Mcl restaurant Research Paper Example | Topics and Well Written Essays - 250 words

Mcl restaurant - Research Paper Example Top-level managers giving instruction to their immediate subordinates what is referred to as a chain of command characterizes this organization structure. In this line organization structure, the managers can also delegate part of their functions to their subordinates while remaining responsible for their actions. Decentralization is further embraced in the line structure whereby there are managers responsible for the various departments of the restaurant. MCL organization follows a function wise department in which similar tasks are brought together. This kind of departmentalization is a reflection of the functions of the organization, follows the principles of specialization, and promotes control by the top managers. Task oriented departmentalization is also simple to understand in addition to the improvement in efficiency in the business. Functional departmentalization ensures easier communication and eradicates duplication of functions. However, functional departmentalization causes the risk of overspecialization and concentration on the departmental objectives rather than the general organizations goals (Griffin & Moorehead 78). This may hamper the realization of the overall objectives of the business. It might also be characterized by communication breakdown between the organizations different functions. MCL organization structure supports its strategy by promoting efficient communication, determines the execution of roles with the aim of ensuring organizations success. The structure also makes the organization respond to the changes in the environment and pursue new ways of achieving objectives. Moreover, the structure defines how work is done and coordinated hence eradicating

Theoretical Perspectives as Rituals of Power and Knowledge Essay Example for Free

Theoretical Perspectives as Rituals of Power and Knowledge Essay â€Å"Pornography is a panoptic function. It is everything watch by a mechanical eye†¦Optics is the genius of the West, and voyeurism is its major mechanism of control.† Monica Sjoo and Barbara Mor, The Great Cosmic Mother, p. 328. In order to begin to understand â€Å"panoptic functions,† such as the function of pornography as expressed in the headlining quote, one must understand these functions as structures for generalization, in order to later deconstruct deeper and more hidden meanings. In this sense, theoretical perspectives are always selective, yet it is within this selectivity that we can begin to unearth very deeply layered psychological and societal mechanisms of control. This essay will outline three historical mechanisms of social control (Christian demonology, classic criminology and the sciences of the medicalization of social control), and will juxtapose said mechanisms against the backdrop of sadistic pornography as a highly structured, ritualized agency for power and the creation of the â€Å"Other.† The essay will conclude with suggestions for a reduction in social mechanisms of hegemony and the creation of â€Å"otherness,† through an individual reduction in the psychological creation of â€Å"Other.† Christian demonology Christian demonology is an early tactic of the Roman Catholic Church, and a subsequent tactic of the modern-day deliverance-oriented Pentecostal ministries. In the case of demonology, the ecclesiastic power center felt that there was a need to utilize hegemonic tactics by creating a clear enemy in the form of a spirit force given all the qualities abhorred in humans. A clear evil was created for the reduction of deviant behaviors. A study into demonology will render a comprehensive list, given by the Church, of characteristics and activities in humans that create an association or an invocation for a possible demon take-over. Such activities as yoga, martial arts, female prayer gatherings, telepathy, seduction, and divination are all examples of activities that bring about demon possessions in human beings. Often demons are said to be the creators of negative emotions in humans. Many times, the Church would appeal to demonology for the explanation of any perceived deviance in behavior, particularly among women.   The organization (in this case, church) outlines clear behaviors and psychological characteristics deemed as â€Å"offensive† or â€Å"sinful.† The power structure then creates an outside force that has the power to take over the most intimate part of a human being: his/her very soul. The soul is captured by a fictitious being incapable of eradication by the human. In â€Å"The Great Cosmic Mother: Rediscovering the Religion of the Earth† (Monica Sjoo and Barbara Mor), we can see how, through fear tactics, the human being has been placed in a situation of inferiority, and must then appeal to the Church itself for the remedy and the perceived deviance. The female element, the relationship of the human to the all-encompassing reality out there, has become territory of the white male dominating power. The Church, in this fashion, is both the creator and the eradicator of evil, of sin, or of social deviance. Human morality in the Other (the sinner) is created, judged and remedied through the interaction with the power structure. Christian demonology is a clear example of what Stephen Pfohl refers to as â€Å"social control†, stating that â€Å"When effective, social control ritually reduces, expels, or constrains what is other to the dominant organization of power within a specific historical period.† Through the creation of a demon possessive force, Church hegemonies successfully ritualize a categorization of behaving and thinking considered moral, and others that are considered evil, sick, immoral or crazy. This is the creation of deviance. Core rituals and images of demonic social control include the social contract, rational hedonism, and the calculation of pleasure and pain. These are concepts are drawn upon in Stephen Pfohl’s â€Å"Images of Deviance and Social Control.† The social contract, in the case of demonology, there is an implied agreement between the Church and the people, whereby a social order is established. In this sense, people give up some say over particular beliefs, in order to receive the protection of the authoritative body. In this sense, we can see how quickly people are ready to give up rights over action in order to receive a free pass into heaven. Rational hedonism involves an understanding of reality based on the search for pleasure and the avoidance of pain. The calculation of pleasure can be different to differing individuals.   Sexual sadism is an example of this, thus pleasures cannot be judged based on their qualities.   Ritually, the creators of demonology devised an entire host of rituals and images to further enforce the creation of deviance. Exorcism of demons, witch hunts, literature on demons, as well as specific cleansing techniques and remedies should one come in contact with such demons.   (though, again, some discussion of the core images and rituals of this form of social control would be helpful). As you point out, sadism is about domination and humiliation, but Susan Griffin offers a more robust definition of it. This definition involves the (masculine) othering of sexuality, nature, desire, and Eros†¦which, once projected onto the bodies of women, becomes a target of (sadistic) control. Perhaps this process of othering is similar to that you noticed in the demonic perspective. Perhaps, too, the sadistic fear and resulting domination of bodies resembles the medicalization of control over human bodies. Finally, in â€Å"Images of Deviance and Social Control† there are several relevant passages on sadism and these perspectives. See, for example, the closing section of the chapter on the classical perspective and also consider the witch burnings of the demonic perspective. Grade: C+ Please take these comments into consideration and revise the paper. Thank you!! Classical Crminology Classical criminology, an 18th and early 19th century reform to the justice and the prison system, it is associated with authors such as Cesare Beccaria (1738-1794), Jeremy Bentham (1748-1832), Samuel Romilly (1757-1818). These philosophers claimed to be advocates of principles of rights, fairness and due process in place of retribution, arbitrariness and brutality within the justice system. Critics of classical criminology claim that the system was a mere cover-up to the more outright systems of torture of the time, replacing blatant and barbaric control mechanisms with more subtle ones.   Ã¢â‚¬Å"Critical criminologists see in these reforms a tool by which the new industrial order of capitalism was able to maintain class rule through appearing to apply objective and neutral rules of justice rather than obvious and direct class domination through coercion.† A part of classical criminology involves Social Control theory, whereby the process of socialization is furthered, building what is perceived â€Å"self-control† and lessening â€Å"anti-social† behaviors either by direct punishments or by more internal guilt-based controls. The Medicalization of Social Control Medicalization can be defined as â€Å"the process by which non-medical problems come to be defined and treated as if they are medical issues.† Recent times have witnessed an explosion of the medicalization of many areas of human experience and pathology. Alcoholism, emotional problems such as anxiety and depression, and even the experience of menopause in women, have been claimed by the medical community to be areas where an allopathic response is necessary. The dramatic growth in the number of categories of mental illness as explained the various versions of the DSM (diagnostic and statistical manual of mental illness) are primary examples. For instance, the current (DSM-IV) version lists impotence, premature ejaculation, jet lag, and caffeine intoxication as mental illnesses. In this sense, many of the body and mind’s processes are given somatic remedies through Western medical processes and medicines. If we think of our natural bodies and the processes that accompany it, we can see that this is truly our most intimate and personal sphere. In the case example of a woman with menopause, here we can clearly see how the medicalization of a woman’s natural hormonal changes are surrounded in discourses of negativity. Women are made to feel as if something is essentially wrong with them. The medical community can then cash in on these feelings of deviance in women, offering a plethora of remedies at a heavy cost. This process, named by Irvin K. Zola, extended the realm of medicine to formerly non-medical areas of life. In its extreme form, it includes social deviance, and even aging, as medical problems. The medical community, as a hegemony, has extended its discourse of power over into the realms of a person’s natural right to even die, making them feel like death itself is a condition of deviance. In this way, yet again, the individual is placed in an inferior state, stripped of power over their bodies ´ natural tendencies. Simply put, doctors are placed within the hierarchal structure as priests or shamans, the controllers of the power, the ultimate oracles for the human condition and the decision makers regarding our bodies as medicine corners more and more areas of our lives.   The medicalitzation of phenomena also follow ritualistic behavior. In much the same way as a priest tells us how to behave morally in order to avoid damnation, and a psychologist tells us how to behave socially in order to avoid imprisonment, similarly, medical doctors and pharmaceutical companies lay claim on bodies by instructing them how to behave in order to be free from disease. This ritual is based on imagery, which comes to us in the form of the mass media. The mass media represents the motivating ritualization force behind medicalization, whereby viewers are constantly being presented with a list of new diseases and the remedies offered to relieve these problems. Unfortunately, many of the so-called diseases are in fact natural processes in the pathway of life. Rituals of Sadistic Pornography as Related to Power Structure Deeply embedded into each of these three previously outlined power structures is an inherent need for group control. This is a reflection of an individual need for control, and of an inherent dissatisfaction with one’s own self. Nowhere can this be clearer seen than in sadistic pornography. In her book, Pornography and Silence, Susan Griffin eloquently describes the process of control in pornography. There need not be pain transpiring between the two people. The essential element is control and humiliation. One must be in control of the other, and own must humiliate the other in this culture to have power over another is a form of humiliation also objectification is a form of humiliation. We can extend this metaphor towards each of the aforementioned structures, whereby hegemony represents the sadist. A simple look into the definition of the two terms reinforces this belief. Hegemony is defined as the dominance or leadership of one social group or nation over another. A sadist is defined as someone who enjoys inflicting pain over another. The very nature of dominance is the clear intent to subordinate another, and in this lies the need for control as seen in demonology, classical criminology and medicalization. It is also the basic structure for any system, whether capitalism, racism, or religion, whereby one imposes power over another. â€Å"Group-ness† is the nature of humans, as well as many animals. We have the tendency to form groups for emotional and biological well-being. Against this backdrop, it is not to say that the nature of groups is sadistic, and therefore grouping is the problem. It is possible to create groups for social cohesion and working together in a way the supports the rights of the individual. This involves a commitment on the part of each individual to only be responsible for his/her own actions. It requires a deep realization, on a psychological level within the individual, that the creation of â€Å"Otherness† will do nothing but further alienate. In this light, we can begin to heal these destructive social devices through an acceptance of the individual right to have ownership of his/her body and processes as well as modes of behavior and expression. Sources (1) Griffin, Susan. â€Å"Pornography and Silence: Culture’s Revenge Against Nature† (2) Mor, Barbara. Sjoo, Monica. â€Å"The Great Cosmic Mother: Rediscovering the Religion of the Earth† (3) Pfohl, Stephen. â€Å"Images of Deviance and Social Control: A Sociological History† (4) Williams, Patricia. â€Å"The Alchemy of Race and Rights: Diary of a Law Professor† Web Sources: http://en.wikipedia.org/wiki/Neo-classical_school http://www.uta.fi/laitokset/tsph/health/society/medicalisation.html Online Dictionary of the Social Sciences. bitbucket.icaap.org/dict.pl?term=CLASSICAL%20CRIMINOLOGY 7k

The cause of the Six Day War

The cause of the Six Day War The immediate causes of war can be traced back to Soviet plotting. A large parade was planned for Israel Independence Day, but after some controversy, heavy weapons were not permitted in the capital. The Soviets took advantage of the situation and claimed that the reason was because Israel was amassing its army on the northern border with Syria. This information was quickly passed to the Egyptian president who declared a state of emergency and sent troops to the Sinai Peninsula. The claims were debunked but ignored and Egypt continues the troop buildup. In response Israel sent troops and tank companies to the southern border. On the morning of the May 16, the number of Egyptian and Palestinian troops in the Sinai had tripled overnight. Egyptian planes began a reconnaissance of the nuclear reactor in Dimona on May 17 prompting Israel to call up 18,000 reservists. War seemed imminent on May 18 as the Egyptian General in charge of the Sinai forces stated on Cairo radio The Egyptian forc es have taken up positions in accordance with our predetermined plans. The morale of our armed forces is very high; for this is the day they have so long been waiting for, for this holy war (Committee for Accuracy in Middle East Reporting in America). By May 20 more than 80,000 Israeli reservists had been called up to active duty. On May 22 Egypt committed an act of war by blocking Israeli shipping through the Strait of Tiran. Israel made several attempts at diplomacy for the rest of the month and appealed to the U.S. for support. The U.S. rejected a preemptive strike but offered aid in returning access to the Strait of Tiran. By the end of the month the surrounding Arab nations had made several alliances and defense pacts, Israel now surrounded by 500,000 troops, more than 5,000 tanks, and almost 1,000 fighter planes (Committee for Accuracy in Middle East Reporting in America). Israel received word that the U.S. could support a preemptive strike and the newly appointed defense minister, Moshe Dayan finalized the war plan. On June 4, the Israeli cabinet learned that France had issued an arms embargo on the region and once again the U.S. no longer supported a preemptive strike and also issued an arms embargo. The U.S. State department announced that Our position is neutral in thought, word and deed (Bard, The 1 967 Six-Day War). Never the less, the cabinet voted 12-2 for a preemptive strike that would begin the following morning. WAR The Israelis faced a war on three battlefronts, the borders with Egypt, Jordan and Syria. On the Egyptian front the Israelis attacked with unexpected force. The attack was two-phased, phase one was a simultaneous air and ground attack designed to break into the country. Phase two was designed to exploit the success of phase one and attack the remaining forces in the Sinai. Phase one was a complete success, Israel attacked with 90% of its Air Force inventory, more than double what Egypt expected. Additionally the air attack began not at dawn as expected but strategically at 0745 when most of the Egyptian leadership was out of contact in traffic. The air attack first concentrated on disabling the enemy runways then concentrating on bombers and MiG fighter jets before expanding the attack to include all aircraft types and strategic missile and radar locations. The ground attack was a threefold attack coming from the north, east and west. The battles were fought the night before and the morning of June 6 and by mid-day all the Israeli targets were captured. Israel had successfully broken through Egyptian defenses in central Sinai and severely damaged the rest of Egypts defenses. Phase twos purpose was to exploit the success of phase one but due to the rapid success of phase one many Egyptian citizens and even soldiers did not know the gravity of the situation. The Egyptian military chief, Marshal Amer was well aware of the disaster and was unable to maintain control. He began sending contradicting orders to the battlefront before he ordered a complete retreat. After a mere 96 hours the war in the Sinai was over (Committee for Accuracy in Middle East Reporting in America). On the Jordanian front, Jordan had placed approximately 45,000 troops within the West Bank on 10 of 11 bridges into Israel. The morning of June 5 Jordan began an air attack on Israel and Jordan received false intelligence that Egypt had crippled 75 percent of the Israeli Air Force and began an invasion of Israel. Israel did not immediately respond but by mid-day it was clear that a war with Jordan could not be avoided and they began a counterattack. Israel began by recovering land lost that morning during the initial Jordanian attack and then began moving toward Jerusalem. At the end of the first day of fighting the Israel air and ground forces were successful in isolating Jerusalem. The next day Israel continued their assault on Jerusalem and by the morning of June 7 Israel took the last objective of the Temple Mount, the holiest site in Judaism. Israel continued into the West Bank and by that evening both sides agreed to a UN cease fire, ending the fighting and leaving Israel total control of Jerusalem and the West Bank. On the Syrian front, Syria had received false soviet intelligence claiming that Israel was preparing for an offensive. In response to the warning, Syria activated its mutual defense pact with Egypt and began deploying its troops along its 40 miles of border between Israel. On the first day of the war, Syria began air attacks on northern communities and attempted a strike on the Haifa oil refineries. The Israeli Air Force responded by attacking Syrian airbases. The next day Syria increased their attacks and sent two companies across the border. The attacking Syrians were held off by local defenses until the Israeli Air Force responded and pushed them back over the border. By the fourth day of the war on June 8, Syria accepted a UN cease fire but after only five hours they disregarded the cease fire. With a majority of Israeli forced currently in the Sinai and the West Bank, Israel had only taken defensive positions and had not begun an offensive with Syria. This gave Syria the false s ense of security in their positions on the Golan Heights. After achieving victory in the Sinai, Israeli resources could turn their attention to the north. On June 9 the Israeli Air Force began bombing the Golan Heights. By mid-day Israeli ground forced had crossed into Syrian territory. By the next morning, Israeli forces were approximately 10 km out of Quneitra and Damascus radio announced the fall of the city hoping to enlist the aid of the Soviets. However, the tactic backfired and Syrian soldiers in the Golan panicked and fled. By nightfall the fighting in the Golan Heights ended and the Six-Day was over. IMMEDIATE EFFECTS Immediately after the war the Arab nations continued to reject Zionism and vowed to continue to oppose Israel, they demanded no peace deals and no negotiations with Israel. On June 9 U.S. President Johnson offered his five principles for peace in the region. Despite the opposition from the other nations in the region, Israeli Prime Minister Levi Eshkol agrees to use the five principles for future negotiations. Five months later the United Nations Security Council delivered Resolution 242. The resolution was carefully worded to act as a guide for negotiating peace. Shortly after the resolution was passed, Jordan and Israel recognized the resolution. Later Egypt also recognized their own interpretation of it, and continued to state that they would not negotiate with or recognize Israel. Syria refused to accept the resolution and declared it was only another form of occupation (Committee for Accuracy in Middle East Reporting in America). LONG TERM EFFECTS One of the biggest long term effects of the Six-Day War was the number of Arab refugees from the West Bank. Jordans decision to attack Israel caused many Arabs to flee the West Bank into the East Bank in Jordan. When Israel gained the West Bank many Arabs that fled were now homeless. Eventually most of the refugees were allowed to return and prospered due to increased economic growth. After the war Israel began to invest in the infrastructure of the West Bank and created policies that allowed Arabs to move freely over the border. Despite the economic prosperity in the region that lasted more than two decades, Palestinian leadership continued violent attacks that had led to increased Israeli security measures. Israel did eventually return the Sinai to Egypt, giving up many developed towns, strategic military positions and oil fields (Bard, Israel Makes Peace with Egypt). In return for returning the Sinai, Israel and Egypt signed a peace treaty that has been able to maintain peace for the last two decades. Despite progress with Egypt the other surrounding Arab nations continue hostilities with Israel, with the latest conflict beginning in 2008 along the Israeli-Lebanese border.

Report on Wind :: Wind Energy Weather Essays

Report on Wind I did my report on wind. As you may or may not know wind moves horizontally, and the wind that doesn’t move horizontally moves vertically. That kind of wind is called a current. Many things may cause these rushes of moving air, one thing would be atmospheric pressure differences. The differences in the distribution of pressure and temperature is caused by the unequal distribution of heat. There are also the differences in the thermal properties of land and the ocean surfaces. When the temperatures of different regions become unequal, the warmer air will normally rise and move over the cold air because the cold air is heavier. That will sometimes cause things like tornadoes. Another way that winds move are by the usually great rotation of the earth. Isn’t that enough as it is? Really though†¦..how fast are we rotating and flying through space? Winds are classified into four major types believe it or not. The four major groups are, the local winds, the seasonal winds , the cyclonic and anticyclonic winds, and the prevailing winds. That’s kind of impressive if you ask me! Most people think of wind as a slight breeze on a summer’s day when it could be so much more. There are actually many, many more kinds of wind. You must remember that those are just the four main kinds. Now back to our "summer’s breeze," the strongest wind ever reliably measured on the surface of the earth was 362 km per hour or 225 miles per hour, recorded on Mount Washington, New Hampshire, on April 12, 1934. Considerably stronger winds, however, occur near the centers of tornadoes. I also thought that that was pretty neat. I got that fact out the Encarta ’95 encyclopedia, a very reliable source. That’s where I got a lot of the information in this report. Now we get the chance to talk about the local winds. These winds are determined by the seasonal changes in temperature and pressure over the land as well as water. During the day changes occur, which will exercise a similar but more of a local effect on places. These changes that will only occur during the day are diurnal. These diurnal occurrences happen mostly in the summer, because the land is warmer than the surrounding water during the day and is colder than the water by night. Isn’t it strange? O’well. The variations of pressure therefore lead or move a called forth system of breezes directed toward the land during the daytime and back towards the sea at night.

Canadian Culture in the Classroom Essay

There is a real lack of appreciation for Canadian literature across Ontario. In grade 12 classrooms across the province there is a wide variety of material studied, very little of it being of Canadian descent. While good writers exist in all cultures, Ontario students should mainly study Canadian authors as there needs to be focus on Canadian culture, to also promote and establish current authors, and to encourage young Canadian writers. Southern neighbours have already swamped Canada with their various ways of life. There is no reason for American culture to leak into the classroom. Canadian culture has never had the chance to blossom, even with the potential possessed, because of the storied and rich culture that has preceded it. Always under the thumb of foreign culture, Canadian authors were always an afterthought. For years, a student in Ontario would study Shakespeare and other British writers, and today, even American writers such as Fitzgerald. All of them, no doubt writing q uality literature, but the big picture is being missed. Many schools limit a student’s exposure to a Canadian novel to ISP reading lists. In this sense, Canada is an attic in which we have stored American and British literature without considering our own (Davies, Letters in Canada 426). No wonder a Canadian student has problems appreciating there culture. It seems as though that any Canadian literature studied is out of date to begin with. This includes works such as Mordecai’s Apprenticeship of Duddy Kravitz or Lawrence’s, Stone Angel. Fifth Business, which was published in 1970 – over 40 years ago – is still on many courses of study in Gr. 12 classrooms. Atwood’s Handmade Tale, the most recent of these books was published in 1985; over twenty five years ago. Again, while most teachers allow and may even encourage a student to focus on more modern Canadian books for their ISP, the classroom experience is almost always limited to studying these golden oldies. In order for Canadian literature to become a staple in the Ontario classroom, there needs to be an infusion of modern Canadian novels. Then there is the issue of these out of date authors not reflecting our modern multicultural society. There needs to be a variety of races represented in literature because, it is these very people which make Canada so diverse. As Robertson Davies stated†¦ â€Å"Canada is not going to have a national literature in the mode of those European lands where a long history has bound the people together, and where a homogeneous racial inheritance has given them a language, customs, and even a national dress of their own† (Transactions 35). We need to look at the work of Canadian authors who have come here from different backgrounds as to inspire young authors of all races. There is no doubt a brilliant mind out there, who could turn into a Canadian icon, but simply has no interest in Hamlet or Life of Pi. As Canadians, we are lost in a sea of international influences; we hardly know who we are. No wonder that Margaret Atwood can comment that Canadians have issues with establishing their identity. In discussing Canadian writers, she argues a Canadian state of mind does not really exist†¦ â€Å"I’m talking about Canada as a state of mind, as the space you inhabit not just with your body but with your head. It’s that kind of space in which we find ourselves lost† (Margaret 18). In order for this great nation to continue to produce young writers, to establish the current authors, and to gain Canadian literature the respect it deserves, the focus in the Canadian classroom needs to be on Canadian writers. While some might think that students will be prevented from studying the best literature out there, taking this approach will allow Canadian students to see the value of our authors, especially with the many talented Canadian authors. Although there is no need to completely uproot staples such as Shakespeare, from a curriculum, Canadian culture need to be priority number one. Works Cited Atwood, Margaret. Survival: A Thematic Guide to Canadian Literature. Toronto: McLelland and Stewart, 1972. Print. Davies, Robertson. Letters in Canada. Toronto: Macmillan Press, 1979. Print. Davies, Robertson. Transactions of the Royal Society of Canada. IV. XIII. Ottawa: Royal Society of Canada, 1975. Print.

Kahlil Gibran Essay

But Gibran was primarily a poet and a mystic in whom thought, as in every good poet and good mystic, is a state of being rather than a state of mind. A student of Gibran’s philosophy, therefore, finds himself more concerned not with his ideas but with his disposition; not with his theory of love but with Gibran the lover. That Gibran had started his literary career as a Lebanese emigrant in America, passionately yearning for his homeland, twentieth-century and intellectual may, perhaps give a basic clue to his disposition framework. To be an emigrant is to be an alien. But to be an emigrant mystical alienation is added poet is to be thrice alienated. To geographical from both conventional human society at large, and estrangement also the whole world of spatio-temporal existence. Therefore such a poet is gripped by a triple longing: a longing for the country of his birth, for a utopian human society of the imagination in which he can feel at home, and for a higher world of metaphysical truth. This Gibran with the basis for his artistic creatitriple longing provided vity. Its development from one stage of his work to another is only a variation in emphasis and not in kind; three strings of his harp re always to be detected and towards the end of his life they achieve * Al-Majm? ‘ah al K? milahli Mu’allaf? t Gibr? nKhal? lGibr? n,Beirut 1949-50 Sand and Foam, New York 1926 ThePropbet, New York 1923 The Forerunner,New York 1920 Jesus the Sonof Man, New York 1928 The Earth Gods,New York 1931 1 TheProphet, 33. p. 56 almost perfect harmony in his master-piece, The Prophet, where the home country of the prophet Almustafa, the utopian state of human existence and the metaphysical world of higher truth become one and the same. To The Prophet as well as to the rest of Gibran’s works, Music can be considered as a prelude. Published eleven years after Gibran’s emigration to Boston as a youth of eleven, this essay of about thirteen pages marks the author’s debut into the world of letters. Though entitled Music, this booklet is more of a schoolboy’s prosaic ode to on it. As such, it tells us more music than an objective dissertation about Gibran, the emotional boy, than about his subject. The Gibran it reveals is a flowery sentimentalist who, saturated with a vague sees in music a floating sister-spirit, an ethereal nostalgic sadness, of all that a nostalgic heart is not and yet yearns to be. embodiment of the whole essay, both in style and in spirit, is the Representative following quotation, in which he addresses music: â€Å"Oh you, wine of the heart that uplifts its drinker to the heights of the world of imagination;-you ethereal waves bearing the soul’s phantoms; you sea of sensibility and tenderness; to your waves we lend our soul, and to your uttermost depths we trust our hearts. Carry those hearts away beyond the world of matter and show us what is hidden deep in the world of the unknown. â€Å"‘ Between Mztsic of 1905 and The Prophet of 1923, Gibran’s writings as well as his thought seem to have passed through two stages: the youthful period of his early Arabic works, Nymphs of the Wally, Spirits Rebellious, Broken Wings and A Tear and a Smile, published between 1907 and 1914, and the relatively more mature stage of Processions, The Tempests, The Madman, his first work in English, and The Forerunner, his second, all leading up to The Prophet. It is only natural that in his youthful stage Gibran’s longing in Chinatown, Boston, where he first settled, for Lebanon, the country of the first impressionable years of his life, should dominate the two other strings in his harp. Nymphs of the Vallg is a collection of three short stories; Spirits Rebellious consists of another four, while Broken names and Wings can easily pass for a long short story. Overlooking dates, the three books can safely be considered as one volume of eight collected short stories that are similar in both style and conception, even to the point of redundancy; in all of them Lebanon, as the unique 1 See â€Å"al M? ? qa† al-Majm? ‘ah in al-K? milah (The Complete Works), vol. I, p. 57. 57 of mystic natural beauty, provides the setting. The different heroes, though their names and situations vary from story to story, are Khalil Gibran in essence one and the same. They are unmistakably the youth himself, who at times does not even bother to conceal his identity, speaking in the first person singular in Broken Wings and as Khalil in â€Å"Khalil the Heretic† of Spirits Rebellious. This first-person hero is typically to be found challenging pretenders to the possession of the body and soul of his beloved Lebanon. These pretenders in the nineteenth and early twentieth century are, in Gibran’s reckoning, the feudal lords of Lebanese aristocracy and the church order. The stories are therefore almost invariably woven in such a way as to bring Gibran the hero, or a Gibran-modelled hero, into direct conflict with of one or another of those groups. representatives In Broken Wings, Gibran the youth and Salma Karameh fall in love. But the local archbishop frustrates their love by forcibly marrying Salma to his nephew. Thus Gibran finds the opportunity, whilst his love of the virgin beauty of Lebanon, to pour out his singing anger on the church and its hierarchy. In Spirits Rebellious, Iihalil the heretic is expelled from a monastery in Mount Lebanon into a raging winter blizzard, because he was too Christian to be tolerated by the abbot and his fellow monks. Rescued at the last moment by a widow and her beautiful daughter in a Lebanese hamlet and secretly given refuge in their cottage, he soon makes the mother an admirer of his ideals of a primitive anticlerical Christianity and the daughter a disciple and a devoted lover. When he is discovered and captured by the local feudal lord and brought to trial before him as a heretic and an outlaw, he stands among the multitudes of humble Lebanese villagers and tenants and speaks like a Christ at his second coming. Won over by his defence, which he turns into an offensive against the allied despotism of the church and the feudal system, the simple and poverty-stricken villagers rally round him. As a consequence the local lord commits suicide, the priest takes to flight, Khalil marries the daughter of his rescuer, and the whole village lives ever afterwards in a blissful state of natural piety, amity and justice. John the Madman† in Nymphs of the Valley is almost a duplicate of Khalil the heretic. Detained with his calves by the abbot and monks of a monastery simply because the calves have intruded on its property, John, the poor calf-keeper, accuses his persecutors and all other men of the church of being the enemies of Christ, the modern pharisees land 58 on the poverty, misery and goodness of the very people prospering like himself in whom Christ abides. â€Å"Come forth again, o living out of your Christ,† he calls, â€Å"and chase these religion-merchants For they have turned those temples into dungeons where the temples. nakes of their cunning and villainy lie coiled. † 1 Because he was social order uniinspired with sincere truth under a domineering to sincerity and truth, John was dismissed as a formly antagonistic madman. It is easy to label Gibran in this early stage of his career as a social reformer and a rebel, as he was indeed labelled by many students of his works in the Arab world. His heroes, whose main weapons are their eloquent tongues, are always engaged in struggles that are of a social nature. There are almost invariably three factors here: innocent romantic love, frustrated by a society that subjugates love to worldly selfish interests, a church order that claims wealth, power and absolute authority in the name of Christ but is in fact utterly antichrist, and a ruthlessly inhuman feudal system. However, in spite of the apparent climate of social revolt in his stories Gibran remains far from deserving the title of social reformer. To be a reformer in revolt against something is to be in possession of a positive alternative. But nowhere do Gibran’s heroes strike us as having any real alternative. The alternatives, if any, are nothing but the negation of what the heroes revolt against. Thus their alternative for a corrupt love is no corrupt love, the sort of utopian love that we are made to see in Broken Lf/ings; the alternative for a feudal system is no feudal system, or the kind of systemless society we end up with in Spirits Rebellious; and the alternative for a Christless church is a Christ without any kind of church, madman in the kind of role in which John has found himself. Not being in possession of an alternative, a social reformer in revolt is instantly transformed from a hero into a social misfit. Thus Gibran’s heroes have invariably been heretics, madmen, wanderers, and even prophets and Gods. As such they all Boston, drawn represent Gibran the emigrant misfit in Chinatown, in his imagination and longing to Lebanon, his childhood’s fairyland, who is not so much concerned w ith the ills that corrupt its society as with the corrupt society that defiles its beauty. What kind of Lebanon Gibran has in mind becomes clearer in a relatively late essay in Arabic, in which his ideal of Lebanon and that of the antagonists whom he portrays in his stories are set against one another. vol. 1 Al-Majm? ‘ahal-K? mila, I, p. 101. 59 The best that Gibran the rebel could tell those corrupters of Lebanese society in this essay entitled â€Å"You Have Your Lebanon and I have Mine† is not how to make Lebanon a better society, but how beautiful is Lebanon without any society at all. He writes: â€Å"You have your Lebanon and its problems, and I have my Lebanon and its beauty. You have your Lebanon with all that it has of various interests and concerns, while I have my Lebanon with all that it has of aspirations and dreams †¦ Your Lebanon is a political riddle that time to resolve, while my Lebanon is hills rising in awe and attempts Your Lebanon is ports, industry majesty towards the blue sky †¦ and commerce, while my Lebanon is a far removed idea, a burning emotion, and an ethereal word whispered by earth into the ear of heaven †¦ Your Lebanon is religious sects and parties, while my Lebanon is youngsters climbing rocks, running with rivulets and ball in open squares. Your Lebanon is speeches, lectures and playing while my Lebanon is songs of nightingales, discussions, swaying branches of oak and poplar, and echoes of shepherd flutes reverber1 ating in caves and grottoes. † It is no wonder that this kind of rebel should wind up his so-called social revolt at this stage of his career with the publication of a book of collected prose poems entitled A Tear and a Smile. The tears, which are much more abundant here than the smiles, are those of Gibran the misfit rather than of the rebel in Boston, singing in an exceedingly touching way of his frustrated love and estrangement, his loneliness, homesickness and melancholy. The smiles, on the other hand, are the expression of those hitherto intermittent but now more numerous moments in the life of Gibran the emigrant when the land of mystic beauty, ceases to be a geographical Lebanon, in his imagination into expression, and is gradually metamorphosed a metaphysical After such rudimentary as his homeland. ttempts short story â€Å"The Ash of Generations and the Eternal Fire† in Nymphs Gibran has of the Valley, expressive of his belief in reincarnation, managed in his prose poems of A Tear and a Smile to give his homesickness a clear platonic twist. His alienation has become that of the human soul entrapped in the foreign world of physical existence, and his homesickness has become the yearning of t he soul so estranged for rehabilitation in the higher world of metaphysical truth whence it has originally descended. It is for this reason that human life is 1 Ibid. , vol. III, pp. 202-203. 60 expressed by a tear and a smile: a tear for the departure and alienation The historic analogy and a smile for the prospect of a home-coming. of the sea in this respect becomes common from now on in Gibran’s writings: rain is the weeping of water that falls over hills and dales from the mother sea, while running brooks sound the estranged â€Å"Such is the soul†, says Gibran in one of happy song of home-coming. rom the universal soul it takes its his prose poems. â€Å"Separated course in the world of matter passing like a cloud over the mountains of sorrow and the plains of happiness until it is met by the breezes of death, whereby it is brought back to where it originally belongs, to the sea of love and beauty, to god. † 1 When Gibran’s homeland, the object of his longing, was Lebanon, his anger was directed against those who in his view had defiled its beauty. But now that his homeland had gradually assumed a metaphysical Platonic meaning, his attack was no longer centred on local influences clergy, church dogma, feudalism and the other corrupting in Lebanon, but rather on the shamefully defiled image that man, the emigrant in the world of physical existence, has made of the world of God, his original homeland. Not only Lebanese society, but rather human society at large has become the main target of Gibran’s the second stage of his career. isgust and bitterness throughout This kind of disgust constitutes the central theme in Gibran’s long Arabic poem Processions of 1919 and his book of collected Arabic essays The Tempests of 1920, his last work in Arabic, as well as in his first two works in English, The Madman of 1918, and The Forerunner of 1920, both of which are collected parables and prose poems. The hero in Gibran’s poetico-fictional title-piece in The Tempests, Youssof al-Fakhry in his cottage among the forbiddi ng mountains, becomes a mystery to the awe-stricken Only to neighbourhood. Gibran the narrator, seeking refuge in the cottage one stormy evening, does he reveal the secret of his heroic silence and seclusion. â€Å"It is a certain awakening in the uttermost depth of the soul,† he says, â€Å"a certain idea which takes a man’s conscience by surprise at a moment and opens his vision whereby he sees life †¦ projecof forgetfulness, ted like a tower of light between earth and infinity. † 2 Looking at the rest of men from the tower of life, from his giant God-self which he has so recognized at a rare moment of awakening, Youssof al-Fakhry sees them in their forgetful day-to-day earthly 1 Ibid. vol. II, p. 95. 2 Ibid. , vol. III, p. 111. 61 to existence, at the bottom of the tower. In their placid unwillingness lift their eyes to what is divine in their natures, they appear to him as disgusting pigmies, hypocrites and cowards. â€Å"I have deserted people†, he explains to his guest, â€Å"because I have found myself a wheel turnin g he right among wheels invariably turning left. † â€Å"No, my brother,† adds, â€Å"I have not sought seclusion for prayer or hermitic practices. Rather have I sought it in escape from people and their laws, teachings and customs, from their ideas, noises and wailings. I have sought seclusion so as not to see the faces of men selling their souls to buy with the price thereof what is below their souls in value and honour In â€Å"The Grave-Digger†, another poetico-fictional piece in The these men who have sold their souls, and who constitute in Tempests, Gibran’s reckoning the rest of human society, are dismissed as dead, though in the words of the hero, modelled in the lines of Youssof alFakhry, â€Å"finding none to bury them, they remain on the face of the 2 earth in stinking disintegration†. The hero’s advice to Gibran the narrator is that for a man who has awakened to his giant God-self the best service he can render society is digging graves. â€Å"From that hour up to the present†, Gibran concludes, â€Å"I have been digging graves and burying the dead, but the dead are many and I am alone with nobody to help me. † 3 To be the only sane man among fools is to appear as the only fool among sane men. If life, as Youssof al-Fakhry says, is a tower whose bottom is the earth and whose top is the world of the infinite, then to clamour for the infinite in one’s life is to be considered an outcast and a fool by the rest of men clinging to the bottom of the tower. This is first English work, The precisely how the Madman in Gibran’s his title. His masks stolen, he was walking naked, as Madman, gained every traveller from the physical to the metaphysical is bound to be. Seeing his nakedness, someone on a house-top cried: â€Å"He is a madman. Looking up, the sun, his higher self, kissed his naked face for the first time. He fell in love with the sun and wanted his masks, his no longer. Thereafter he was always physical and social attachments, known as the Madman, and as a madman he was at war against human society. Processions, Gibran’s long poem in Arabic, is a dialogue between two voices. Upon close analysis, the two voices seem to belong to one and 1 Ibid. , vol. III, 106. p. 2 Ibid. , vol. III, p. 11. 3 Ibid. , vol. III, 15. p. 62 the same man: another of those Gibranian madmen, or men who have become Gods unto themselves. This man would at one time cast his at people living at the bottom of the tower, and eyes downwards raise his voice in derision and sarcasm, poking fun at consequently their unreality, satirizing their Gods, creeds and practices, and ridiculing their values, ever doomed, blind as they are, to be at loggerheads. At another instant he would turn his eyes to his own sublime world beyond good and evil, where dualities interpenetrate giving way to unity, and then he would raise his voice in praise of life absolute and universal. is to achieve serenity and peace. That To achieve self-fulfilment Gibran and his heroes are still mad Gods, grave-diggers and enemies of mankind, filled with bitterness despite their claim of having arrived at the summit of life’s tower, reveals that Gibran’s self-fulfilment this second stage of his work is still a matter of wishful throughout rather than an accomplished fact. Too thinking and make-believe with his own painful loneliness in his transcendental preoccupied quest, Gibran the madman or superman, it seems, has failed hitherto at the summit, but also to not only to feel the joy of self-realization recognize the ragedy of his fellow-men supposedly lost in the mire instead of love and compassion, down below. Consequently people could only inspire in him bitterness and disgust. The stage of anger and disgust was succeeded in Gibran’s development by a third stage, that of The Prophet, his chef d’? tlvre, Jesus the Son of Man and The Earth Gods. The link is to be found in The Forerun ner of 1920, his book of collected poems and parables. To believe, as Gibran did, that life is a tower whose base is earth and whose summit is the infinite is also to believe that life is one and indivisible. For the man on top of life’s tower to reject those who are beneath, as Gibran had been doing up to this point, is to undermine his own height and become lower than the lowest he rejects. Thus one of Gibran’s poems in The Forerunner says, as though in atonement for all his Nietzschean revolt: â€Å"Too young am I and too outraged to be my freer self. â€Å"And how shall I become my freer self unless I slay my burdened selves, or unless all men become free? † †¦ How shall the eagle in me soar against the sun until my fledglings leave the nest which I with my own beak have built for them. 1 1 TheForerunner,p. 7. 63 Gibran’s belief in the unity of life, which has hitherto made only and at times confused appearances in his writings, has intermittent now become, with all its implications with regard to human life and conduct, the prevailing theme of the rest of his works. If life is one and infinite, then man is the infinite in embryo, just as a seed is in itself the whole tree in embryo. â€Å"Every seed†, says Gibran in one of his later works, â€Å"is a longing. 1 This longing is presumably the longing of the tree in the seed for in the actual tree that it had previously been. Every self-fulfilment seed therefore bears within itself the longing, the self-fulfilment and the means by which this can be achieved. To transfer the analogy to man is to say that every man as a conscious being is a divine seed; is life absolute and infinite in embryo. Every man, therefore, according to Gibran, is a longing : the longing of the divine in man for man the divine whom he had previously been. But, to quote Gibran again, â€Å"No longing remains unfulfilled. † 2 Like the seed, he Therefore every man is destined for Godhood. bears within him the longing, the fulfilment which is God, and the road leading to this fulfilment. It is in this context that Gibran declares in The Forerurcner, â€Å"You are your own forerunner, and the tower have built are but the foundations of your giant self. † 3 you Seeing man in this light, Gibran can no longer afford to be a gravedigger. A new stage has opened in his career. Men are divine and, therefore, deathless. If they remain in the mire of their earthly existence, it is not because they are mean and disgusting, but because the divine in them, like the fire in a piece of wood, is dormant though it needs only a slight spark to be released into a blaze of light. it is not a grave-digger that men need, but an Consequently, a Socratic mid-wife, who would help man release the God in igniter; himself into the self that is one with God. Therefore in this new stage Gibran the grave-digger and the madman gives way to Gibran the and the igniter. rophet In The Prophet of 1923, Almustafa â€Å"who was a dawn unto his own day† sees his ship, for which he had waited twelve years in the city of Orphalese, returning to â€Å"bear him back to the isle of his birth†. The people of Orphalese leave their daily work and crowd around him in the city square to bid him farewell and beg for something of his 1 Sandand Foam, p. 16. 1 Ibid. , p. 25. 1 TheForerunner,p. 7. 64 he answers their various befor e he leaves, whereupon knowledge on subjects of their own choosing. uestions It is not hard to see that Almustafa the Prophet is Gibran himself, who in 1923 had already spent almost twelve years in New York city, the city of Orphalese, having moved there from Boston in 1912, and that the isle of his birth is Lebanon to which he had longed to return. But looking deeper still Almustafa can further symbolize the man who, in Gibran’s reckoning, has become his freer self; who has realized the passage in himself from the human to the divine, and is therefore ripe for emancipation and reunion with life absolute. His ship is death that has come to bear him to the isle of his birth, the Platonic world of metaphysical reality. As to the people of Orphalese, they stand for human society at large in which men, exiled in their spatio-temporal existence from their true selves, that is, from God, are in need in their God-ward journey of the guiding prophetic hand that would lead them from what is human in them to the divine. Having made that journey himself, Almustafa presents himself in his sermons the book as that guide. throughout Stripped of its poetical trappings, Gibran’s teaching in The Prophet is found to rest on the single idea that life is one and infinite. As a living being, man in his temporal existence is only a shadow of his real self. To be one’s real self is to be one with the infinite to which man is related. Self-realization, therefore, lies in going out of inseparably one’s spatio-temporal dimensions, so that the self is broadened to the man’s only extent of including everyone and all things. Consequently in self-realization, to his greater self, lies in love. Hence love is the path theme of the opening sermon of Almustafa to the people of Orphalese. No man can say â€Å"I† truly without meaning the totality of things apart from which he cannot be or be conceived. Still less can one love oneself truly without loving everyone and all things. So love is at once an emancipation and a crucifixion: an emancipation because it releases man from his narrow confinement and brings him to that whereby he feels one with the stage of broader self-consciousness with God; a crucifixion because to grow into the broader self infinite, is to shatter the smaller self which was the seed and confinement. For even as Thus true self-assertion is bound to be a self-negation. love crowns you†, says Almustafa to his hearers, â€Å"so shall he crucify 1 you. Even as he is for your growth so is he for your pruning. † 1 TheProphet, p. 15. 65 love, which is our guide to our larger self, is insepConsequently arable from pain. â€Å"Your pain†, says Almustafa, â€Å"is the breaking of Even as the stone of the the shell that encloses your understanding. fruit must break, that its heart may stand in the sun, so must you know 1 pain. † Thus conceived, pain becomes at once a kind of joy. It is the joy of the seed dying as a tree in embryo in a process of becoming a tree in full. and unheeded which is really painful. It is only pain misunderstood self is God, then anything that gives us pain is a witness If our larger that our self is not yet broad enough to contain it. For to contain all is is thus an to be in love and at peace with all. Pain truly understood to growth and therefore to joy. â€Å"Your joy†, says Almustafa, impetus â€Å"is your sorrow unmasked. The deeper that sorrow carves into your 2 being, the more joy you can contain. † If pain and joy are inseparable, so are life and death. In a universe that is infinite nothing can die except the finite, and nothing finite can be other than the infinite in disguise. Death understood is the pouring of the finite into the infinite, the passage of the God in man into the man in God. â€Å"Life and death are one†, says Almustafa, â€Å"even as the And what is to cease breathing, but to river and the sea are one †¦ free the breath from its restless tides, that it may rise and expand and 3 seek God unencumbered. † If life and death are one even as joy and pain, it must follow that life is not the opposite of death nor death the opposite of life. For to live is to grow and to grow is to exist in a continuous process of dying. Therefore every death is a rebirth into a higher state of being, in the sense of â€Å"the child is father to the man†. Thus in a Wordsworthian chain of birth and rebirth man persists in his God-ward continuous of himself until ascent, gaining at each step a broader consciousness he finally ends at the absolute. â€Å"It is a flame spirit in you†, says Almustafa, â€Å"ever gathering more of itself. † 4 Similarly, nothing can happen to us which is not in fact self-invited, If God is our greater self, then nothing can and self-entertained. efall us from without. Says Almustafa: 1 Ibid. , p. 60. 2 Ibid. , p. 35. 3 Ibid. , pp. 90-91. 4 Ibid. , p. 97. 66 â€Å"The And And And murdered is not unaccountable for his own murder, the robbed is not blameless in being robbed. the righteous is not innocent of the deeds of the wicked, the white-handed is not clean in the doings of the felon. â⠂¬Å"1 If God is our greater self then there can be no good in the infinite universe which is not the good of every man, nor can there be any â€Å"Like a procession†, evil for which anyone can abjure responsibility. Almustafa, â€Å"you walk together towards your God self. † says â€Å"†¦ even as the holy and righteous cannot rise beyond the highest which is in each one of you, so the wicked and the weak cannot fall lower than the lowest which is in you also. And as a single leaf turns not yellow but with the silent knowledge of the whole tree, So the wrong-doer cannot do wrong without the hidden will of you all. â€Å"22 It would follow that the spiritual elevation of a Christ is part and parcel of the material villainy of a Judas Iscariot. For in God Christ and Judas are one and inseparable. No man, therefore, no matter how elevated, can be emancipated into his larger self alone. An eagle, however high it can soar, is always bound to come down again to its fledgelings in the nest and is until they too become strong of wing, doomed to remain earthbound and the same is true of an elevated human soul or a prophet. So long as there remains even one speck of bestiality in any man no other human soul, no matter how near to God it may be, can be finally Like the released emancipated and escape the wheel of reincarnation. n Plato’s allegory, he will again return to the philosopher-prisoner cave, so long as his fellows are still there in darkness and in chains. Gibran’s Prophet, as he prepares to board his ship, says: â€Å"Should my voice fade in your ears, and my love vanish in your memory, then I will come again. A little while, and my longing shall gather dust and foam for another body. A little while, a moment of rest upon the wind, and another woman shall bea r me. â€Å"3 In literary terms, this moment of rest upon the wind for Almustafa was brief indeed. Only five years elapsed on his departure from 1 Ibid. , p. 47. 2 Ibid. , pp. 46-47. 3 Ibid. , 105. p. 67 Orphalese before he was given birth again; not by another woman, as he had foretold, but by Gibran himself. His name this time was not Almustafa but Jesus. Jesus the Son of Man, Gibran’s second book after The Prophet, appeared in 1928, the first being only a short collection of aphorisms under the title of Sand and Foam. To the student of Gibran’s literary art, Jesus the Son of Man may offer some novelty, but not so to the student of his thought. Gibran in this book tries to portray Christ as he understands him by inviting to speak of him each from his a number of Christ’s contemporaries own point of view. Their views combined in the mind of the reader are intended to bring out the desired portrait. But names, places and situations apart, the Jesus so portrayed in the the book is not so much of the Biblical Christ, as he is the old Biblical a new development Gibranian Almustafa. transformed into another Like Nazarene who Almustafa he is described as â€Å"The chosen and the beloved†, after several previous rebirths is come and will come again to help lead men to their larger selves. He is not a God who has taken human form, but an ordinary man of ordinary birth who has been able through spiritual sublimation to elevate himself from the human to the divine. His several returns to earth are the several returns of the eagle who would not taste the full freedom of space before all his fledgedesire†, says lings are taught to fly. â€Å"Were it not for a mother’s Gibran’s Jesus, â€Å"I would have stripped me of the swaddling-clothes and escaped back to space. And were it not for sorrow in all of you, . I would not have stayed to weep. I Therefore Gibran’s Jesus was neither meek nor humble nor characterized by pity. His return to earth is the return of a winged spirit, intent on appealing not to human frailties, but to the power in man which is capable of lifting him from the finite to the infinite. One reporter on Jesus says, â€Å"I am sickened and the bowels within call Jesus humble and me stir and rise when I hear the faint-hearted an d when the that they may justify their own faint-heartedness; meek, for comfort and companionship, down-trodden, speak of Jesus as a worm shining by their side. Yes, my heart is sickened by such men. It is the mighty hunter I would preach, and the mountainous spirit 2 unconquerable. † Gibran’s Jesus is even made to re-utter the Lord’s prayer in a way 1 Jesus The Sonof Man, p. 19. 2 Ibid. , p. 4. 68 to the heart and lips of Almustafa, appropriate teaching man to himself to the point of becoming one with the all-inclusive: enlarge â€Å"Our father in earth and heaven, sacred is Thy name. Thy will be done with us, even as in space †¦.. In Thy compassion forgive us and enlarge us to forgive one another. Guide us towards Thee and stretch down Thy hand to us in darkness. For Thine is the kingdom, and in Thee is our power and our fulfilment To dwell further on the character and teachings of Jesus as conIn The Prophet, Gibran the ceived by Gibran is to risk redundancy. thinker reaches his climax. His post-Prophet works, with the possible exception of The Earth Gods of 1931, the last book published in his lifetime, have almost nothing new to offer. s a collection of The Wanderer of 1932, published posthumously, and sayings much in the style and spirit of The Forerunner of parables 1920, published three years before The Prophet. As to The Garden of the in 1933, it should be dismissed Prophet, also published posthumously as a fake and a forgery. Gibran, who had planned The Garden outright state of being and of the Prophet to be an expression of Almustafa’s after he had arrived in the isle of his birth from the city of teachings Orphalese, had only time left to write two or three short passages for that book. Other passages were added, some of which are translations from Gibran’s early Arabic works, and some possibly written by another pen in imitation of Gibran’s style. The result was a book to Gibran, in which Gibran’s attributed are poetry and thought to a most unhappy state of chaos and confusion. brought This leaves us with The Earth Gods as the complete work with which Gibran’s career comes to its conclusion. And a fitting conclusion it is indeed. The book is a long prose poem where, in the words of Gibran, â€Å"The three earth-born Gods, the Master Titans of Life† hold a discourse on the destiny of man. is career was a poet of alienation and Gibran, who throughout strikes us in The Prophet and in Jeszrs the Son of Man, Almuslonging, tafa’s duplicate, as having arrived at his long-cherished state of intellectual rest and spiritual fulfilment. Almustafa and Christ, who in Gibran’s reckoning are earth-born Gods, reveal human destiny as being man’s gradual ascent through love and spiritual sublimation 1 Ibid. , p. 60. 69 towards ultimate reunion with God, the absolute and the infinite. It is possible that Gibran began to have second thoughts about the philosophy of his prophet towards the end of his life. Otherwise why is it that instead of one earth God, one human destiny, he now presents us with three who apparently are in disagreement ? Shortly after Jesus the Son of Man, (libran, who had for some time been fighting a chronic illness, came to realize that the fates were not on his side. Like Almustafa, he must have seen his ship coming in the mist to take him to the isle of his birth and in the lonely journey of towards death, armed as he was with the mystic convictions Almustafa, he must have often stopped to examine the implications of his philosophy. In his farewell address to the people of Orphalese, Almustafa saw his departure as â€Å"A little while, a moment of rest upon the wind†. But what of this endless cycle of births and rebirths? If man’s ultimate destiny as a finite being is to unite with the infinite, then that destiny is a virtual impossibility. For the road to the infinite is infinite, and man’s quest as a traveller through reincarnation is bound to be endless and fruitless. ‘ Therefore comes the voice of Gibran’s first God: â€Å"Weary is my spirit of all there is. I would not move a hand to create a world Nor to erase one. I would not live could I but die, For the weight of aeons is upon me, And the ceaseless moan of the seas exhaust my sleep. Could I but lose the primal aim And vanish like a wasted sun; Could I but strip my divinity of its purpose And breathe my immortality into space And be no more; Could I but be consumed and pass from time’s memory Into the emptiness of nowhere. â€Å"‘ In another place this same God says: â€Å"For all that I am, and all that there is on earth, And all that shall be, inviteth not my soul. Silent is thy face, And in thine eyes the shadows of night are sleeping. But terrible is thy silence, And thou art terrible. â€Å"2 1 The Earth Gods, 3. p. 2 Ibid. , pp. 5-6. 70 If man in his ascent to the infinite is likened to a mountain-climber, then these moments of gloom and helplessness only occur when he casts his eyes towards the infinitely removed summit beyond. It is not so when he casts his eyes downwards and sees the heights he has already scaled. The loneliness and gloom then give way to optimism and reassurance. For a journey that can be started is a journey that can be concluded. Gibran on his lonely voyage must have turned to see There we hear the this other implication in Almustafa’s philosophy. voice of the second God, whose eyes are turned optimistically downwards. His philosophy is that the height of the summit is a part of the lowliness of the valley beneath. That the valley is now transcended is a reassurance that the summit can be considered as already conquered. For to reach the summit is to reach the highest point to which a valley could raise its depth. Man’s journey to God is therefore a journey inwards and not an external quest. The second God says to the first: â€Å"We are the beyond and we are the most high And between us and the boundless eternity Is naught save our unshaped passion And the motive thereof. You invoke the unknown, And the unknown clad with moving mist Dwells in your own soul. Yea, in your own soul your redeemer lies asleep And in sleep sees what your waking eye does not see. †¦ Forbear and look down upon the world. Behold the unweaned children of your love. The earth is your abode, and the earth is your throne; And high beyond man’s furtherest hope Your hand upholds his destiny. â€Å"‘ Yet in Gibran’s lonely journey towards death, a voice not so pessimistic as that of his first God nor so optimistic as that of the second from the youthful past of is heard. This voice, coming perhaps Broken Wings and A Tear and a Smile, though not part of Almustafa’s voice, is yet not out of harmony with it. It is the voice of someone who has come to realize that man has so busied himself philosophizing to live it. Rather than the climber about life that he has forgotten terrified by the towering height of the summit or reassured by the lowliness of the valley, here is a love-intoxicated youth in the spring meadows 1 Ibid. , on the mountainside. p. 22. 71 â€Å"There is a wedding in the valley. â€Å"Brothers, my brothers,† the third God rebukes his two fellows, â€Å"A day too vast for recording. †¦ We shall pass into the twilight; Perchance to wake to the dawn of another world. But love shall stay, And his finger-marks shall not be erased. The blessed forge burns, The sparks rise, and each spark is a sun. Better it is for us, and wiser, To seek a shadowed nook and sleep in our earth divinity And let love, human and frail, command the coming day. â€Å"‘ Thus Gibran concludes his life-long alienation. His thought in the twilight of his days seems to have swung back to his youth where it first started. It is a complete cycle, in conformity, though perhaps unconsciously, The tenacious cedar tree which was with his idea of reincarnation. Gibran the Prophet went back again to the seed that it was: to love, to wake to the dawn of another world. â€Å"2 human and frail-â€Å"Perchance N. NAIMY 1 Ibid. , pp. 25-26. 2 Ibid. , pp. 38-41.

The Ultimate Zen essays

The Ultimate Zen essays The one problem with something being lost is the feeling one has for the object once it is gone. That felling of need and longing just creates pain. One could get rid of pain and loss if one could detach ones self from these tokens. All emotional pain and suffering could be obliterated if one could think of all things, even people, as just things that come and go. This is not an excuse not to care about anybody. It is just a way not to wreck ones life after something important has left. Sometimes, when a family member or spouse dies, people mourn for an unhealthy amount of time. Morning the death of a loved one is a healthy thing to do, but to let it consume the rest of the livings life is completely unhealthy. These same feelings could be put towards sex as well. By detaching ones self from the emotional part of it, there would be no regret, no guilt, no worrying, no sense of betrayal. It could be considered something fun to do with a friend, or merely something to pass th e time. One problem with sex is the emotional attachment that one gets to the other person after the act. This attachment is stronger in women than in men, but most men still feel it, even though it might not be as strong as the womans feelings. This sense of attachment will turn into abandonment if one partner does not speak to or see the other again. By detaching emotion from the entire act, this feeling of abandonment will never be felt. Sex does not always have to be between a couple either. It could just be between friends. For example: Instead of going to a movie together, two people could stay in and fornicate. This is where the whole friends-with-benefits idea comes from. They do not need to be with each other all the time and do not mind when they see other people, so just use sex as a recreational sport. It could take the place of baseball as the American Pastime. Another emotion that could stem from se...

Essay on Price discriminationEssay Writing Service

Essay on Price discriminationEssay Writing Service Essay on Price discrimination Essay on Price discriminationIn the modern world, the majority of sellers use price discrimination a pricing strategy that is based on providing different prices for the same good to different customers. Price discrimination allows sellers to maximize their profit received from different customer groups (Bar, 2007). Sellers of virtually all goods practice price discrimination; one particular example are car dealers which carefully explore the customers willingness to pay before quoting a price.There are different types of price discrimination; two key types are animus/stereotypic discrimination and statistical (inference) discrimination. According to Ayres and Siegelman (1995), animus-based price discrimination takes place when the seller expresses personal preferences or prejudices by setting different prices for particular customer groups. Ayres and Siegelman (1995) describe three types of animus-based price discrimination: owner-based, employee-based and customer-based. Animus-ba sed price discrimination might be both positive (offering lower prices to more familiar customer groups) and negative (offering higher prices to peer customers due to the belief that they should experience the same challenges) (Schmid Robison, 1995).Statistical (inference) price discrimination is based on sellers use of statistical variables that allow making inferences about the customers willingness to pay. For example, car dealers pay attention to such customer characteristics as level of income, willingness to bargain, willingness to pay a higher price, knowledge and ability to search, etc. Such types of information as search costs, consumer information and bargaining costs might be used by car dealers before making the price quote (Ayres and Siegelman, 1995).A customer can use the information about existing price discrimination to position oneself as a part of a customer group with low willingness to pay. In the case of purchasing a car, it might be good to contact the dealer beforehand by email or in some other ways and to request a price quote. This action assures the seller that the customer is willing to put more effort in searching a car and therefore signals that the customers willingness to pay is lower (Bar, 2007). It is also helpful to bargain, to show own awareness regarding existing prices and car characteristics and to demonstrate maximal willingness to choose an optimal variant.

How the Boeing 707 Jet, the Bell X-1 and the NASA Mercury Capsule Essay

How the Boeing 707 Jet, the Bell X-1 and the NASA Mercury Capsule Friendship Seven Changed Aviation - Essay Example This paper aims to explain the contributions of some innovations in the aviation industry that became cornerstones of overcoming the physical limitations of man during the early 19th century. This paper also aims to discuss the positive and negative effects of aviation in America for the past seventy years, specifically starting from 1942 to the present time. According to Lombardi (8), the Boeing 707 took its first flight in Renton, Washington on the afternoon of December 20, 1957. It tool Boeing five years to be able reach the point of being able to showcase their first jet powered aircraft, that was later referred by historians as the start of the Jet Age. At exactly 12:30 pm that afternoon that day, Boeing decided to continue their first test flight of the Boeing 707. However, the weather conditions suddenly changed against the flight and officials had to abort the initial test that lasted only for 7 long minutes in the air. It was not enough, though, to claim that their design wa s truly a success since they needed a test flight that would last a full 30 minutes airborne. As the weather cleared, Boeing had decided to continue the test flight and that marked a historic day in aviation history with Boeing 707 being able lift-off, remain airborne for 71 minutes, and land back safely to the tarmac. The US government gave its full support on the achievement of Boeing and this led to a massive advertising campaign directed to the public that provided them information about the comfort and safety of travelling on jet liners. Boeing 707 and its other models that are technically similar to the design and concepts applied in the pioneer prototype aircraft, the 707-80 or commonly known as the Dash 80 jet transport prototype, have been mainly utilized for two operations – commercial flights for passenger transport and military services (9). In 1958, where Boeing 707 started its early days of operation, people who could afford to travel by air flew in slow, piston -powered transportations or Propliners. This mode of transportation was limited at that to a few dozen of passengers and shorter range flights, which was very costly at that time that not all Americans had the luxury to travel to other countries and even among other states via air travel. Mostly travelled by train for interstate travel, and transatlantic travels were carried out by large shipping vessels. However, in just a short span of two years, Boeing was able to dominate passenger air transport over travel by land and sea, this occurred during the 60s and have remained the same throughout the 70s (9). The compelling factor of the success of Boeing 707 is that the design of the aircraft can carry more passengers as compared to other aircrafts during the 60s and it allowed longer range flights, this led to reduced cost for travelling by air. It also allowed transcontinental and inter-continental travels safer, faster, and easier. Within the service lifetime of Boeing 707 from 195 8 to 1979, 1,010 aircrafts were built with a large percentage of it used for the military. Boeing also provided the Air Force with stronger air supremacy by developing aircrafts specifically modified to carry out a certain function for the needs of the air force. It was also used as Air Force One that transports the President of America to any point in the world (9). With the success of the Boeing 707 in changing the way of how commercial

The Most Viable Method of Stadia Financing Dissertation

The Most Viable Method of Stadia Financing - Dissertation Example Since the 2022 Football World Cup is to be hosted in Qatar there is an urgent need to consider the issue of how to finance stadium building in time for that event. The country must be able to demonstrate a) the availability of sufficient capital to fund such projects and b) a sufficiently robust financial sector to regulate the major financing deals that such projects require.Although relatively small in size, Qatar has become one of the fastest growing economies in the world. With its persistence economic growth and economic development, the country observed a phenomenal growth rate of 18.9 percent between the years of 1999 to the year of 2004. As a result, by the end of the 2005, the GDP per capita in the country was around QAR 157,000 which is equivalent to USD 43,000 according to the GDP estimates released by the Qatar Central Bank. The financial and capital sectors of Qatar have been strengthened in the past twenty years or so. A significant development was the creation in 1997 of he Doha Securities Market (DSM) was established. The DSM grew by 16% a year, on average from 1997 to 2001 even though it remained closed to foreign investment. Qatar was not immune to the global financial crisis of 2008, but the SDM performance was nevertheless stronger than that of other countries in the wake of that downturn: in DSM % change from 2007 to 2008 was only -28.2 which compares with Bahrain Stock Exchange -34.52, Abu Dhabi Stock Exchange -47.49 and Saudi Stock Market -57.02.

Coucelling for Divorce in Marriage Essay Example | Topics and Well Written Essays - 2000 words

Coucelling for Divorce in Marriage - Essay Example e affords scripture, (b) the authority he or she affords religious leaders, and (c) the identification of the counsellor with the religious group of reference. All clients can tolerate only limited differences from their own important values. If value differences are too great, clients may terminate counselling intervention. Probably, the clients evaluation of the counsellor on these three religious value dimensions has more effect on choice of counsellor or continuation after an initial interview than it has on the long-term satisfaction of the client after the client has made a considerable investment of time and money in counselling intervention. The Christian approach to marriage counselling intervention that advocated by the counsellors is not merely hearing confession --nor is it preaching or studying the Bible. It is not spiritual direction, which involves guided reflection about Christian living--nor is it spiritual guidance, which involves advice and direct suggestion. It is marriage counselling intervention, as is secular marriage counselling intervention. As such, like any marriage counselling intervention, it involves the assumption that basic counselling skills will be employed consonant with the personality style of the counsellor and the needs of the client. Approach to marriage counselling assumes that counsellors may employ techniques that originated in the Christian traditions when they are consonant with the personality and beliefs of the counsellor and the needs of the client and when they are deemed to contribute to the goals of marital therapy. Generally, the counsellor will not initiate a challenge to the clients Christian beliefs unless such a challenge is otherwise clinically advisable (e.g., obsessive or intrusive thoughts, compulsive religious behaviour, psychotic thinking of religious content, and the like). In all cases, good clinical judgment is presumed--as in any theory. It is to be believed that people are created in the image of

Influence of blood donation on levels of water-soluble vitamins Research Proposal - 1

Influence of blood donation on levels of water-soluble vitamins - Research Proposal Example This study shall aim at getting full information on the influence of blood donation on soluble mineral salts in the body. There shall be some approaches used to achieve the intended purpose of the study. There shall be twenty participants in this study. Ten of them shall be donators of blood in the previous two months while the other ten shall be controls since they will not have donated blood in the previous two months. This study design will help to get the comparison between the health of the people who donated blood in the area and those who did not donate blood. The participants will be randomly picked from the population sample. This is advantageous because it will make the results to be more reliable. A general research will be done to determine the number o people who had donated blood in the previous two months. This will be done through quantitative analysis to establish the real number of people who had donated blood in the area. A questionnaire shall be availed to the twenty participants to be filled. This shall be quantitative to determine personal issues pertaining the donation or non-donation of the blood. A medical test shall be done for the twenty participants in this study. This will need medical professionals so that they can provide real results on where the soluble mineral salts were been lost by those who donated blood. In addition, an interview shall be carried out to determine the diets that were been used by the participants who had donated blood. Some problems are likely to occur in this study. One of them is that it shall be hard to get the right sample for the study. In addition, some of them will not be interested in the study and this will mean that the results may be invalid or outdated. In addition, many of the respondents shall be in fear of the tests and this may even lead to some refusing the test. The solutions that shall be approached in this issue shall aim at making the whole

Malaysia - Truly Asia Essay Example | Topics and Well Written Essays - 1500 words

Malaysia - Truly Asia - Essay Example It has been termed as â€Å"Malay dominated plural society† where all the religions have the freedom to practice their respective ethnicity (as cited in Yeoh, 1993). In this paper, we shall discuss various aspects of the Malaysian culture which will enlighten us about this country’s social, economic, religious and political scenario. Elements of Malay culture observed in Malaysia In Malaysia, cultures have been meeting and integrating since the very beginning of its history. Despite being Muslim dominated, the people in Malaysia believe in respecting all the different religions and cultures. The Malay culture covers more than half of the population and though they have been rapidly moving towards modernization, the traditional customs and rituals still play a big role in their life. The key events of birth, engagement, marriage and death are carried on in the traditional manner. Every Malay follows Adat, an act which requires a person to conduct oneself according to the prescribed rituals rather as per his own whims and desires and he/she should regularly scrutinize his/her own acts to ensure that it is concurrent to the society. Most importantly, family still holds the utmost position in a person’s life as was in the traditional Malay culture. ... For example, it is mandatory for Muslim women to wear a Tudung, a piece of cloth which covers their head, ears and chest. Thus, we can see that despite living in a multiethnic society, the Malays have maintained their culture and traditions (â€Å"Malaysia: Language, Culture, Customs and Etiquette, † n.d). Extent of Influence of Westernization and Modernization on Traditional Malay Culture The economic and infrastructural development of Malaysia has greatly brought modernization as well as westernization in the Malay culture. Even members of native families speak English language and pursue the contemporary culture of going to pubs and partying. Malaysian art, music as well as dancing have been influenced by the western culture (Lad, n.d). Despite of existence of different opportunities for men and women based on ethnic values and social class, stringent gender separation has never been a part of the Malaysian society. Though cooking and cleaning are deemed to be female tasks, in affluent families where both men and women work outside their homes there has been an increase in the trend of hiring domestic servants. Modernization has influenced urban Malays where matters of physical contact between the opposite genders are concerned. Moreover, Malay women are allowed to wear western clothes like jeans and trousers, though revealing clothes are prohibited (Williamson, n.d). Moreover, development of new technologies and availability of modern day equipments has drastically altered the lifestyle, consumption habits and cuisine of the Malay people. For example, in traditional Malay weddings, guests were offered food in the table served style. However, today it has given way to the

Personal Definition of Nursing Essay Example | Topics and Well Written Essays - 1000 words

Personal Definition of Nursing - Essay Example Just like other courses and occupations, nursing has particularly defined professional values, principles and rules, and personal attributes required in order to ensure maximum service delivery to the patients. Since nursing is all about maintaining health care of community, professional values required of the practitioners involve devotion to promote: health, disease prevention, healing process, growth and development. Furthermore, professional values in the field of nursing include readiness to minimize stress and suffering of the patients, and offer advice to the patients regarding how to cope with certain diseases or disorders. This is mainly possible through stating treatment process of a particular disease and the possible consequences likely to affect the treatment process. The profession of nursing requires practitioners to ensure utmost efforts in safeguarding the safety of patients despite the critical condition of the patients. Nursing is not an easy practice considering the challenges faced by practitioners in this field. The greatest part of nursing involves interaction with people of different personalities and characters suffering from a variety of diseases, some being communicable. Cultural, political, social, religious and gender diversity encompass the greatest challenges likely to be faced by nurses. In order to survive and remain active in this field, practitioners are expected to prove certain personal values. To start with, individuals serving in the field of nursing should be tolerant. ... This is mainly possible through stating treatment process of a particular disease and the possible consequences likely to affect the treatment process. The profession of nursing requires practitioners to ensure utmost efforts in safeguarding the safety of patients despite the critical condition of the patients. Nursing is not an easy practice considering the challenges faced by practitioners in this field. The greatest part of nursing involves interaction with people of different personalities and characters suffering from a variety of diseases, some being communicable. Cultural, political, social, religious and gender diversity encompass the greatest challenges likely to be faced by nurses. In order to survive and remain active in this field, practitioners are expected to prove certain personal values. To start with, individuals serving in the field of nursing should be tolerant. For example, it will be hard for an intolerant nurse to provide adequate health care services to a harsh , abusive patient with very negative emotions. This requires a nurse to be empathetic and slow to anger. Nurses are also supposed to be supportive so that they can keep track with the progress of the patient during recovery and offer advice and encouragements along the way. For instance, in case of a patient suffering from a chronic disease or deadly disease like HIV/AIDS, the family members or even the patient may suffer mental and psychological distress. The support of nurses in such cases will involve thorough counseling and monitoring of drug dosage. Another personal value required of a nurse is being indiscriminate. A nurse should be ready to provide health care services to patients of all types and from different

Influence of blood donation on levels of water-soluble vitamins Research Proposal - 1

Influence of blood donation on levels of water-soluble vitamins - Research Proposal Example This study shall aim at getting full information on the influence of blood donation on soluble mineral salts in the body. There shall be some approaches used to achieve the intended purpose of the study. There shall be twenty participants in this study. Ten of them shall be donators of blood in the previous two months while the other ten shall be controls since they will not have donated blood in the previous two months. This study design will help to get the comparison between the health of the people who donated blood in the area and those who did not donate blood. The participants will be randomly picked from the population sample. This is advantageous because it will make the results to be more reliable. A general research will be done to determine the number o people who had donated blood in the previous two months. This will be done through quantitative analysis to establish the real number of people who had donated blood in the area. A questionnaire shall be availed to the twenty participants to be filled. This shall be quantitative to determine personal issues pertaining the donation or non-donation of the blood. A medical test shall be done for the twenty participants in this study. This will need medical professionals so that they can provide real results on where the soluble mineral salts were been lost by those who donated blood. In addition, an interview shall be carried out to determine the diets that were been used by the participants who had donated blood. Some problems are likely to occur in this study. One of them is that it shall be hard to get the right sample for the study. In addition, some of them will not be interested in the study and this will mean that the results may be invalid or outdated. In addition, many of the respondents shall be in fear of the tests and this may even lead to some refusing the test. The solutions that shall be approached in this issue shall aim at making the whole

Personal Definition of Nursing Essay Example | Topics and Well Written Essays - 1000 words

Personal Definition of Nursing - Essay Example Just like other courses and occupations, nursing has particularly defined professional values, principles and rules, and personal attributes required in order to ensure maximum service delivery to the patients. Since nursing is all about maintaining health care of community, professional values required of the practitioners involve devotion to promote: health, disease prevention, healing process, growth and development. Furthermore, professional values in the field of nursing include readiness to minimize stress and suffering of the patients, and offer advice to the patients regarding how to cope with certain diseases or disorders. This is mainly possible through stating treatment process of a particular disease and the possible consequences likely to affect the treatment process. The profession of nursing requires practitioners to ensure utmost efforts in safeguarding the safety of patients despite the critical condition of the patients. Nursing is not an easy practice considering the challenges faced by practitioners in this field. The greatest part of nursing involves interaction with people of different personalities and characters suffering from a variety of diseases, some being communicable. Cultural, political, social, religious and gender diversity encompass the greatest challenges likely to be faced by nurses. In order to survive and remain active in this field, practitioners are expected to prove certain personal values. To start with, individuals serving in the field of nursing should be tolerant. ... This is mainly possible through stating treatment process of a particular disease and the possible consequences likely to affect the treatment process. The profession of nursing requires practitioners to ensure utmost efforts in safeguarding the safety of patients despite the critical condition of the patients. Nursing is not an easy practice considering the challenges faced by practitioners in this field. The greatest part of nursing involves interaction with people of different personalities and characters suffering from a variety of diseases, some being communicable. Cultural, political, social, religious and gender diversity encompass the greatest challenges likely to be faced by nurses. In order to survive and remain active in this field, practitioners are expected to prove certain personal values. To start with, individuals serving in the field of nursing should be tolerant. For example, it will be hard for an intolerant nurse to provide adequate health care services to a harsh , abusive patient with very negative emotions. This requires a nurse to be empathetic and slow to anger. Nurses are also supposed to be supportive so that they can keep track with the progress of the patient during recovery and offer advice and encouragements along the way. For instance, in case of a patient suffering from a chronic disease or deadly disease like HIV/AIDS, the family members or even the patient may suffer mental and psychological distress. The support of nurses in such cases will involve thorough counseling and monitoring of drug dosage. Another personal value required of a nurse is being indiscriminate. A nurse should be ready to provide health care services to patients of all types and from different

Narrative of the Life of Frederick Douglass Essay Example for Free

Narrative of the Life of Frederick Douglass Essay In the book, Narrative of the Life of Frederick Douglass, an American Slave, Douglass chronicles his slave life during the mid 1800s. By informing his readership of the realities and cruelties of slavery, Douglass’ seeks to persuade Northerners to become involved in the abolitionist movement. He accomplishes this purpose by delivering his message throughout the entirety of the book slavery is harmful to all participants – with the effective utilization of ethos, logos, and pathos. The trio works to support his thesis, and this support therefore aids Douglass’ overall purpose. Although each of the argumentative devices is effective, the most powerful component is pathos, which is a quality that evokes pity or sadness. Unlike ethos or logos, pathos speaks directly to the readers, in this case the North, and profoundly influences their emotions and thoughts on the issue of slavery. Therefore, pathos is the most effective strategy in Douglass’ narrative because it accomplishes the author’s purpose by sufficiently delivering his message, through the manipulation of emotions to Northern readers. Ethos is without a doubt an apparent strategy throughout Douglass’ narrative; in fact, the entire book is ethos. Douglass’ life was, at the time, living proof of the cruelties of slavery. He takes advantage of this fact in his narrative and describes almost every detail, being sure to leave out names whom he did not intend to offend or embarrass, and brings to reality the treatment of slaves in the 1800s. In addition, Douglass incorporates references to the Bible, often relating slaves’ lives to peoples’ lives in Biblical times. For example, â€Å"My friend Nathan Johnson (of whom I can say with a grateful heart, ‘I was hungry, and he gave me meat; I was thirsty, and he gave me drink; I was a stranger, and he took me in’).† This is a reference to Matthew 25:35, which discusses the importance of caring for others, even strangers. Douglass includes this passage to compare Nathan Johnson to a humble, selfless man that would care for anyone. Furthermore, the reference supports Douglass’ credibility as an educated man of God and a reliable non-fiction author. Just because he was once a slave, ignorant of freedom and all its blessings, including education, it did not stop him from brilliantly writing his narrative through which he sufficiently proves his credibility by means of correct grammar, references to the Bible and other highly respected pieces of literature, and the simple fact that he was once a slave and therefore contains the most reliable information. However, ethos is not the most effective strategy on his readers; it does not support his purpose or meaning as much as pathos does. Logos is also a strategy used throughout the entirety of the book, simply because it is a narrative of Douglass’ life, therefore it must be composed of non-fiction occurrences. He includes as much detail as he can, but he leaves out particular names and happenings in order to prevent embarrassment of the individual or even potential consequences. Despite his restrictions, Douglass still includes amazing thoroughness and accuracy. For example, â€Å"I left Master Thomas’s house, and went to live with Mr. Covey, on the 1st of January, 1833.† He uses three specific details in one tiny sentence, which just shows the reader his incredible memory and accuracy. Although his precision within the book is rather impressive to the Northern readers, the simple facts do not supply them with Douglass’ deeper meaning, that slavery is harmful to all participants. Rather, logos gives the readers the direct happenings of his slave life, but it does not reach out to the Northerners’ emotions, humans’ weakness and main influence to take action, to the extent pathos does. Pathos is a strategy in argument that aims to draw pity or sadness from the audience or reader, and it is often the most persuasive tool to accomplish a purpose. In Narrative of the Life of Frederick Douglass, an American Slave, Douglass uses a generous amount of pathos in order to persuade his Northern readers to become involved in the abolitionist movement. He accomplishes this purpose by including sad incidences he saw or experienced himself. For example, Douglass tells the story of his Aunt Hester being punished with a whipping, â€Å"He commenced to lay on the heavy cowskin, and soon the warm, red blood†¦came dripping to the floor. I was so terrified†¦that I hid myself in a closet.† This description of the first time he saw someone whipped is drawn out in detail purposefully; Douglass wants the reader to engage in the narrative and let his/her emotions drive them toward pity for slaves and hatred of slavery. He includes many other descriptions like this, but they all have the same purpose. Emotion drives many peoples’ actions, and Douglass wants to persuade his Northern audience to become active in the abolitionist movement by letting their emotion take over. Pathos also brings out the meaning of the essay; by explaining cruel experiences, Douglass includes proof of his meaning, that slavery is harmful to both the slave and the slaveholder. Northerners are persuaded by this meaning and affected by the traumatic incidences in the book, and are driven to involve themselves in the move to abolish slavery. Pathos is therefore the most effective strategy that encourages Northern readers to follow through with Douglass’ purpose. Douglass utilizes ethos, logos, and pathos in a brilliant way, but it is acceptable to claim that pathos had the largest effect on the readers of the North in the 1800s. While ethos and logos give the author credibility and information to discuss, pathos affects the reader directly. It becomes tiresome to hear of straightforward facts, like moving from master to master or plantation to plantation. The readers want to hear of excitement, so when Douglass talks about sad topics, it involves the reader, as well as affects their opinion of slavery. By taking advantage of pathos and the readers’ impressionable emotions, Douglass conveys his message and fulfills his purpose, and therefore, pathos is the most effective strategy in his book. Works Cited Douglass, Frederick, and Houston A. Baker. Narrative of the Life of Frederick Douglass, an American Slave. Harmondsworth, Middlesex, England: Penguin, 1982. Print.