUCTION BOOK ONE: Part I Part II Part III FACTS AND MYTHS DESTINY HISTORY MYTHS BOOK TWO: Part IV Part V Part VI Part VI WOMANS LIFE TODAY THE FORMATIVE YEARS SITUATION JUSTIFICATIONS TOWARD LIBERATION CONCLUSION INTRODUCTION FOR A LONG TIME I have hesitated to write a book on woman. The subject is irritating especially to women; and it is not new. Enough ink has been spilled in the quarreling over feminism, now practically over, andRead MoreDeveloping Management Skills404131 Words   |  1617 Pagesand continues to remain, relatively constant. With minor variations and stylistic differences, what has not changed in several thousand years are the basic skills that lie at the heart of effective, satisfying, growth-producing human relationships. Freedom, dignity, trust, love, and honesty in relationships have always been among the goals of human beings, and the same principles that brought about those outcomes in the eleventh century still bring them about in the twenty-first century. Despite ourRead MoreEssay on Fall of Asclepius95354 Words   |  382 Pagesparking lot. It ran past the zombies without the zombies reacting. Zombies only attack humans? he said with surprise. Thats another reason why animals are uninfected. But if these zombies are so diseased that all animals avoid them; then is it possible that micro-organisms may not consume them either? If that is a fact then that means it could take a very long time for their bodies to completely decompose. Then that means... That means that it could take years for them to die out. Again he

Essay on Artificial Intelligence and its Uses - 819 Words

Artificial Intelligence and its Uses Artificial intelligence is defined as the ability of a machine to think for itself. Scientists and theorists continue to debate if computers will actually be able to think for themselves at one point. The generally accepted theory is that computers do and will think more in the future. AI has grown rapidly in the last ten years because of the advances in computer architecture. As AI advances, human beings are using it to help with some problems that use AI. AI is achieved using a number of different methods. The more popular methods are neural networks, fuzzy logic, and expert systems. There are very few applications that are pre-written using AI. Each company has to write its†¦show more content†¦In Los Angeles, a fuzzy logic system is used to check input from several cameras located at different intersections. This system provides a smart light that can decide whether a traffic light should be changed more often or remain green longer. In order for these smart lights to work, the system assigns a value to an input and checks all the inputs at once. Those inputs that have the highest value get the highest amount of attention. Another example is how a fuzzy logic system might evaluate water temperature. If the water is cold, it assigns a value of zero. If it is hot the system will assign the value of one. But if the next sample is lukewarm, it has the capability to decide upon a value of 0.6. The different degrees of warmness or coldness are shown through the values assigned to it. Hitachi and Matsushita are starting to manufacture washing machines that automatically adjust for load size and how dirty the clothes are. These machines wash until clothes are clean, not just for ten minutes. Matsushita also manufactures vacuum cleaners that adjust the suction power according to the volume of dust and the dirtiness of the floor. Fuzzy logics structure allows it to easily rate any input and decide upon the importance. Expert systems have proven effective in a number of problem areas that usually require human intelligence. Expert systems are primarily used as specialized problem solvers.Show MoreRelatedUse Of Artificial Intelligence At The New Yorker1044 Words   |  5 Pages1. A. Cars can use Artificial Intelligence to â€Å"park themselves† and â€Å"automatically brake†. B. She believes AI can reduce CO2 emissions by telling if people are within a house and automatically changing the thermostat based upon that. It can also be used to check temperatures online and adjust the household temperature based on that which we release less emissions then keeping the AC or heater running all day. 2. In the article taken from Why Can’t My Computer Understand Me? Gary Marcus suggestsRead MoreUse Of Artificial Intelligence For Marketing And Branding Of Its Products Essay946 Words   |  4 Pagesin appearance, functionality etc. b) Google- Google differs from its competition in its features, tools, design and search results it provides which is far better than others. It has variety of unique products like os, and Android. The use of artificial intelligence is fuelling its success. c) Amazon- Amazon has many competitors but gives customers numerous options to shop on their website. It offers a variety of books which other sellers don’t. Download of movies or television serials, Amazon KindleRead MoreDisadvantages Of Artificial Intelligence909 Words   |  4 Pagesconstantly changing lives easier. However, as we advance in society, controversies start up on the right and wrongs of how our mechanics or robots develop, specifically Artificial Intelligence robots. Artificial intelligence is the ability to understand how to control motion and responses based upon experience. Artificial intelligence in robots are based on human traits such as reasoning, knowledge, planning, learning, communication, perception, and movement and manipulation of objects.As of now, ourRead MoreArtificial Intelligence In Technology1612 Words   |  7 Pages â€Å"The increasing use of artificial intelligence in technology will transform our societies for the worse.† Module: FC-503 Tutor Name: Assessment type: Essay Student Number: T0061516 Word Count: The theme of the 2017 Summer Davos meeting was about the fourth revolution of science and technology and artificial intelligence was undoubtedly one of the main topics discussed by people. From driving interactive voice with nobody to Alphago defeat the invincible chess champion Ke Jie (GibneyRead MoreArtificial Intelligence Is The Most Important And Interesting One?1432 Words   |  6 Pagesupon is Artificial Intelligence. 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John McCarthy defines artificial intelligence as the science of engineeringRead MoreImportance Of Artificial Intelligence1409 Words   |  6 Pagesmost famous science fiction writers, artificial intelligence ( AI) is taking root in our everyday lives† ( Science Fiction to Reality 1). Artificial Intelligence is a machinery which includes network and a probabilistic model. Artificial intelligence is the computer that can now spontaneously translate spoken and written conversation. It can also recognize and accurately cations photos, identify faces and can be your personal assistant. Artificial intelligence has specific technologies, like theRead MorePersuasive Speech Outline1169 Words   |  5 PagesTitle:  What’s In Your Glass? Topic: The Opposition of Artificial Intelligence Method of organization:  Refutative Specific Purpose:   My specific purpose of this speech is to encourage those who oppose artificial intelligence to see the good that can be done with this technology. Thesis:   In this presentation I hope to explain the opposition that artificial intelligence faces, show examples of successful uses of AI, and challenge those opposed to this technology to consider a change ofRead MoreHow The Society Values Computer Technology1716 Words   |  7 PagesNS160014. Computer and the Society How the Society values Computer Technology Question: Google SDK/Artificial-Intelligence: Is it Good or bad? Table of Content 1.0 Introduction†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦1 1.1 My theory†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦2 1.2 Respondents opinions†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦5 2.0 Summary and Conclusion†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦..10 Figures Fig 1.2.0 Do you interact with artificial intelligent systems? ........................................5 Fig 1.2.1 is it possible for human thinking

Is Christmas Pagan Free Essays

As every year draws to an end, so the atmosphere of Christmas starts to fill the air. The 25th of December is a day that has caught the heart of most Christians and filled it with gratitude- for it is said – that it is the day that Jesus Christ was born. It is marked on calendars as a public holiday, but it is written on hearts as a celebration of the birth of our savior. We will write a custom essay sample on Is Christmas Pagan? or any similar topic only for you Order Now It is the time when families and friends gather together, bearing gifts for one another and where feelings of love are evident and friendships are strong. But, what if Christmas is not what it appears to be? What if we just imagine it to be this great celebration of Jesus birth, but in reality Jesus Christ was not in Christmas at all? There is a snare inside this honeycomb we call Christmas. It lays dormant, unseen, it appears harmless, and when one partakes in it, it tastes sweet in the mouth but is really bitter in the spirit. The following essay will emphasis the pros and cons of what hides behind Christmas, and will explain the roots of the traditions, rituals and celebrations that people practice over Christmas. If Christmas is not the birth of Christ, then where did it come from and what does it mean? Allow me to show how and where it all started. The celebration of Christ’s birth was not even a consideration until the third century. It was only about AD 350 when a Roman Catholic, Pope Julius I, decided to introduce the celebration of Christmas as the birth of Christ, and then the thought of honoring Christ’s birth materialized into a documented festival. Why would a Pope, the head of the Catholic Church, choose December the 25th to celebrate the birth of our Lord Jesus Christ? Scripture reveals that Christ was not even born in December, as shown In Luke 2:8 when the three shepherds saw the star signaling the place of Christ’s birth they were â€Å"abiding in the field keeping watch of their sheep by night†. If it had been December, they probably would not have been sleeping in the field because of the severity of the winters in Palestine at that particular time of year. Pope Julius I also knew that the transition of Paganism to Christendom was hard. He decided to find a compromise – a gray area. He knew that if only he could chisel away at the righteousness of the Christian faith, then he could bridge the gulf between Paganism and Christianity. So herein he found an answer. Pope Julius I strategically set Christ’s birthday on the 25th of December so that the Babylonians would feel accepted as they worshipped the birth of their messiah, Tammuz. The Romans would feel able to participate for they too were worshipping Saturn, and the Egyptians would feel comfortable as they worshipped the rebirth of Mithra. This was the only way that Christians would not feel excluded from their surrounding community but be able to participate in the celebration and festivals. Were they right? Christmas traditions bear their roots in Babylon, as I will explain a little futher. As the Babylonians would worship and honor the son of the Babylonian Queen of heaven, Tammuz (the Babylonian Messiah) they used certain rituals, which later were adopted by the church and established as Christmas traditions. In Babylon their celebration was known as the winter solstice festival. It was recognized by the thrill of having parties, feasts, and the privilege of giving gifts to one another. Every family would cut down an evergreen tree – they would kill the tree and decorate it as a way of commemorating the premature death of Tammuz. The Catholic Church adopted this Pagan tradition of cutting trees as well as decorating them. This act being contrary to scripture, as described in Jeremiah 10:1-5, â€Å"Hear ye the word which the LORD speaketh unto you, O house of Israel: thus says the LORD, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them. For the customs of the people are vain: for one cutteth a tree out of the forest, the work of the hands of the workmen, with the axe. They deck it with silver and with gold; they fasten it with hammers, that it move not†. One of the other traditions that were held during the Babylonian celebration was the burning of candles on the night before the celebrations began, in Catholicism one of the watermarks of Christmas is burning candles around the house on Christmas Eve. Babylon was not the only nation that contributed to the forming of Christmas and its traditions, but Rome also played a considerable part in this merge. The Romans used the 25th as a time to honor their agricultural god, Saturn. They called their holiday Saturnalia. The purpose of Saturnalia was to celebrate, and thank the god’s for the coming summer. Every year when the days shortened, Romans, had no way of knowing if the days were going to lengthen again. When the days lengthened in December they saw it as a sign of the end of winter – the mercy of Saturn, the god of agriculture. This lengthening would allow them to prepare for the planting season. They had decided to use the time to commemorate and celebrate the mercy of their god – thus festivities began. Saturnalia’s practices such as dancing and singing naked in the streets became caroling and singing house to house on Christmas evening. Merrymaking and feasting, became the Christmas lunches and dinners practiced by so many Christian families each Christmas. The exchanging of good-luck gifts in Rome are the gifts we see under the Christmas trees today. Romans would deck their homes and doors with boughs of greenery and candles and today the Christmas practice is the decorating of our homes with lights, wreaths and mistletoe. The mistletoe was considered a sacred plant. The custom of kissing under the mistletoe began a ritual to bring fertility to the couple. Holly berries associated with Christmas cakes and also in the decorations were really thought of as the food of the gods. In northern Europe the pagans celebrated their own winter solstice, which they called Yule. The word Yule means â€Å"wheel,† which is a pagan symbol for the sun. Yule was symbolic for Mithras (the sun god’s) birth, which was believed to be on the shortest day of the year. The thought was as Mithras grew so the days because longer, and his ability to warm them became stronger. In all hopes to encourage Mithras to reappear the following year, it was customary to burn Yule logs to represent the warmth that the sun gives. In modern day Europe they still burn logs on the fire. It was also traditional to light candles to signify the light that the sun produces. The question that looms over this essay is, â€Å"Is Christmas a truly Pagan Festival? I will say a definite yes! It is clear, that because Christmas has been a worldwide tradition for so long but the clarity of its roots have long been forgotten The very thought of the celebration of Christ’s birth was not an idea that originated from any form of scriptural background at all, but it materialized from a Pope seeking to dilute the pureness of the Christian faith with Pagan trad itions. This is a pure compromise – a huge compromise! I have shown the heresy of Christmas and the detachment that Christians should have from it. Anything that tries to reduce the magnitude, r detract from the holiness of Christ, cannot be from the spirit of Christ and therefore it must be the spirit of the antichrist. If something is held up by the pillars Paganism, supported by the beams of the spirit of antichrist, then it cannot be for Christians to partake in. The scripture in Jeremiah 7:17-20 says â€Å"Do you not see what they do in the cities of Judah and in the streets of Jerusalem? The children gather wood, the father’s fondle the fire, and the woman knead dough, to make cakes for the queen of heaven; and they pour out drink offerings to other gods that they may provoke me to anger. Do they provoke to anger? † says the Lord. â€Å"Do they not provoke themselves, to the shame of their own faces†? The refusal of Christians to recognize the importance of relinquishing demonic association is a powerful indicator that the Christian world has gone astray, and forsaken the truth that once burned in the hearts of men. The Lord says, â€Å" My spirit will not always strive with a man†. We should not fight God, but rather be quick to submit to his word lest we do not see ourselves start to fall away. We must be careful that by taking part in Christmas we are not paying tribute the false gods that birthed this tradition. How to cite Is Christmas Pagan?, Papers

The Eminem Show(2001) by Eminem free essay sample

Woah, whats this? A rap album? Yes, yes it is. Now Im not sure if you know but I actually could consider myself an Eminem fan. When it comes to rap his verses fit well with the background, are fast and evoke incredible lyricism that could range anywhere from comical to haunting as f#!k. The Eminem Show is a special case because, as the name implies, it is basically set up like a theater of rap. Complete with skits, curtains, and an album cover of Eminem in a theater. Not to mention the tracks that you find here like Superman, Cleaning Out My Closet and Sing For The Year, the latter of which is literally inspired by Dream On by Aerosmith. Who wouldnt like this album anyways. Yes theres alot of swearing so virgin ears beware but it just adds to the intensity which is what I live for. We will write a custom essay sample on The Eminem Show(2001) by Eminem or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page I know your youre about ready to burst into confused laughter so I might as well cut to the chase. Theatrical effects are also something else I love which also just adds to the stage presence. I may not be a professional rapper, heck Im barely even qualified as one, but someday, I can reach Slim Shady`s ability of freestyle rap and normal rap. But what else can I say? Exactly, nothing. I have to give this album an 8.5/10.

Invasion Of Privacy Computer Virus Internet Essays - Hacker

Invasion Of Privacy Computer Virus Internet The information age is the age we live in today, and with the information age comes an age of ethics. When we deal with the new technologies introduced every day, we need to decide what we must consider ethical and unethical. We must consider all factors so that the use of the information readily available to many persons is not abused. Information technology will be the most fundamental area of ethical concern for business in the next decade. (Ermann) The most widely used tool of the information age is the computer, whether it is a PC or a network of computer systems. As we enter the information age, the newness and power of information technology's tests the ethics of the average person, not just the criminal and cause thousands of computer crimes to be committed daily. Problems associated with the information age Invasion of privacy Computer virus Internet scamming Junk E-mails Minors viewing pornography Fraud Accounts Illegal Downloading Hacking Cyber chat The most common computer crime committed daily, some aware and many not, is the illegal sharing of computer software. Software is any of the programs used in operating a digital computer, as input and output programs, as defined by Funk and Wagnalls Standard Desk Dictionary. When we purchase computer software, we purchase it with the understanding that it will be for use on a single computer, once installed on that system, it is not to be loaded on any other computer. However many people are not aware of this understanding, and many load a program on a couple of computers or on a whole network of computer systems not aware that they are committing a crime. Even though you probably will not be prosecuted for loading a program on a friends computer, this is where your ethics come in. Do you consider anything when you share a program with others? If not then consider the programmers of the software who are denied compensation for their developments every time you distribute a piece of software. Why is it that people who wouldn't think of stealing pack of gum will copy a $500 piece of software. (Parker) A popular form off illegal software distribution is throughout the online world. Whether it be the Internet, America Online, CompuServe, Prodigy, or a BBS (Bulletin Board System), software pirates thrive freely online. These so called pirates operate by uploading pieces of software, commonly referred to as warez, into an online service's database then sending through e-mail the rights to download them. The Information Superhighway has opened the door to a new kind of highway robbery - the home shoplifting network . When you access a online service, you are identified through an account which most commonly consists of a user ID and password. The password is so you only can access the online service with your user ID. Many people online use their own accounts to access their service, but many steal and use the accounts of others or make fake accounts. When online, these account pirates many times trick other users into giving their passwords to them by impersonating an employee of the online service. Others can hack into the online services mainframe computer and steal thousands of accounts. (Biemiller) Probably the most common method of getting online without paying is the use of fake or fraudulent accounts. These are made by giving false information when attempting to gain access to an online service. Name, address, phone number, and billing information, such as checking account or credit card number, are all falsified in obtaining an online account. With these stolen and fake accounts, software pirates have virtually unlimited time to download their warez without any charge to them. Many people don't consider the people behind the creation of software when they illegally distribute it. (Rochlin) The developers of software are not properly compensated for their work because of the extent of software piracy. No one can argue with a software company's desire, and right, to make sure everyone using their products has paid for it. The numbers add up, it is estimated that in 1994 alone that software companies lost $15 billion from illegal software copying. It is not only illegal, but clearly unethical to distribute software knowing that the people behind the software are experiencing the downfalls of it. Every time software companies cannot compensate their programmers for their work, more people are out of a job. Consider this, you enter a store and purchase an item, during this transaction you give your

Ganivet, Idearium Essay Example

Ganivet, Idearium Essay Example Ganivet, Idearium Paper Ganivet, Idearium Paper Angel Ganivets suicide at the age of 32 brought to an abrupt close the development of an innovative writer and thinker. Although necessarily limited in number, his publications had a significant impact on his contemporaries and on the development of the essay in Spain. His writings challenge the established generic borders in keeping with turn-of-the-century experimentation with limits and traditional definitions. He combines the essay and the epistolary form in Cartas finlandesas (1898; Letters from Finland) and in the posthumous El porvenir de Espana (1912; The future of Spain), and takes the hybrid form of travel essay and social commentary in a second posthumous work, Hombres del norte (1905; Men from the north). Ganivet writes from the stance of an outsider, analyzing Spain from his diplomatic residences in Finland and Belgium and critiquing European culture from his vantage point as a Spaniard with ties to Africa and Latin America. In his bestknown essay, Idearium espanol (1897; Spain: An Interpretation ), Ganivet breaks with the prevailing rationalist, scientific perspective to analyze the history and future of Spain by means of a new multivoiced, contradictory, and subjective discourse. Spain: An Interpretation and Ganivets other essays incorporate a multitude of competing voices and discourses that represent the tensions marking Spain and the rest of the world in the transition from traditional to modern society. : His texts introduce terms and arguments drawn from 19th-century debates over Catholicism, positivism, imperialism, and rationalism and interweave them in a complex discursive play that undermines and redefines tradition while suggesting new forms of thinking and writing. The text speaker in Spain: An Interpretation appropriates a positivist, determinist characterization of nations according to their geographic identification as island, peninsula, or continent, but then deconstructs the stability of these classifications by pointing out that Spain, a peninsula, has erroneously adopted behaviors appropriate to an island nation. In a similar vein, the speaker continuously invokes history and the 19th-century notion of historical determinism, only to subvert it by suggesting that Spains past was an error, a deviation from its true nature. The present does not mirror the past or develop naturally from it, but rather confronts it as an alien other. Ganivets texts display a disjunctive vision of history, as a process marked by violent shifts and discontinuity. This view coincides with repudiation of rationalism and the adoption of a style that eschews a logical development of ideas and a clear exposition of thought. Ganivets essays privilege a nonlinear exposition, with no clear declaration of purpose and constant changes in topic without prior explanation. The various sections of Idearium espanol have no titles and no clear section or subsection divisions. The narrator repeatedly verbalizes a lack of concern with consistency and logic and expresses a preference for ideas redondas (round ideas) over ideas pic udas (sharp, pointed ideas). The latter are defined as categorical, with no contradictions and no shading, and consequently lead to conflict and disagreement, while round ideas allow for the fusion of opposites and welcome paradoxical overlappings and irregularities, creating possibilities for love and union. The acceptance and even cultivation of contradiction produces texts that defy definition and force the reader to suspend judgment and adopt an open and flexible position. Attempts to define a clearly delineated ideological posture in Ganivets essays fail in the face of a purposeful irrationalism and consistent shifts in position. For some readers, the repudiation of positivism, capitalism, and Kantian pure reason reflects the failure of the Enlightenment to take root in Spain and leads to an antirational stance bordering on fascism. However, Ganivets redefinitions of history and his insistent rejection of a logic that justifies injustice and of a capitalism that promotes war can also be read as an answer to the crisis of modernity that continues to find voice in contemporary thought. Furthermore, his unrelenting attack on imperialism and respect for different cultures and values anticipate late 20th-century views. During the height of the Cuban struggle to win independence from Spain and during the years when European imperialist dominance over Africa and Asia were viewed as proof of Western superiority over the rest of the world, Ganivets writings proposed new, nonimperialist forms of leadership. Idearium espanol argues that the greatness of a nation does not depend on territorial extension, and calls on Spain to initiate a new postcolonial order that is without precedent in world history. The text speaker makes use of nationalistic discourse in order to combat it, calling on national pride but toward a new end. The essays of Angel Ganivet offer new modalities of thinking and writing. His texts evade clear categorization in keeping with his rejection of 19th-century rationalist and scientific discourse and thought. The organization of ideas follows a circular pattern, with the reintroduction of previously mentioned ideas, but with significant (albeit subtle) variations. Through a complex interweaving of inherited discourse and modern variations, Ganivets essays seek to rewrite the pas and create new forms of cultural coexistence. y Mark P. Del Mastro The Citadel Es el caso que al hablar de Ganivet algunos le han llamado precursor, lo digo redondamente y sin ambajes, que si entre Ganivet y yo hubo influencia mutua, fue mucho mayor la mia sobre el que la de el sobre mi [sic]. (Unamuno, Obras completas 4: 955-56, from Salamanca, February 1912) The question of precursors of literary movements is complicated by the impossibilityand perhaps absurdityof identifying a sole figure. Over the years, the Generation of 98 has also suffered the same problems of definition. Of the possible precursorsgenerally designated by their ideological influence over the movement or generationAngel Ganivets name began to surface predominantly at the beginning of the 20th century as a result of two events: 1) the commemoration in the Ateneo de Madrid on 29 November 1903 of the 5th anniversary of Ganivets death and 2) the publication of his Idearium espanol in August of 1897, which initiated critical interest in his works. Unamuno, however, protested this new focus on Ganivet, especially the position of Carlos Malagarriga who claimed that Ganivet was the true spiritual source of contemporaryearly 20th centurySpanish intellects. Perhaps partially due to his own written protests, Unamunos reputation as ideological father of the noventayochistas remained. But certainly reinforcing this distinction was En torno al casticismo (first published as separate essays in the journal La Espana Moderna in 1895, two years prior to the Idearium),2 one of the first recognized works of the Generation that systematically and philosophically proposed solutions for the social and ideological crises of fin de siglo Spain. Because the Idearium and ETC share similar 98 principles, the appearance of numerous comparative studies was logical. 3 Unfortunately, few recognized he importance of Ganivets doctoral dissertation, Espana filosofica contemporanea, a work that also presented 98 concepts but was written in 1889, six years prior to the circulation of ETC. The only study that approaches a comparison of EFC and ETC is Donald Shaws book La Generacion del 98, although Shaw seems to leave the door open intentionally for others to undertake the task. The following analysis will attempt to enter this open door and revindicate Ganivet as one of the important pre cursors of La generacion del 98. The primary reason for scant comparative studies is EFC was not published until 1930 in Ganivets Obras completas; consequently, for critics it has been unjustified to consider EFC influential in contemporary Spanish thought, including Unamunos. Then why and how can one claim the contrary? In Madrid in May and June of 1891, during the competitive examinations for the chairs of Greek at the Universities of Granada and Salamanca respectively, Ganivet and Unamuno were introduced and, as Unamuno himself explains, they met and conversed daily for about 6 weeks (Unamuno, Obras completas 4: 954). Although he observes that Ganivet was silencioso de nino y de mozo (Obras completas 10: 175) during these cordial meetings, Unamuno admits that his friend did make observaciones de cuando en cuando (175). Despite Unamunos denial, mutual influence was certainly possible, and as will be demonstrated in this analysis, a strong argument exists for Ganivets impact on Unamunos thinking, thereby reinforcing the claim that Ganivet represents a precursor of both Unamunos ideas and those of the Generation of 1898. As the title suggests, EFC addresses the philosophical problem of Spain with applications to the countrys society of the period. According to Ganivet, Spain is in decay because a fragmented and inappropriate philosophical base has prevented the proliferation of beneficial ideas. This fragmentation is due to the Spanish adoption of multiple foreign ideologiesthe medios puramente externos (EFC 591)such as Krausism, positivism, materialism and social Darwinism of Haeckel, all of which f ail to share a collective and uniquely Spanish mission. For Ganivet, the possibility of social reform is found in a collective ideological mission that begins with a system of philosophical education focused on the directive ideas (592), or mother ideas (598), and a combination of common philosophy, or filosofia vulgar, and scientific philosophy, or filosofia cientifica (592). Common philosophy, Ganivet explains, is distinct from scientific philosophylos medios externos or the sistemas contradictorios (EFC 609)by forming part of the Spanish essencethe common cultural trait of Spainthat corresponds to all Spaniards. According to the author, it is: la que carece de un fondo sistematico u ordenado y una organizacion completa; †¦la que es patrimonio de todos los hombres, la que inspira la vida de la sociedad y forma lo que generalmente se denomina medio ambiente, es decir, la idea que flota en todos los espiritus e imprime cierto sello de unidad a cada epoca historica. (593) This is akin to the notion of tradition: customs and ideas that originate from the psychological union of people with the land that surrounds them; ideas and customs already founded and passed along to their predecessors. For Ganivet, it is critical to initiate educational reform with both special consideration to and the implementation of this collective ideology. Nevertheless, the author believes that people ignore this ideology when learning scientific philosophy, the contradictory systems. Isolated from common philosophy, the scientific is: contenida en explicaciones que no traspasan las paredes de las aulas universi tarias, o en volumenes que rara vez son sacados del estante de la biblioteca, no puede ser utilizada con otra representacion que con la suya propia omo expresion de un nucleo mas o menos numeroso de individuos. (EFC 593) Ganivet claims that all philosophical frameworks not originating from Spanish society, or common philosophy, pertain exclusively to the scientific. Individuals that adopt the scientific ignore their common philosophy and consequently fail to achieve results that will benefit collective society; in this case, it is egotism that motivates them. Each social institution in Spain, as around the globe, is motivated by the groups special interests, which Ganivet labels as las ideas particulares (592) and the interes particular (612). However, the ideas particulares are not related to the ideas madres mentioned previously. While the mother ideas serve to benefit all Spaniards and represent the harmonic union of common and scientific philosophies, the ideas particulares benefit exclusively distinct groups and are the result of the divorce of these two philosophies. The complementing presence of selfishness naturally leads to the particular ideas and prevents the achievement of the mother ideas or the grandes ideales (608). Motivated solely by their individual interests, Spaniards are incapable of identifying their common philosophy, thereby missing the critically important mother ideas. Because of the false promise of utopia, Spanish society seeks purely external mechanisms or ideas. The resulting condition of this fruitless quest is indeterminacion (EFC 611), la apatia (602) and letargo mental (608), and Spain is rendered an enfermo debil y postrado (653). The author claims that the conflict among the numerous external ideasideologies originating outside of Spaininevitably confuse the Spaniards, ultimately creating indifference, apathy and a mentally hampered state. Ganivet identifies this condition later as la abulia in a letter dated 18 February 1893 to his friend Francisco Navarro y Ledesma: El temor de perder las ideas es un signo mortal; no es que las ideas se van a perder, es que se va a escapar de nuestro dominio la inteligencia, que no podremos tener ideas cuando queramos porque la inteligencia no quiera fijarse en los objetos. Esta aversion es muy frecuente en los tontos, porque en ellos la inteligencia no tiene posibilidad de apropiarse sinnumero de cosas; es tambien sintoma de la abulia o debilitacion de la voluntad, porque en este padecimiento la vida retrograda, no pudiendo vencer la pereza, que le impide continuar asimilandose elementos nuevos para renovar la vida al compas del tiempo. †¦La causa de la enfermedad es la falta de atencion (sic). (Epistolario 26-27) The origin of this clinical metaphor is the reference adopted by the French psychologist Theodule Armand Ribot in the late 19th century. Nevertheless, Ganivets use of la abulia to diagnose metaphorically the condition of his country echoes within the works of several Generation of 98 writers and contemporaries such as Azorin, Baroja, Maeztu, Cajal and Machado. 7 As previously noted, Ganivets envisioned remedy for the abulia is achieved by the reconciliation of the common and scientific philosophies. When the scientific establishes roots in Spanish tradition and its realidad, or common philosophy, this union will reflect the ideas directivas, the only solution for successful social reform in Spain. To initiate this process, however, a Ganivetian maestro (EFC 668) must determine the appropriate combination of common and scientific philosophies for each individual of society. The maestro is responsible for presenting the mother ideas to each person or student and, at the same time, the student must trust in the good will of the maestro in order to adopt without reservations these new ideals. Also, the maestro must act with a pure lovefree of self interestand be indifferent with the pupil. This indifference, however, is not of the abulic sense. Ganivet refers to an indifference that connotes unselfishness: ones de-emphasis of the material, the rejection of surpassing fellow man, and not taking advantage of him. Ganivetian indifference and love are the qualities of assuring that the maestro does not intervene with selfish and negative motives. The process of obtaining new directive ideas should be realized individually and not collectively because the inappropriate acquisition of generic ideas by all members of society will again lead to the periods problem with scientific philosophy. All citizens are unique and, consequently, their intellectual needsthe individual aptitudes of EFC (673)vary. These distinct aptitudes should be recognized and cultivated by the maestro in harmony and conjunction with Spanish history, tradition and reality; in other words, with common philosophy. In this manner, the maestro will not commit the same egotistical error reflected in special interests because the mother ideas although containing some unique characteristics will be founded upon Spains history, tradition and contemporary reality. Parallel to EFC is Unamunos ETC. Of the concepts most widely recognized from this work, perhaps the most notable is la intrahistoria (56). 8 Within this notion, which Unamuno also terms eterna esencia and la tradicion eterna, is the remedy for Spains abulic condition. Unamuno writes: Esa vida intrahistorica, silenciosa y continua como el fondo mismo del mar, es la sustancia del progreso, la verdadera tradicion, la tradicion eterna, no la tradicion mentira que se suele ir a buscar al pasado enterrado en libros y papeles, y monumentos, y piedras (28). Further ahead in the same series of articles, Unamuno elaborates his definition: La tradicion eterna es lo que deben buscar los videntes de todo pueblo para elevarse a la luz, haciendo conciente en ellos lo que en el pueblo es inconciente, para guiarle asi mejor [sic] (29). Here are clear echoes of Ganivets common philosophy in the vida intrahistorica and the tradicion eterna, concepts that for both authors are essential for societys guidance by the directive ideas explained by Ganivet. Without these guides, society is misdirected and without possibilities for progress. According to Unamuno, La tradicion eterna es el fondo del ser del hombre mismo. El hombre, esto es lo que hemos de buscar en nuestra alma (ETC 30)†¦ Hay que ir a la tradicion eterna, madre del ideal, que no es otra cosa que ella misma reflejada en el futuro (34). Like Ganivet, Unamuno emphasizes the need to discover the madre del ideal or idea directiva to progress, and he explains this with the complicated notion he labels el nimbo, un fondo de continuidad que envuelve a lo precedente con lo subsiguiente (ETC 60), like an eternal sea of knowledge that unites past, present and future of societys ideas. With this concept, Unamuno alludes to the Spaniards individual efforts of turning inward to discover the la tradicion eterna/la intrahistoria to unite this with surrounding/contemporary reality. In the authors time, people do not achieve the nimbo or directive idea because their lives are isolated in a presente momento historico (ETC 27)or Ganivets scientific philosophywhich is not associated or linked to the eternal traditionGanivets common philosophyin a continuum. This presente momento historico is la superficie del mar, una superficie que se hiela y cristaliza en los libros y registros (27); like Ganivets scientific philosophy it is found separated on library shelves (EFC 593). Similar to Ganivet, Unamuno describes the treatment of this history, of los libros y registros, as disassociated from mans eternal tradition, or common philosophy; in other words, that which forms part of the Spaniards essence. Explaining this problem in Spain, Ganivet refers to scientific philosophy, which is parallel to Unamunos tradicion mentira, the symbolic seas surface. As noted previously, Ganivet states that the divorce or separation of scientific and common philosophies is the main cause of Spains demise. This common philosophy, or Unamunos tradicion eterna, is distinct from scientific philosophy. When both ideologies are linked is when the mother idea or Unamunian nimbo will come forth. The intrahistoria is progressive, like the directive idea, when it is associated with present reality. For Unamuno, a sound example of disassociation is that which exists between literature (corresponding to quo ;intrahistoria) and science (corresponding to reality or the presente momento historico). Both Unamuno and Ganivet recognize the same result of this ideological separation: egotism and the subsequent abulia. The Unamunian ideas of egotism and love also align with Ganivets. For both authors, selfishness completely inhibits personal and social reforms by preventing the indispensable component of love. In the views of Ganivet and Unamuno, love is a pure and noble sentiment manifested in the help of others and the control of egotistical tendencies. The person who adopts this ideal love will prove a formidable collaborator in the utopian missions postulated by the two authors. For Unamuno, El fuerte, el radicalmente fuerte, no puede ser egoista: el que tiene fuerza de sobra, la saca para darla (ETC 46). The ideas of force and power go hand-in-hand with love, and not egoism. By exhibiting this same quality, the Ganivetian maestro is essentially the same radicalmente fuerte of Unamuno: a selfless individual whose pure love results in his/her pupils attainment of the mother ideas, as explained previously in terms of Ganivetian indifference. In Unamunos eyes, love itself makes possible the true success of ideal reform and the collective, individual benefits of the Spanish people: A traves del amor llegamos a las cosas con nuestro ser propio (24). These cosas are the ideas or the superficial history found in the libros y registros but that are achieved and understood appropriately by means of nuestro ser propio, in other words, by means of the intrahistoria and the eternal tradition of the people. Unamuno believes love establishes the union between intrahistoria and science, while Ganivet sees love as the first step to reconciling common and scientific philosophies. Nevertheless, the actual separation of these two ideologies results in the Spanish condition that Ganivet labels as letargo mental (EFC 608) and abulia (Epistolario 26), and that Unamuno calls el marasmo (ETC 125) and la abulia (138). With these akin clinical metaphors, both authors view Spain as ill. In the case of the abulia, Ganivet selects a medical term from a French psychologistas previously notedto describe the hampered mental state of the afflicted Spaniards. With marasmus, Unamuno refers to a physical condition: the chronic illness of semi-starvation typical in children suffering reduced growth. In advanced stages, marasmus is exhibited as muscle deterioration and the absence of subcutaneous fat. For Unamuno, it is a problem of a Spain malnourished by scarce new ideas: No hay corrientes vivas internas en nuestra vida intelectual y moral; esto es un pantano de agua estancada, no corriente de manantial (ETC 132). In Ganivets view, Spains condition is perpetuated by the overabundance of inappropriate, non-Spanish ideals. Contemporary ideology, for both authors, is insufficient to rehabilitate the country. Both Unamuno and Ganivet believe that ideological rehabilitation has its key step in the association between reality, the presente momento historico/la filosofia cientifica and la intrahistoria/la filosofia vulgar. However, in contrast to Ganivet, Unamuno does not propose that this reform be achieved through a maestro, but rather by the Spaniards themselves. For Unamuno, the europeizacion of Spain is critical for initiating this social and intellectual process since Spanish ideas are stagnated. Together with the attempt of each citizen to discover their tradiciones eternas, Spaniards should Europeanize themselves. They must join the process of internal discovery with contemporary European ideas in order to stimulate and enhance the immobile intellectual current of the present: Con el aire de fuera regenero mi sangre, no respirando el que exhalo (ETC 145). Ganivet views Spains crisis as caused precisely by the invasion of foreign ideologies. What must be done, therefore, is reduce external influences in favor of the dominance of Spanish ideals. Foreign philosophies can only be implanted in Spain if they conform to the countrys contemporary common philosophy. Of all the similarities noted in this study, it is this point that most distinguishes the proposed reforms of the authors. Typical of Unamunos proud demeanor is his insistence that his ideological influence on Ganivet was greater than Ganivets on him during their tertulias in Madrid in 1891. However, Unamunos assertion is challenged by the fact that two years earlierin 1889Ganivet

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Answer 2 questions - Assignment Example In United States, the family decline is apparent due to reasons such as increased rates of illegitimacy, unmarried couple of households and divorce. In US, there has been an extensive increase in the rate of illegitimacy. The birth rate of unmarried women has gone up by a significant percentage. Research showed that the number of illegitimate babies is going up day by day as well increasing the number of single parents. Family divorce is another reason that has tremendously led to family declines (Hobson 76). The family decline is a major has become more obvious in the United States. Parent around the world experiences joys and heartaches due to rewards and challenges of becoming parents. Parenting has remained a baffling subject where everyone has an opinion, but most people do not agree. Parents have a responsibility of preparing children for economic, physical, and psychological situations in which the children must thrive and survive. Being a financial provider is not a choice but a demanding responsibility for parents. Parents often find themselves in a tag of war between the works demands and finding time for their families. Mostly, parents sacrifice their family time for their work by means to ensure that they keep their jobs (Hobson 89). Some parents make a balance between the responsibilities as financial responsibilities and parents as they consider the two responsibilities intertwined. It is quite possible to fulfill the role of a financial provider and a role of a parent at the same time. Maintaining the two responsibilities is realistic as the two r esponsibilities are equally important. Parents believe that fulfilling their role, as the good provider is a fine balance between the families. Parents adjust their work shifts so that they can have time with their children and