The Preservation of Free

The Preservation of Freedom Essay This paper, using work from JP Sartre and Nikolai Berdyaev, will attempt a detailed explanation of existentialism relative to the formula, â€Å"existence before essence,† the defining creed, so to speak, of the existentialist movement. With Sartre, the central idea is freedom leads to torture and pain. For Berdyaev, creativity is the antidote to this pain. Creativity is to Berdyaev what Marxism became to Sartre, a way out. It seems only rational to treat these two famous existentialists as complimentary to each other. The purpose behind existentialism, in its widest meaning, is to preserve freedom in the 20th century, a century saturated with totalist movements that sought to make the human person a mere cog in a larger machine: capitalism, Leninism, Hitlerism and even globalism seek ends and goals outside the person, in the name of abstract historical forces that the individual person will help bring about (Flynn, 2006, 1-11ff). Existentialism is a rebellion against the 20th century for that reason. Philosophy should concern itself with the individual, not with â€Å"social forces† or â€Å"historical destiny. † 1. In the work of JP Sartre, freedom is not a destiny, but the fundamental fact of mankind. This fact cannot be denied. Ideology, theology, metaphysics and even psychology are means of denying this freedom, blaming other people, structures and social life or even history for the problems deriving from the choices that individuals make. This is the essence of Sartre: freedom is a curse, but a worse curse is denying that freedom in the name of some other end, some end dictated by â€Å"historical forces. † In the 21st century, such problems have not been solved, and the ego is as under siege as it has always been (Flynn, 2006, 67-69). For Sartre, freedom, ego and consciousness are one in the same object. What typifies all of these three is instability. What typifies bad faith is the desire to end this instability by attaching one’s ego to ideological objects that purport to â€Å"solve† the problem of human, historical existence. Instability and a lack of both satisfaction and community are the two hallmarks of freedom and the human condition. It is absurd precisely in that there is no solution. But if ego, consciousness and freedom are all one object, what does that mean for human behavior? It means that man is the choices he makes. Man is self created. But in this creation, man is fully responsible for what he has become in this struggle. There are no excuses. The specific argument from Sartre looks like this: a. Man is absolutely free. This means that consciousness can abstract from any object in space, or any object that exists in the consciousness of the individual itself. These are also one and the same thing. b. This means that objects exist only for consciousness. It matters not if some objects exist in themselves or not (a concept dealt with more below), but rather only that they exist for the person in question. Objects exist, then, only to the extent they are objects of consciousness, not whether or not they exist in themselves. But this further means that man creates himself, and that he creates the objects in consciousness. c. So if man is freedom, and objects exist only to the extent they exist for consciousness (and hence derive from the person, not from the outside world), then man not only creates himself, but also the world outside the self. What this leads to is torture. This is because, as man is responsible for what she becomes, and can make no excuses for this, there are no real guides, and hence, there is 100% responsibility with 0% knowledge of what is right and wrong. This is another reason life is absurd (McCulloch, 1994, 17. ) But the human person is aware that there are objects that come into consciousness, but sometimes, objects appear to be â€Å"outside† the ego’s control. In other words, that objects seem to be â€Å"brute givens,† objects in space that harm the person’s freedom in that they seem to control themselves. This is another form of torture, in that the ego is aware of its complete freedom, and yet is confronted with other objects (especially other egos) that seem to resist our control. But, like Hegel, this slowly begins to develop into some inchoate idea of community, but this is far into the future. In our case, this confrontation only really has two choices, neither of which is really pleasant: first, love. Love is unpleasant in that it is the appropriation of the other, the absorption of the other into one’s world. This is similar to Hegel’s slave/master dialectic that eventually leads to the consciousness of some form of primitive community. But for Sartre, while community is possible, it can only be reached through pain and torture. But the second way of dealing with other egos is sadism: domination, the master/slave dialectic of Hegel. In this latter option, the other ego is not seen as manifesting pure freedom, but rather being a mere object. But given the epistemology above, the object is space is what consciousness/freedom makes it, and hence, objectification or love has no moral basis, it is merely two ways of dealing with â€Å"facticity. † Both are consistent with existentialism and the idea that freedom exists prior to objects. This is another and more accurate way of saying â€Å"existence before essence. † (Sartre, 2007, 22) But the phrase â€Å"existence before essence,† by now, should be clear that both words of this couplet are misnomers. There is really no stable existence in that existence is pure freedom. The ego is free in a radical sense of being determined by nothing (including internal reasons), but, given this, there is no essence either. Freedom is not a thing that can be analyzed. It is a state, the state of all human existence (or at least, of mine). From this, one can conclude that there is no â€Å"creation,† no real external world, and hence, no god to create it (Jones, 1980, 235-236). What I am confronted by in the world are objects that seem to restrict my freedom, and I am to dominate them one way or another, either through love or though objectification. It seems that both of these are one and the same thing: both are objectified, the beloved object and the objectified object. Both of these options are about objectification and absorption: the beloved is taken into the world of the lover without regard to the beloved’s ideas of the matter, and the victim of the sadist is also an object, an object through which the ego expresses its domination over all objects presented to it. Putting it more directly, man has only an adversarial and alien existence on earth. There is no intrinsic purpose to human life and what is worse, that postulating kinds of purposes are always the best examples of bad faith and intellectual dishonesty (Levy, 2003, 166ff).

The Life And Issues Of The Corinthian Community Religion Essay

The Life And Issues Of The Corinthian Community Religion Essay Paul wrote to Corinth, a community plagued by internal divisions, social and ethnic distinction, and a diversity of congregations. Regardless of whatever the circumstances may be, the apostle confronts the problematic issues boldly and with authority. Nevertheless, controversy still burns brightly today, on these issues just as they did in the early church, rendering it ideal subject matter for theological and hermeneutical consideration. Accordingly, the purpose of this essay is to reconstruct the life and issues of the fledgling Corinthian church and to determine firstly, whether Paul really understood the issues at hand, and secondly the effective of Pauls response in the Corinthian community to his call at the time. This essay will address the life and issues of the Corinthian community as recorded in the book of I Corinthians. This book narrates how the apostle Paul heard of the Corinthian Christian communitys troubles and responded with this letter to remedy their situation, heal their divisions, and answer their questions. Paul confronted them with their sin and need for corrective action and clear commitment to Christ. The stance taken here is that Paul did understand the life and issues of the Corinthian community and the effectiveness of his response was positive and appropriate for the time. The reconstruction of the life and issues of Corinth are assessed here through the three major problems facing the community, and one specific issue for each of those problems. The three major problems facing the church in Corinth related to the church, the members and the authority. Of the numerous issues within these three groupings the specific issues addressed here are the Lords Supper, marriage and women. Corinthian church was founded by Saint Paul approximately twenty years after the resurrection of Jesus Christ. The apostle loved the Corinthian community with fervour and frustration for it was a vibrant and confused church. An extensive description of its establishment is recorded in Acts 18. Moreover, two of the longest letters in the New Testament, 1 and 2 Corinthian, are specifically addressed to it.  [1]   The first epistle written to the Corinthians was penned by Paul from Ephesus in reply to reports brought to him by two emissaries, and possibly Apollos (16:12). The arrangement of the letter indicates a response determined by the issues put to Paul (7:1). The correspondences content is acquired via the subject matter being introduced through a formula (peri de), latter repeated in (7:25; 8:1; 12:1; 16:1; 12). Notably, Paul wrote 1 Corinthians to address exceptional issues, rather than to demonstrate common principles, or to give an expose of Christian practice.  [2]   Neyrey states: By his own admission, Paul thought and behaved like a typical, first-century Jew in the Eastern Mediterranean (Phil. 3:4b-6). à ¢Ã¢â€š ¬Ã‚ ¦ Paul was clearly socialized into a Jewish and Pharisaic world. On the micro level, his cosmos consisted of biblical, temple, and pharisaic tradition. On the macro level, Paul shared with other first-century Mediterranean Jews certain cultural perceptions about the cosmos, a symbolic universe (Berger Luckmann1966). These perceptions inform all of his letters, colour the way he experienced reality, and structure the way he behaved. Those who would understand Paul ought also to share his perception, both on the micro and macro level.  [3]   There were various issues related to the community in Corinth. The three main problem areas were: a) the church, b) the members and c) authority. Problems within the church were notably related to mission, baptism, the Lords Supper, body life, love, worship and prophecy. Problems with members related to intellect, freedom, giving, sex, suffering and death. Problems with authority related to leaders, women and apostles.  [4]  Of these aforementioned problems and issues three are dealt with here. They are problems relating to the life and issues of the Corinthian Christian community at the time relative to (1) the Lords Supper, (2) sexual morality and (3) the role of women. (1) Problems within the church notably the Lords Supper. (1 Cor. 11:17-34) Paul had heard of scandalous behaviour in the Corinthian community worship relative to the Eucharist. The purpose of the Eucharistic gathering was to take part in the Lords Supper, as enacted by Jesus with the disciples. Regrettably, some of the Corinthian Christians were behaving in a way which denigrated the significance of the event.  [5]   This was as a result of class feelings and distinctions manifesting in the community (cf. James 2:1-4) with private cliques and affluent individuals initiating proceedings without waiting for others to eat. Gluttony, unsociable behaviour and drunkenness were becoming a familiar occurrence. To rebut this Paul reminds them that such conduct makes the professed reason for their joining in communion invalid and pointless.  [6]  Their actions constituted a contradiction to Church meaning and jeopardised the welfare of all. As such, Paul clearly perceived and understood this issue in the Corinthian community at the time. Furthermore, the intention of the Lords Supper was as a common meal, and Pauls condemnation relates to the Corinthians contradicting this principle (11:20-21). Thus, the Christians of Corinth would be better served by eating in their own homes rather than feigning a pretentious a unity repudiated by their behaviour. Pauls intention is not to censure gluttony and drunkenness, but to emphasize an egocentric apathy which is the antithesis of love.  [7]   Pauls denunciation is explicit as the Corinthians behaviour held communion in contempt (v.22) and could not being allowed to persist. Pauls remedial approach is by way of an explanation of the Eucharist. Paul showed how love is necessary for the Eucharist to have meaning and this love commences in their personal community relationships with one another, particularly the poor.  [8]   Relevant to this point, Murphy OConner notes that: The unity for the church is something more than physical juxtaposition in a determined space. It is a vital sharing of life and the Corinthians cannot deceive themselves that they enjoy this if the physical life of the poor is endangered because they do not have enough to eat.  [9]   (2) Problems with members notably sex. Pauls severe reprimand on sexual immorality defiling the church is presented in (5:1-6). From the start the Christian stance to the widespread unseemly Corinthian sexual practices and thought was one of uncompromising opposition, for sexual negligence was endemic with first-century Greeks. However, the Corinthians view of their emancipation in Christ was such that they felt inclined towards a different approach to other Christians, yet this was one which permitted even worse evils than the Greeks.  [10]   Paul condemns such sexual sin in the strongest of terms (6:9-20) because the troubles in the Corinthian church were basically related to sexual conduct.  [11]  Moreover, prostitution and immorality were invasive with marriages in Corinth in a dilemma and Christians unsure how to respond. Accordingly, Paul gave meaningful and practical solutions.  [12]   Pauls instruction can be separated into heterosexual and homosexual activity outside of marriage. Paul refuted the argument assuming that as Christians were not bound by food laws then the same applied to sexual laws (6:13). Pauls unyielding and persuasive argument said that it is fundamentally impossible to compare the two, as in Christian terms the word body means much more than animal tissue. Paul maintained that body is the self and he marshalled numerous arguments to sustain this position.  [13]   Pauls argument is bases on six facts: (a) that our body matters to God (1:63), (b) our body will be raised (6:14), (c) our body is the temple of the Holy Spirit (6:19), (d) our body is harmed by immorality(6:18), (e) fornication for a Christian is a rebellious act of independence, and most importantly (f) that our body belongs to Christ (6:19-20). Paul concludes by counselling to shun immorality (6:18) and emphasising that the body is for the Lord and should be kept that way, with this possibility only accessible through the power of the Holy Spirit.  [14]   Relative to homosexuality, Paul gives scant attention to the issue however he makes the point that it is basically unacceptable for Christian practice (6:9-11) and that it can be changed (6:9-11). His premise is that homosexuality is immoral and an unattainable avenue to Heaven. Paul refers to Genesis and the image of God residing mutually in the male and female (Gen.1:27).  [15]   (3) Problems relating to authority and women. Paul is considered by many to be a misogynist (a man who hates women). Nevertheless, Pauls overall attitude to women was reflective of the time and culture. However, Jesus teachings were revolutionary relative to the role and rights of women, and Paul embraced this new perception afforded to women.  [16]   The situation of women in Corinthian society indicates that women were held in low esteem in Hebrew, Greek and Roman culture. A womens authority was severely limited in that she was subject to the authority of her father or husband, could not inherit property, could not testify in a court of law, or claim right to education. Moreover, the temple of Aphrodite, the goddess of love, prostituted a thousand women in its service further demeaning their social status. Such was the state of affairs of women in Corinth at that time and the problem faced by Saint Paul.  [17]   Conversely, Christianity engaged women in church and community work, women such as Mary, Tryphaena and Tryphosa who worked hard in the Lord (Rom.16:12). They are found labouring with Paul in spreading the gospel (Phil.4:3) and supporting in various ways. For women both to pray and prophecy during public worship (1 Cor.11:5) was acceptable by Paul, despite being a contradiction to the customs of the time.  [18]   The fact that Paul was clear on the position of women in the church and that they were equal with all others is clarified in Galatians (3:28). For Paul men and women had complete equality of standing before God (1 Cor. 11:11). Unquestionably, the revolutionary teaching of Jesus had systematically permeated into the heart of Paul, the rabbi and apostle of Jesus. However, an issue on which Paul disagreed with women was regarding womens headdress (11:5). By dispensing with the customary covering for their heads many of women within the Corinthian church were defying tradition. It appears they viewed their action as having religious importance as the particular circumstance on which they chose to exhibit their uncovered heads was at worship. Their unconventional behaviour was obviously an expression of a new found freedom related to the Christian faith.  [19]   Undoubtedly, this was an assertion of feminine freedom found within the context of the new faith. To these women the covered head was symbolical of their subordination to men, and ceased to be acknowledged by them under conditions of worship. Paul differed with them on this point of headdress despite acknowledging womens right to speak in church under the inspiration of the Holy Spirit. This Paul ruled as an exception to the silence he otherwise imposed on them (ch.14:34), nevertheless he considered it did not excuse them from covering their heads.  [20]   Having considered problems within the church relating to the Lords Supper, sex and women there is, however, a further dynamic for reflection when appreciating the circumstances that occasioned I Corinthians. That dynamic is a developing conflict between the church in Corinth and Paul himself. Watson notes Gordon Fees observation that the language and style of I Corinthians are especially rhetorical and combative. Paul is taking them on at every turn à ¢Ã¢â€š ¬Ã‚ ¦ he is attacking and challenging with all the weapons in his literary arsenal.  [21]   While Paul is undoubtedly seeking to right both their theology and practices in a comprehensive way, it is clear that Paul needs to defend his apostolate. Moreover, the fact remains that the Corinthians had written to the apostle seeking his advice. This proves that he remains an authority figure in their eyes, understanding and appreciating their lives and issues. Hermeneutically, Corinth reflects realistically on our contemporary Christian community situation. The problems and issues addressed by St.Paul are still relevant to society and the church today. The text offers a splendid observation of Paul the church cultivator and pastor utilizing his theology for the service of the church. Green notes: The spread of abuses and problems at Corinth enable us to share the apostles perspective on a large number of issues of contemporary importance to the church. The whole correspondence throbs with life and love. However, there are difficulties associated with Corinthians that keep it a closed book to most church members today. The Corinthian issues are considered too awkward to tackle, such as tongues, prophecy and veiled women.  [22]   Naturally, this appraisal would be stalled at the outset if Pauls solutions to these problems relate simply to antiquated issues, For example, if First Corinthians rests on the necessity of the Lords Supper, sexual practices or the wearing veils to worship then the ethical instruction of Paul may well be relegated to archaic morality. Fortunately, however, the ethic of Paul is a protest against that very kind of literalistic and legalistic teaching. His concern with the practical should not be construed as a banal particularise. Rather, the concern with particulars rests on the conviction that basic ethical concerns are relevant o every aspect of human conduct.  [23]   Providentially, however, Pauls ethic is an objection to such literalistic and legalistic teaching. His concern with the practical should not be negatively construed but rather his concern with facts supports his conviction that fundamental ethical issues are pertinent to all facets of human behaviour. Pauls analysis and response to these commonplace issues offer theological considerations of merit. Repeatedly throughout First Corinthians Paul commences with a common concern, probes its depth for theological understanding, and applies theological principles for the practical application Christian life.  [24]   Pauls theological ethic can only be fully understood in relation to its application and relevance. First Corinthians may be applied as here as a fundamental source for investigation because the tension between the practical and theological are constantly sustain. Here the Christocentric character of Pauls thought is clearly expressed with Pauls answers founded on the rock of Christ. In conclusion it has been seen how Paul confronted the Corinthians Christians regarding their sins and shortcomings, exhorting them not to merge with the world or accept its false values and erroneous lifestyles. The root causes of these errors may be seen in an assimilation of the gospel to Hellenism however a more plausible reason is the human inclination to reshape God in our own image. Paul was well aware of what and why he was doing it when he wrote to the church of God at Corinth (1:2). The apostles purpose in writing to the Corinthians is clearly reproving. Paul wants them to know that he is concerned with the assembly and tells them what they should and not do in explicit terms. In addressing the issues relating to the Lords Supper, marriage and women (as with the other issues) Paul exhibits a clear understanding of the facts. This is received through the reliability of the sources and Pauls own background and worldly experiences. His adroit and forthright response addresss the situation squarely and accurately warranting an effective outcome. Paul makes it clear that his actions have no self advantage but that his writing is a command of the Lord (14:37). Pauls letter to the Corinthians offers the contemporary reader a window into a real and struggling early Christian community that challenged the Corinthians to allow the gospel to engage them in the reality of their daily lives. Likewise, the contemporary reader is challenged to allow the gospel message to engage them in the very realities of daily life and to celebrate their oneness in Christ when the church gathers for Eucharist and spiritual communication.

Rhetorical Reading Essay -- essays research papers

Rhetorical Reading Essay(Revision)   Ã‚  Ã‚  Ã‚  Ã‚  Since they started pouring the concrete for the dam Lake Powell has been a center of controversy. From nature preservationists to ancient ruins advocates the subject has been heated and intense. On the other hand, those who support Lake Powell are just as avid and active in their defense of the reservoir. One of the former, Edward Abbey, sets forth his plea, hoping it does not fall upon deaf ears.   Ã‚  Ã‚  Ã‚  Ã‚  Abbey attempts in his article to help the reader visualize Glen Canyon before it was dammed up. He uses a lot of pathos to help the reader â€Å"feel† the beauty of the previous Glen Canyon and the ugliness of the present. His article seems to be written not to the supporters of Lake Powell, but to those who side with Abbey, perhaps in an attempt to strengthen their resolve to do something about their beliefs. Abbey advocates the draining and naturalizing of the reservoir, allowing it to regress back to its natural state. Although the author is very talented at using connotations and figurative language, he focuses too much on pathos and a 20th century view of nature and lacks sufficient logos and ethos. This essay while very passionate is poorly done. The author, Edward Abbey, admits that he is a â€Å"butterfly chaser, googly eyed bleeding heart and wild conservative†(Abbey, 144). His constant appeals to nostalgia and tree hugging are repetitive and long-winded. However, as mentioned above, he is an expert in figurative language and connotation. Right from the beginning Abbey uses a great metaphor comparing Glen Canyon to the living heart of the canyon lands, and throws in another about the Colorado River being golden. He tries to form a beautiful picture of what Glen Canyon used to be like by sharing an experience that he and a buddy had almost 50 years ago. Although picturesque and ideal, we all understand that change is a natural part of both mankind and nature and that all things have an end. Later in the article Abbey uses more great connotations and points out that the reservoir has had negative effects on the environment in that area. â€Å"†¦Debris brought down into them by desert storms, no longer carried away by the river, must unavoidably build up in the area where flood meets reservoir†(147). And later, â€Å"Anyone who has tried to pilot a motorboat through a raft... ...birds, 800 different mammals and more that a dozen reptile species (Lake Powell). And anyone who has been there will ask, if there is a slight lack of insects, which I am not sure there is, how is that a bad thing? This hardly seems the sterile, lifeless scene that Abbey paints for us and is simply one of the many examples of omission he uses.   Ã‚  Ã‚  Ã‚  Ã‚  I feel that although Abbey means well in trying to preserve the natural form and environment of Glen Canyons, he is unable to see that many, many more people are out enjoying the beauties of Lake Powell than ever graced the shores of the Colorado River in that area. This is what people want. Abbey poorly surmises that the majority of people agree with his viewpoints, â€Å"I am not alone, for I belong to that ever-growing number of Americans, probably a good majority now, who have become aware that a fully industrialized, thoroughly urbanized, elegantly computerized social system is not suitable for human habitation†(Abbey, 144). If that were so Lake Powell would have been drained and dry decades ago. The truth is that with few exceptions, people like Lake Powell just the way it is.   Ã‚  Ã‚  Ã‚  Ã‚  

Schizophrenia :: essays research papers

Schizophrenia is a class of disorders characterized by fundamental disturbances in thought processes, emotion, or behavior. It is also known as a "split mind"; the person is in a world that has nothing to do with everyday experiences. One to one and a half percent of the U.S. population will be diagnosed with it sometime over the course of their lives. Schizophrenia has a pattern of unique and predictable symptoms. There are two main types of symptoms: positive and negative symptoms. The positive symptoms are delusions or hallucinations; negative symptoms are deficits in behavior or an inability to express emotion. But what exactly are these symptoms and are they easy to detect? The more obvious types of symptoms are the positive. One characteristic that is often experienced is delusions, which are known as thoughts with meanings that are unrealistic. For example, people with this disorder tend to believe that they are someone else in disguise such as Elvis or Jesus. Another type of delusion is the delusion of grandeur, which is when an individual believes that they are more important than they actually are. A less common but very real type of delusion is a delusion of persecution, which is when an individual is convinced that others are plotting against him. But even more severe is perceptions known as hallucinations. Hallucinations are perceptions that can not possibly be real because there is nothing external to support them; however, to the person affected, they can be heard, seen, or even felt. Some individuals may see objects change shape or size, which is not very unusual for someone with schizophrenia. On some occasions, individuals claim to hear voices in their heads, telling them to do or say certain things. These voices appear to be so real, that in some instances individuals where known to have committed suicide because that's what the voice told them to do. Less obvious than the positive symptoms but equally serious are the negative symptoms. It is very common for a person to show flat affect, which means they show little or no emotional reaction. If someone shows a person with this disorder an extremely funny movie or a very sad picture, they are unlikely to even smile or shed a tear. People with schizophrenia also refuse to participate in basic everyday activities. They may refuse to eat or wash themselves. Some other symptoms that are less common are disorganized speech and catatonia.

Greek Politics Essay -- Political Democracy Governmental Essays

Greek Politics At the foundation of the widely differing systems devised by democratic peoples, there is one essential conviction, expressed in the word democracy itself: that power should be in the hands of the people. Although democracy today has been slightly inefficient in this idea, with the wealthy, elite class challenging this right, â€Å"it nevertheless claims for itself a fundamental validity that no other kind of society shares†¦.† To completely understand the structure of democracy, one must return to the roots of the practice itself, and examine the origins in ancient Greece, the expansion in the Roman Empire, and how these practices combined make what we recognize as today’s democratic government. Democracy began with the Greeks in the various city-states. Political thought also began in Greece. The â€Å"calm and clear rationalism of the Greek mind† started this way of thinking. Rather than focusing on the religious sphere, the Greeks chose to concentrate on the self and all things visible. They attempted to enter the world of the light of reason. â€Å"Democratic ideology and democratic political thought – the one implicitly, the other explicitly – sought to reconcile freedom and the pursuit of one’s own good with public order.† A sense of the value of the individual was thus one of the primary conditions of the development of political thought in Greece. Political life expressed a shared, ordered self- understanding, not a mere struggle for power. This ideal led to the birth of a new government, a self-governing community – the Greek city-state. A city-state is â€Å"an aggregation of free human beings, bound together by common ties, some of which may be called natural ties, some artificial.† Natural ties are those such as race, language, religion, and land – the territory occupied by the city-state. Artificial ties include law, customs, government, commerce, and self-defense. A governing body does not need all of these ties to become a city-state; however, all must have a reasonable amount of artificial ties. Every community must possess some form of law, otherwise the people are bound together only by natural ties, and thus, they are not a governing body. The Greek polis enabled the people to express their individualism. The polis was â€Å"ideological and it was reflective† in allowing a person to be a part of the political society a... ...w York: Worth Publishers, Inc., 1999). 1. Light. 2. Light. 14. Light. 27. Light. 2. Bibliography Adcock, F.E. Roman Political Ideas and Practice. Ann Arbor: The University of Michigan Press, 1966 Agard, Walter R. What Democracy Meant to the Greeks. Chapel Hill: The University of North Carolina Press, 1942. Barker, Sir Ernest. Greek Political Theory: Plato and His Predecessors. London: Methuen & Co. Ltd., 1960. Easton, David. The Political System: an Inquiry into the State of Political Science. New York: Alfred A. Knopf Inc., 1971. Farrer, Cynthia. The Origins of Democratic Thinking: the Invention of Politics in Classical Athens. Cambridge: Cambridge University Press, 1988. Fowler, W. Warde. The City State of the Greeks and Romans. London: MacMillian & Co. Ltd., 1963. Hollister, C. Warren. Roots of the Western Tradition: A Short History of the Ancient World. New York: McGraw-Hill, 1996. Light, Paul C. A Delicate Balance. New York: Worth Publishers, Inc., 1999. Rhodes, Henry A. â€Å"The Athenian Court and the American Court System.† Yale-New Haven Teachers Institute. New Haven: Yale University Press, 2000.

Rape Scene In The Bluest Eye

In the article Taking Refuge in â€Å"How:† Dissecting the Motives Behind Cholly’s Rape in The Bluest Eye by Rebecca Andrews, Andrews talks about the motives behind Cholly raping Pecola. This article shows how Andrews believes â€Å"†¦ that Cholly is giving his daughter the only form of love he knows how to express†¦Ã¢â‚¬  In order for the us to understand the rape scene they would have to understand his past. Before he was even born his dad had abandoned his mother when she found out she was pregnant and nine days after he was born his mom leaves him in a trash pile. He was left to grow up with his Aunt Jimmy who he had a tough time viewing as a real parent.â€Å"†¦When she made him sleep with her for warmth in the winter and he could see her old wrinkled breasts in her nightgown— then he wondered whether it would have been just as well to have died. † (132) If he looked at her as an actual parent he wouldn’t have thought about it like that but instead he would have thought about it in a good way. Usually kids look forward to sleeping with their mothers but not him; he saw it in a bad way. His first encounters with parenting caused him to understand at a young age â€Å"that a parent/child relationship is not necessarily one that is filled with love.† (Andrews)He was never taught how to have a good parent child relationship therefore he wouldn’t have been able to have one with his own children. â€Å"Moments before he rapes his daughter, he has returned home drunk and sees her washing dishes. His first reaction to her is ‘revulsion’ which is ‘a reaction to her young, helpless, hopeless presence’. (Morrison 161)† Since he had never had love or affection from his parents he had failed to show any to Pecola. He thinks why she should even love him if he can never give her anything. When he sees her hopeless it reminds him of when he felt that way.Which brings him bac k to the first time he had first had sex and it was interrupted when two white guys and make them continue while they watched. By this happening he realized that he could express anger and love through sex. So when he first looks at Pecola he feels hatred but then it changes to love when she shift from one foot to the other and scratches her leg with her toe and it reminds him to when he had first met Pauline. When he first saw Pauline he didn’t have intentionally have feelings of lust as for the same with Pecola. The only way that he can show is love for Pecola is by having sex with her.In my opinion it is not his fault that he can’t show his love in another way. He grew up not knowing how to show that love and when he finally did it was through sex. But that still doesn’t make what he did right. I agree with Andrews when she says â€Å"†¦ that Cholly is giving his daughter the only form of love he knows how to express†¦Ã¢â‚¬  but at the same time h e could have learned to love in a different way for his children. By doing what he did to Pecola she will think that it’s a normal thing. It’s just a beginning of a cycle that will last for a long time.

Rewrite-the Cask of Amontillado Essay

It was in the middle of carnival season when Montresor approached me. In retrospect, I should have noticed the deviant twinkle in his eye. Alas, it was a time of celebration, and I had had much to drink, which seemed to deter me from Montresor’s true intentions that evening. At the time, I was enjoying myself at the carnival festivities, wearing the attire of a jester, complete with cap and bells. Montresor approached me and I was delighted to see him. We chatted, and he informed me that he had purchased a pipe of Amontillado. He told me that he was not certain as to whether or not it was true Amontillado and asked me to look at it for him. Being a connoisseur of fine wines, I was intrigued. Montresor then noted that, since I was occupied, he was going to call upon Luchresi to assist him with his dilemma. I was quite taken aback by this, as Luchresi cannot compare to my taste. Montresor was about to depart, but I was adamant and won my way to Montresor’s vaults. I subsequently grabbed Montresor’s arm, and we made our way to his dwelling. Once again, I should have perceived right away that something was about, considering the entire home was empty. However, I brushed it off, assuming that all of the help was out being merry. Montresor obtained two candles off the wall, handing one to me, and we made our way down into the catacombs. By this point, the intoxication I was experiencing seemed to worsen. Holding onto Montresor for support, I inquired as to how far we would be going. He informed me that20it was much farther down, and, as I looked at the nitre upon the walls of the murky and sodden catacomb, a coughing fit took hold of me. It was then that Montresor attempted to have us turn back. However, his diligent attempts at making me turn around just made me want to go forward even more. I was not about to willingly allow Luchresi to take my spot as the finest wine connoisseur in the area. Handing me a leak of Medoc, we continued down the dingy catacombs. He would continue to feed me wines for the duration of the walk, all the while my intoxication worsening. For much of our journey, the only sound to be heard was that of the bells upon my hat jingling, along with our footsteps. Looking back on the evening, I ought to have realized something was stirring in Montresor’s head. The morose look on his face worsened with each step we took. At last, we made it to the Amontillado.