Nietzsche on Power

The rise of science placed a strain on religion’s ability to retain its credence. Science had demonstrated an unprecedented ability to explain concepts that were once mysteries. This ability began to efface the dominion and power of the Christian God, and this led to the existentialist idea that man lives alone in the world and must rely only on himself. According to Nietzsche, this occurrence places power squarely in the hands of man, and the possession of this power leaves him with the ability to exert it over himself as well as others. One of the main ideas behind Nietzsche’s works is that the human individual constantly intends and strives toward wielding this power over others.Even actions that appear altruistic are really sparked by a rooted desire to control the person for whom the act is performed. Nietzsche advocates the fundamental egoism of all persons, declaring the focus of all human conceptions to be centered on the desire of that particular individual to dominate in a given situation. Even the evolutionary aspects of man’s position within the environment manifests the individual’s need to wield power: growth from youth to adulthood involves an increase of power and a decrease in subordination; the desire for upward social mobility represents this as well.According to Nietzsche, the need for power is an instinctive drive that is the end for which all pleasure-seeking actions strive. Yet Nietzsche also identified a need that humans have to control themselves—and this he conceived as the desire for internal power. Here is where Nietzsche’s truest interest in power lay. These themes can be demonstrated in his use of aphorisms and elaborations of these throughout his works Daybreak, the Gay Science, Beyond Good and Evil, and the Will to Power.The Judeo-Christian antagonism (indeed the antagonism of all religions) represents one example on earth of the power relations (struggle) of which Nietzsche writes. In Da ybreak, he writes: â€Å"the ship of Christianity threw overboard a good deal of its Jewish ballast† (40). Ironically, the idea represented in the aphorism â€Å"God is dead† describes the modern scientific supplanting of the Judeo-Christian view that God is ultimately responsible for the molding of the individual (Zupancic, 6).The scientific explanations of the universe—the Copernican revolution which challenged and toppled the geocentric view—weakened the idea that the anthropomorphic God was any longer (or ever was) in charge of the destiny of the universe. Essentially one of Nietzsche’s â€Å"power relations,† this struggle left each individual entity on the earth dependent on its own actions to take it through time. This has become one of the catalytic ideas that gave birth to the notion of internal power that drives man. This power has been expressed by Nietzsche in the form of self mastery, which develops in a complicated cycle, both as a result of and in accordance with the instinct. Though this important instinct arises out of the inward self-creation of the man, Nietzsche also acknowledges another type of instinct that drives men toward a different kind of power: domination.In the work The Will to Power Nietzsche points out the symbolism that can be found in the how states and societies have been constituted. The drive for power, he writes, undergirds the hierarchical nature of the organizations within each state. Societal classes demonstrate ways in which people have succeeded in gaining power over others.This again identifies another concrete example of power relations within the human world. The members of higher classes (which have acquired wealth) dominate in a situation where the other members of society look to them for their wages. Money represents buying power, without which people cannot live. By this reasoning, individuals who acquire their wages from these powerful members of the upper class look toward these moguls for their very sustenance. This is the manifestation of the power that, according to Nietzsche, all men instinctively seek.Yet even in this example where people appear to seek mastery over others, one can detect an example of the desire for internal power. Persons who must do the bidding of the rich in order to gain hold of the buying power that facilitates their continued existence—these persons recognize that others exert power over them. Their desire for upward mobility represents a desire to have that control returned to them, and this appears to be possible only simultaneously with having the power to control others. This can thus be seen as a dual drive toward dominance and independence.In Nietzsche’s opinion it is this self-mastery that represents the truest power. The picture of the ascetic monk who denies himself physical and aesthetic pleasures for the purpose of subduing his desires and mastering himself demonstrates more power than the w arriors who plunder other tribes and nations. On a deeper level, Nietzsche describes the inner workings of the human mind as a conflict of several wills that compete for power within the individual.He writes the following: â€Å"Suppose nothing else were ‘given’ as real except our world of desires and passions, and we could   not get down, or up, to any other ‘reality’ besides the reality of our drives–for thinking is merely a relation of these drives to each other† (Beyond, 36). People’s wills (or desires) often conflict with each other, and thoughts, Nietzsche explains, are the vehicles of the desires; it is via thought that desires identify themselves, and the mind is their battlefield. The ability to master oneself is essentially the ability of one thought to rise up and become the dominant will, mastering all the others.Nietzsche expresses this idea also in his book Beyond Good and Evil, the title of which is essentially a descri ption of the heights attained by those who have achieved the highest level of self mastery. He writes that such a person becomes â€Å"the man Beyond Good and Evil, the master of his virtues, the superabundant of will† (Beyond, 212). His will to create himself overflows, and he finds his own way toward morality and virtue through his own journey of self discovery.This journey involves a complex interplay of consciousness, subconsciousness, and instinct. Instinct comes about through a process in which consciousness of the outside world gathers knowledge that is taken in and absorbed into the mind in a kind of internalization process. The depth at which these internalized principles rest within the individual causes them to rank higher than the prevailing principles of the day. And the fact that the individual creates them him/herself places him or her in the powerful position of self-master.The hierarchical nature of the instincts themselves determines a way in which Nietzsche classes men according to their degree of control over themselves. The person who has attained an existence beyond good and evil is said to be supramoral, and this is the one who has fortified his internal power. It is in comparison to this person that Nietzsche is driven to classify lesser men. Such men are those who might be seen as stuck in the routines of life. They are bound by a herding instinct that is inherited rather than created.This hereditary instinct comes into the possession of not one but a plethora of individuals whose behaviors begin to demonstrate that they can no longer accurately be called individuals. They possess no mastery over themselves that allows them to create their own being with its own virtues and morals to dictate or inform their actions. Instead, their actions and motives are carbon copies of a million others who have, like themselves, passively accepted the norms of their society.Nietzsche’s idea of self-mastery and individualism is again mad e visible in his declaration that societies have caused passions to be laid to rest, whereas individuals who have distinguished themselves by developing internal power have contributed to the progress of the human race. He expresses this idea in the passage,Nowadays there is a profoundly erroneous moral doctrine that is celebrated especially in England: this holds that judgements of ‘good' and ‘evil' sum up experiences of what is ‘expedient' and ‘inexpedient.' One holds that what is called good preserves the species, while what is called evil harms the species. In truth, however, the evil instincts are expedient, species-preserving, and indispensable to as high a degree as the good ones; their function is merely different (The Gay Science, 74).Even evil persons, Nietzsche explains, have done more good for humanity than society itself with all its conformity and low-tiered hierarchical power. He argues that even powerful (though evil) individuals have given ot hers something worthwhile: they have provided the means of comparing and contrasting between extremes in ways that perform dialectically to take knowledge and morals to higher heights. These persons who have instinctively created their own morals through a systematic mastery of themselves give more power to humanity than those who conform and expend no energy in the pursuit of more powerful selves. The empowered individuals have done this through adding to the variety of knowledge (of good and evil) and creating new avenues and alternatives for self-mastering persons.Nietzsche’s regard for what he considered the power of the self-mastering individual eclipsed that of what he viewed as the general power struggle that often ensued from power relations. The self-made individual demonstrates an industry through which he is able to create his own morals and fabricate the instinct that will lead him toward those morals. Such a man Nietzsche considers to have transcended good and ev il by entering into a morality created at first through consciousness, but later sublimely through the subconscious. This man, in Nietzsche’s opinion, has truly achieved power of a type that goes beyond the mere control of others, as it has attained the much more difficult goal of self-control.Works CitedNietzsche, Friedrich. Beyond Good and Evil. 1886. trans. R.J. Hollingdale. New York:    Penguin, 1973.Daybreak: Thoughts on the Prejudices of Morality. (Cambridge Texts in the History    of Philosophy. Cambridge: Cambridge UP, 2003.The Gay Science: with a Prelude in Rhymes and an Appendix of Songs. New York:    Vintage/Random House, 1974.The Will to Power. 1888. trans. Walter Kaufman and R.J. Hollingdale. New York:   Ã‚   Vintage Books, 1967.Zupancic, Alenka. The Shortest Shadow: Nietzsche’s Philosophy of the Two (Short Circuits). Cambridge: MIT, 2003 Nietzsche on Power The rise of science placed a strain on religion’s ability to retain its credence. Science had demonstrated an unprecedented ability to explain concepts that were once mysteries. This ability began to efface the dominion and power of the Christian God, and this led to the existentialist idea that man lives alone in the world and must rely only on himself. According to Nietzsche, this occurrence places power squarely in the hands of man, and the possession of this power leaves him with the ability to exert it over himself as well as others. One of the main ideas behind Nietzsche’s works is that the human individual constantly intends and strives toward wielding this power over others.Even actions that appear altruistic are really sparked by a rooted desire to control the person for whom the act is performed. Nietzsche advocates the fundamental egoism of all persons, declaring the focus of all human conceptions to be centered on the desire of that particular individual to dominate in a given situation. Even the evolutionary aspects of man’s position within the environment manifests the individual’s need to wield power: growth from youth to adulthood involves an increase of power and a decrease in subordination; the desire for upward social mobility represents this as well. According to Nietzsche, the need for power is an instinctive drive that is the end for which all pleasure-seeking actions strive. Yet Nietzsche also identified a need that humans have to control themselves—and this he conceived as the desire for internal power. Here is where Nietzsche’s truest interest in power lay. These themes can be demonstrated in his use of aphorisms and elaborations of these throughout his works Daybreak, the Gay Science, Beyond Good and Evil, and the Will to Power.The Judeo-Christian antagonism (indeed the antagonism of all religions) represents one example on earth of the power relations (struggle) of which Nietzsche writes. In D aybreak, he writes: â€Å"the ship of Christianity threw overboard a good deal of its Jewish ballast† (40). Ironically, the idea represented in the aphorism â€Å"God is dead† describes the modern scientific supplanting of the Judeo-Christian view that God is ultimately responsible for the molding of the individual (Zupancic, 6). The scientific explanations of the universe—the Copernican revolution which challenged and toppled the geocentric view—weakened the idea that the anthropomorphic God was any longer (or ever was) in charge of the destiny of the universe.Essentially one of Nietzsche’s â€Å"power relations,† this struggle left each individual entity on the earth dependent on its own actions to take it through time. This has become one of the catalytic ideas that gave birth to the notion of internal power that drives man. This power has been expressed by Nietzsche in the form of self mastery, which develops in a complicated cycle, both as a result of and in accordance with the instinct. Though this important instinct arises out of the inward self-creation of the man, Nietzsche also acknowledges another type of instinct that drives men toward a different kind of power: domination.In the work The Will to Power Nietzsche points out the symbolism that can be found in the how states and societies have been constituted. The drive for power, he writes, undergirds the hierarchical nature of the organizations within each state. Societal classes demonstrate ways in which people have succeeded in gaining power over others. This again identifies another concrete example of power relations within the human world. The members of higher classes (which have acquired wealth) dominate in a situation where the other members of society look to them for their wages. Money represents buying power, without which people cannot live. By this reasoning, individuals who acquire their wages from these powerful members of the upper class loo k toward these moguls for their very sustenance. This is the manifestation of the power that, according to Nietzsche, all men instinctively seek.Yet even in this example where people appear to seek mastery over others, one can detect an example of the desire for internal power. Persons who must do the bidding of the rich in order to gain hold of the buying power that facilitates their continued existence—these persons recognize that others exert power over them. Their desire for upward mobility represents a desire to have that control returned to them, and this appears to be possible only simultaneously with having the power to control others. This can thus be seen as a dual drive toward dominance and independence.In Nietzsche’s opinion it is this self-mastery that represents the truest power. The picture of the ascetic monk who denies himself physical and aesthetic pleasures for the purpose of subduing his desires and mastering himself demonstrates more power than the warriors who plunder other tribes and nations. On a deeper level, Nietzsche describes the inner workings of the human mind as a conflict of several wills that compete for power within the individual.He writes the following: â€Å"Suppose nothing else were ‘given’ as real except our world of desires and passions, and we could   not get down, or up, to any other ‘reality’ besides the reality of our drives–for thinking is merely a relation of these drives to each other† (Beyond, 36). People’s wills (or desires) often conflict with each other, and thoughts, Nietzsche explains, are the vehicles of the desires; it is via thought that desires identify themselves, and the mind is their battlefield. The ability to master oneself is essentially the ability of one thought to rise up and become the dominant will, mastering all the others.Nietzsche expresses this idea also in his book Beyond Good and Evil, the title of which is essentially a desc ription of the heights attained by those who have achieved the highest level of self mastery. He writes that such a person becomes â€Å"the man Beyond Good and Evil, the master of his virtues, the superabundant of will† (Beyond, 212). His will to create himself overflows, and he finds his own way toward morality and virtue through his own journey of self discovery.This journey involves a complex interplay of consciousness, subconsciousness, and instinct. Instinct comes about through a process in which consciousness of the outside world gathers knowledge that is taken in and absorbed into the mind in a kind of internalization process. The depth at which these internalized principles rest within the individual causes them to rank higher than the prevailing principles of the day. And the fact that the individual creates them him/herself places him or her in the powerful position of self-master.The hierarchical nature of the instincts themselves determines a way in which Nietzsc he classes men according to their degree of control over themselves. The person who has attained an existence beyond good and evil is said to be supramoral, and this is the one who has fortified his internal power. It is in comparison to this person that Nietzsche is driven to classify lesser men. Such men are those who might be seen as stuck in the routines of life.They are bound by a herding instinct that is inherited rather than created. This hereditary instinct comes into the possession of not one but a plethora of individuals whose behaviors begin to demonstrate that they can no longer accurately be called individuals. They possess no mastery over themselves that allows them to create their own being with its own virtues and morals to dictate or inform their actions. Instead, their actions and motives are carbon copies of a million others who have, like themselves, passively accepted the norms of their society.Nietzsche’s idea of self-mastery and individualism is again m ade visible in his declaration that societies have caused passions to be laid to rest, whereas individuals who have distinguished themselves by developing internal power have contributed to the progress of the human race. He expresses this idea in the passage,Nowadays there is a profoundly erroneous moral doctrine that is celebrated especially in England: this holds that judgements of ‘good' and ‘evil' sum up experiences of what is ‘expedient' and ‘inexpedient.' One holds that what is called good preserves the species, while what is called evil harms the species. In truth, however, the evil instincts are expedient, species-preserving, and indispensable to as high a degree as the good ones; their function is merely different (The Gay Science, 74).Even evil persons, Nietzsche explains, have done more good for humanity than society itself with all its conformity and low-tiered hierarchical power. He argues that even powerful (though evil) individuals have given others something worthwhile: they have provided the means of comparing and contrasting between extremes in ways that perform dialectically to take knowledge and morals to higher heights. These persons who have instinctively created their own morals through a systematic mastery of themselves give more power to humanity than those who conform and expend no energy in the pursuit of more powerful selves. The empowered individuals have done this through adding to the variety of knowledge (of good and evil) and creating new avenues and alternatives for self-mastering persons.Nietzsche’s regard for what he considered the power of the self-mastering individual eclipsed that of what he viewed as the general power struggle that often ensued from power relations. The self-made individual demonstrates an industry through which he is able to create his own morals and fabricate the instinct that will lead him toward those morals. Such a man Nietzsche considers to have transcended good and evil by entering into a morality created at first through consciousness, but later sublimely through the subconscious. This man, in Nietzsche’s opinion, has truly achieved power of a type that goes beyond the mere control of others, as it has attained the much more difficult goal of self-control.Works CitedNietzsche, Friedrich. Beyond Good and Evil. 1886. trans. R.J. Hollingdale. New York:   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Penguin, 1973.—. Daybreak: Thoughts on the Prejudices of Morality. (Cambridge Texts in the History   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   of Philosophy. Cambridge: Cambridge UP, 2003.—. The Gay Science: with a Prelude in Rhymes and an Appendix of Songs. New York:    Vintage/Random House, 1974.—. The Will to Power. 1888. trans. Walter Kaufman and R.J. Hollingdale. New York:   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Vintage Books, 1967.Zupancic, Alenka. The Shortest Shadow: Nietzsche’s Philosophy of the Two (Short   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Ci rcuits). Cambridge: MIT, 2003

An Analysis of a favourite Grace Nichols Poem Fear Essays

An Analysis of a favourite Grace Nichols Poem Fear Essays An Analysis of a favourite Grace Nichols Poem Fear Paper An Analysis of a favourite Grace Nichols Poem Fear Paper Essay Topic: poem As the essay title states I am going to analyse a Poem written by Grace Nichols. Grace was born in Georgetown, Guyana, when finished school she went to university and then had several jobs before moving to England in 1977. Nichols then wrote poems mainly about racially sensitive topics, motherhood and sexuality. The poem, which I shall analyse, is called Fear. The main storyline in this poem is that a woman is worried and fears for her child living in England. I think this poem has a deeper meaning, basically about black people trying to adapt or not accepting the fact that they have to adapt to the way in which white people live. The writer of this poem sees it as blacks against whites, she feels very uncomfortable living in England, and maybe she feels out of place? Out numbered? In this poem there is much racial tension as she does not see the population to be as one, as equals. She uses words like our culture, and your own. This clearly shows that she sees white coloured people as being different to blacks. I think that she sees the world population split into two black people against the rest of the world. In fear there is a big culture clash and this is what Grace Nichols wants us to think about. The culture clash is the main theme running through this poem. In the first two lines of this poem our culture rub skin and against your own, we can see here that the technique used is enjambment. In these two lines we see the first signs of a tension felt by Grace Nichols between the two cultures. We know this because of several words, firstly our here we can see that Grace is sectioning her culture off, to make it us against them. Then on the next line we see against, this highlights a sense of difference, so in a different country and not around her own people. The word your suggests that she thinks she is not included in the white community or she is on the outside. From these first two lines of the poem we can see that Grace feels great tension between the two cultures and we know she feels that she is not one of us. The theme does not just occur in fear but also occurs in the other poems in which Grace Nichols has written. In two old black men on a Leicester square park bench, we also see this culture clash, these men feel unwanted in England and so lament about there homeland making themselves think that London is such a bad place to live and that the Caribbean is more like heaven. To want to go back to the Caribbean so much they must feel that blacks are unwanted and are not treat as equals. The theme in fear continues throughout the poem because we can see it in the last two lines as well as the first two, I think my childs too loving and for this fear here again we see that the technique used is enjambment and the effect that this has is that it makes us think about the two lines as one. We see a culture clash in these two lines, again, because of specific words, which have been used. Firstly my, when she uses this word, we see that she is sectioning herself of from anybody else. Everyone loves their child very much but I think that Grace Nichols thinks that her love for her child is better than anyone elses. When she says too loving I get the feeling that she has replaced the word loving from good, she thinks because she is black and living in England her life is so much more difficult than an average white coloured persons life, and therefore her child should not need to go through what she has been through. She thinks her child is too good to live in England because the majority of the population are not black and therefore her baby will not be accepted and treat as an equal in this country. I will now analyse the mood and atmosphere in this poem, and try to show the feelings of the reader. In fear I feel that the mood is very uncomfortable because we are reading about someone who is not content with everyday life of living in England. As we are English citizens who are reading this poem, we obviously do not agree with what Grace Nichols thinks and because we are content with the everyday life of living in England this I think therefore makes the mood and atmosphere very uncomfortable. Another way in which this poem could be said as being uncomfortable is in the way Grace Nichols feels. It is obvious she is uncomfortable with the fact that she is living in England and this therefore makes the mood and atmosphere of the poem uncomfortable. Ask, are you going back sometime? This quote is one, which shows the atmosphere and mood, it does this by almost suggesting she is not wanted. Grace Nichols feels as if this question is what us white people are always thinking, as if we feel that she doesnt belong here which shows a sense of being uncomfortable. When the reader reads this poem they are almost forced not to agree or accept the point that Grace Nichols is putting across. She is basically saying that blacks are not accepted in England, which would therefore make us racist. When the reader realizes what Grace is saying, we think she is prejudice because she thinks all whites dont accept blacks, she does not know all white people and so therefore is prejudging many of us. When reading this I am sure many readers feel anger. The reason for this is that many readers will feel Grace is prejudice. And here? Here this quote in particular may make readers feel anger and the reason for this is that Grace dismisses the thought of London straight away. She has just described her homeland and in the next stanza she does not bother to compare it to London. Here is repeated to create the effect of dismissing the thought of London and that she obviously doesnt have much positive to say about the city. So therefore when readers from this city or country read this line they may feel great anger towards the writer, as she cannot say one decent thing about London. In the next section of this essay I am going to try to analyse how the poem is written and the way in which the language is used. To do this I shall pick out interesting words and phrases from the poem and describe what effect they have on the poem. When reading this poem several times, one of the most noticeable lines is home is where the heart lies this is very interesting because it could have two different meanings. In this line Grace has been very clever and left spaces to emphasise the word lies. This word could mean one of two things, lies as in where the heart rests or lies as in not telling the truth. If taken as where the heart rests then the author is conveying a sense of homesickness. If taken in the sense that at home the heart doesnt tell the truth then we know that Grace is feeling no homesickness at all. Personally I think the author is feeling homesickness and so when writing this line meant it to be where the heart can rest. Obviously the heart never rests, otherwise the author would be dead but in this line the word heart is a metaphor and stands for feelings, emotions and soul. In relating this line back to the whole poem I feel that because of the authors homesickness, this could be a reason why she has such a dislike for England, she misses her homeland too much and England just cant match up to the place where she feels most comfortable. This technique of writing a line in which can be taken as two different meanings does not just occur in this poem. In other poems that Grace Nichols has wrote we see her leaving the reader with several options to think about. For example in the poem childhood the line half stunned I watched is a line in which could be taken as two different meanings. From earlier lines in the poem we know that a little girl is watching a fish being killed, but when coming to this particular line is it the fish which is half stunned or is it the little girl who is half stunned? So here we can see that Grace obviously finds this technique effective in her writing and uses it in more than just one poem. Another line in which I found to be intriguing was You say youre civilised, in this line I get the impression that a bit of sarcasm is used. When writing this line does Grace Nichols mean she has seen no sign of civilisation yet from the English people or does she mean that we are civilised people but that isnt enough for her, she wants something more than civilisation. On the word You emphasis has been used by using a capital letter, this maybe suggests that she is directing this phrase at a particular person and if this is correct it suggests anger towards this person. If anger is shown to somebody then does this not mean that the narrator isnt being civilised? Someone might even say she has contradicted herself in this line. I think that when Grace Nichols wrote this line she was almost asking a question of the white community. When telling us we say that we say we are civilised she is wondering where this civilisation is because she feels like she is not treat as an equal in England. Almost challenging the white people to come out and prove that they are civilised and prove that Grace Nicholss opinion of England and her opinion of white people in England is wrong. When looking at the four lines in the fifth stanza we can see that Grace is talking and reminiscing about her homeland. I come from a backyard Where the sun reaches down Mangoes fall to the ground In the first two lines here we see the technique of enjambment. In this first line I come from a backyard in using the word I she wants us to feel sorry for her. This line is fairly easy to understand and is just saying that she has never really had a luxurious life and has always been from a poor family with little money. This is probably one of the reasons why she moved to England, she would be able to receive more income. When linking this line with the second line where the sun reaches down we can see that by using the technique of enjambment, another language technique is used. This is personification, and this is because Grace is trying to show that the sun reaches down into her backyard. So therefore the sun is picking her country above all others, so she thinks her country is special. As well as personification this line is also a metaphor because the sun does not actually reach down. I think Grace likes to see herself as a special person from a special country because on the next line there is more use of personification. mangoes fall to the ground in this line Grace is showing the reader that the idea of exotic fruits pick this country out as the sun did. Her country is special because they get excess amounts of mangoes and other countries get no exotic fruit falling to their ground at all. In these three lines in which I have just analysed we can see that Grace is very proud of her country and thinks that it is special. The structure of these three lines is also important when reading the poem. Grace firstly tells us that her country is poor so we therefore will feel sorry for her; she then says that the sun picks this country above all others to be hot and then she lets us know that exotic fruits drop on the ground of this particular country. These three lines are structured this way because if the first line was not first then the technique of enjambment could not be used and if this technique was not used then we would not look at the second line as being personification. So if these two techniques were not used in this section of the poem then these lines would have less significance and not have a deeper meaning, so we can conclude that this poem writing was good because she used the words that she had in the best possible way. I find this poem to be very interesting and intriguing and this is the main reason why I chose to do my essay on it. There are many interesting lines which have a deeper meaning that what is wrote on the surface, for example home is where the heart lies, in this line I saw much opportunity to expand on what Grace is trying to say, there is a much more deeper, sensitive meaning to this line. To have an opinion on this poem I think that you would have had to maybe spend some of your childhood living in Grace Nichols homeland because at least then you might understand where she is coming from in some lines. For example I think my child is too loving for this fear what fear? I understand that she is worried that her child will not be accepted in England but she says it as if all white people are going to murder black people the second they step outside, when we and her both know that this is not true. This is why I find it hard to have an opinion on the poem because if maybe I had grown up with Grace in this wonderful special country that she describes, then I might understand a bit more about this so called fear that she has. I chose this poem above the rest because as I stated before I saw many lines with deeper meanings and I feel it was a more personal poem than the rest. The feelings in this poem are real feelings that someone feels and I wanted to try and find out why she felt this way. I now have a better understanding of her feelings. This poem was my favourite because I felt it had more meaning than the others and a more interesting way of expressing the authors feelings.

Annimals being promiscuous essays

Annimals being promiscuous essays According to Websters dictionary, promiscuous can be defined as having sexual relations frequently with different partners and being indiscriminate in the choice of sexual partners. Christa Hohoff, Kerstin Franzen, and Norbert Sachser believe that in the yellow-toothed cavy (Galea musteloides), it is the females choice to be actively promiscuous. They feel so because females will receive benefits such as paternal care and protection from predators. Females will also increase their chances of producing a viable offspring and decrease their chances of being fertilized by a genetically incompatible male. This hypothesis is interesting because as humans, promiscuity is against the social norm, especially for a female because it leads to disease and unwanted offspring. But in a species such as the yellow-toothed cavy, females can be rewarded with such actions. The authors used several methods in order to obtain results. For the experiment the used 12 male and 12 female yellow toothed cavies were used for 12 different mating tests. Each female had a choice between four males to mate. The cavies were put in a mate choice apparatus that prevented monopolization and the harassment of females by the males. The mate choice apparatus was divided into five compartments; a central compartment for the female and four separate adjacent champers for the males. The female compartment was linked to each male compartment through a small passage, but there was no direct passage between the male compartments. The apparatus had a counter and video camera so the number of times the female entered the males compartment and the type of behavior could be recorded. Each mating test lasted for 3.5 days. On the first day, only the female was placed in the apparatus with all the doors open so she could get accustomed to the different chambers. On the se cond day, the four males were added to their respective compartments but the doors w...

Dont Use Je Suis Fini

Dont Use Je Suis Fini To say Je suis fini in French is a serious mistake and one to be avoided.   This mistake is caused in part by the fact that in the English translation finished is an adjective, while in French its the past participle of a verb. So when you want to say I am finished, it seems logical to translate that as Je suis fini. Unfortunately, this is quite a dramatic thing to say in French and it means I am dead, Im finished! Im done for! Im ruined! or Im all washed up! Imagine the look on your French girlfriends face if you say, Je suis fini! Shell think youre about to expire! Or shell burst out laughing at your mistake. Either way, not so good. Never use  Ãƒ ªtre fini  and  ne pas à ªtre fini  when referring to people, unless you have something pretty earth-shattering to announce or youre maliciously insulting someone. To avoid this scenario, think of the English as I have finished instead, and this will remind you that you need to use the passà © composà © in French  and that the auxiliary verb for finir is avoir, not à ªtre.  Thus, avoir fini is the correct choice. Even better, use the colloquial avoir  terminà ©, especially when referring to the completion of a task or activity. For instance, if a waiter asks  if he or she can take your plate, the correct (and polite) expression is: â€Å"Oui, merci, j’ai terminà ©.†Ã‚   The Wrong Way and the Right Ways In brief, these are your options: Avoid using finir with à ªtre:   Être fini   to be done for, washed up, finished with, ruined, kaput, dead, or dying.   Choose verbs with avoir: Avoir fini   to be done, to be finishedAvoir  terminà ©   to be finished, to be done Examples of Je Suis Fini Si je dois les rembourser,  je suis fini.  Ã‚  If I have to refund their money,  Im done.Si à §a ne marche pas,  je suis fini.  Ã‚  If it doesnt work out,  Im through.Mà ªme si on sen sort,  je suis fini.   Even if we get out of here,  Im finished.Si je la perds,  je suis fini.  Ã‚  If I lose her,  Im finished.Je suis fini.   My career is over. / I have no future.Il nest pas fini.  (informal)   Hes retarded / a moron. Examples of Jai Fini   Jai donnà © mon à ©valuation, et  jai fini.  Ã‚  I gave my assessment, and  Im done.Je  lai fini  hier soir.  Ã‚  I finished  it last night.Je  lai fini pour ton bien.  Ã‚  I finished  it for your own good.Grà ¢ce toi,  je  lai fini.  Ã‚  Thanks to you,  I finished  it. Examples of Jai Terminà © Je vous appelle quand  jai terminà ©.  Ill  call you when  Im done.Donc  je  lai terminà ©Ã‚  au bout de quelques jours. So  I finished  it in a couple days.Jai presque terminà ©.  Ã‚  Im nearly finished.Ça suffit,  jai terminà ©.  Ã‚  Thats all;  Im done.Jai adorà © ce livre. Je  lai terminà ©e  hier soir. I loved this book.  I finished  it last night.  Je suis bien soulagà © den avoir terminà © avec cette affaire. Im so relieved to have seen the end of this business.

Smartphones v. Computers Essay Example | Topics and Well Written Essays - 1000 words

Smartphones v. Computers - Essay Example Since the start of time, the human race has been trying to find ways to store and move with information without major challenges. Advanced smartphones have been equipped with large storage, which is also supplemented by the external storage disk. Smartphone users have the habit of downloading or transferring significant content. It makes it easy to access information without connectivity. Most people use large storage in smartphones for pictures, music, video, and messages. The convenience that comes with large storage in smartphones explains the high clamor for smartphones in the society. The built-in storage in most smartphones falls within the range of 8GB to 64GB. The large storage has made it easy to access, transfer, and share all types of data. It should be noted that the storage range provided is enough for most people. The relatively high portability that comes with smartphones makes it easy and convenient to carry it everywhere. They are designed and manufactured for easier handling and carrying. They are a bit bigger than standard mobile phones. Portability makes it easy to move with smartphones, which serve as personal data assistants, video and music player, and a connectivity tool. Smartphone manufacturers use ergonomics helps in designing smartphones that are easy to hold and use. Most of the phones have designed to be slim and light to fit into the pocket easily. The essence is to make it very easy to move around with the phone with minimal discomfort. Laptops (Computer)

Early Age Marriage in Ethiopia Essay Example | Topics and Well Written Essays - 1500 words

Early Age Marriage in Ethiopia - Essay Example Early marriage is mostly common in sub-Saharan Africa and Southeast Asia. It is rampant in Ethiopia, although prevalence varies from one region to another. At the national level, 62% of Ethiopian women aged 20-49 get married before the age of 18. (4) These numbers alone provide the readers a shocking realization of how widespread early marriages are in Ethiopia. This may be a short article, but it definitely provides strong, concise, and accurate data regarding these early marriages. It also goes along well with the other chosen sources, thus strengthening the main points that will be discussed in the research paper. One of the good points in this article that makes it distinct from the other sources for the research paper is its discussion regarding the concern for HIV/AIDS related problems that occur in early marriages. Another valuable insight to be gained from this paper are the recommendations regarding strategies to be implemented to slowly reduce, and ultimately eliminate thes e problems of early marriages. The article, while short as mentioned earlier, obviously came from a well-informed research if one would look at the references, and is therefore a good addition to the other sources to be used in the research paper. Early Marriage: Child Spouses. Florence, Italy: Unicef Innocenti Research Centre, 2001. Print. This article aims to present how common are early marriages in different societies, particularly the poor ones. It presents how poverty serves as a major factor for such marriages to exist in a particular society. Furthermore, it aims to present the harmful effects of these practices. It also aims to suggest ways to end early marriages once and for all. The digest states that: Our intention is to raise awareness of the situation and, where necessary, to stimulate action. Where there is insufficient data on the practice and repercussions of early marriage, researchers and officials in both government and civil society are encouraged to initiate re search in this area. (1) Also, while it may not focus merely in Ethiopia, it can provide a view of the bigger picture of the incidence of early marriages in the different societies in the world. It will surely be useful for the research paper because it will help the researcher compare the different factors at play in early marriages from other societies, and then compare those factors to those at play in Ethiopia. Information such as early marriage as a strategy for economic survival, protecting girls, pressures for early marriages, legal sanctions for such unions, disadvantages of such unions particularly for girls, and the call for gender equality in marriage are good points to include in the research paper. Gossaye, Yegomawork, Negussie Deyessa, Yemane Berhane, Mary Ellsberg, Maria Emmelin, Meaza Ashenafi, Atalay Alem, Alemayehu Negash, Derege Kebede, Gunnar Kullgren, and Ulf Hogberg. â€Å"Women's Health and Life Events Study in Rural Ethiopia.† Butajira Rural Health Pro gram. Spec. issue of Ethiopian Journal of Health Development 17.2 (2003): 2-46. Web. 7 Mar. 2012. This peer-reviewed article is a collection of the results of several researches conducted by the Butajira Rural Health Program (BRHP) in Ethiopia. Several studies conducted by the BHRP are regarding health determinants and parameters, and this particular issue is focused on the reproductive health of females. The goal of the authors is to determine how domestic

How Treating Employees Well Impacts Profits and Sales Research Paper

How Treating Employees Well Impacts Profits and Sales - Research Paper Example In light of this, this paper will investigate the rationale behind treating employees well to benefit an organization. Although there are several other factors to consider for an organization to maximize profits, people responsible for the management of organizational matters hold the highest value in moving towards the fulfillment of organizational goals. The rationale for Treating Employees Well There are several reasons stating why better treatment of employees results in improving job performances, as well as in maximizing profits and sales. In fact, a study conducted by Leblebici (2012) on the impact of workplace quality on employee productivity documented that an organization that treats employees well tends to have a creative workforce that not only contributes to the formation of strong organizational culture but also produces top results. For example, if managers of a company develop and implement an attractive compensation plan for employees, the result will be very positiv e for the company as employees will tend to work hard to achieve rewards and benefits included in the compensation plan. This will result in improved employee productivity, as well as increased sales and profits for the company. While talking about the reasons that make positive employee treatment productive for the achievement of organizational goals and objectives, let us talk about employee satisfaction which is one of the main factors having links with positive employee treatment and improved organizational performance. It is a fact that every employee wants to in an organization that understands the needs of employees and take effective measures to meet those needs. The level of employee productivity is usually high in organizations which respect the needs of employees and provide them with safe and flexible workplace environment. Employees highly contribute to the development of the organization as long as they feel satisfaction with the workplace environment provided to them by their managers (Leblebici, 2012). For example, in organizations where employee safety and benefits are considered critical for the development of organization, the level of employee performance goes high because employees become able to concentrate more towards work instead of worrying about their professional life and safety. Treating employees well not only increases organizational performance in terms of increased sales and profits but also draws more employees into an organization. For example, an organization that treats its employees well stands a chance of creating an organizational culture that creates a good picture of the organization. When this happens, employees and other stakeholders spread the word, and this encourages other potential employees to apply for positions available within the organization. It is a fact that employees do not like to work for an organization that has poor of its culture because of improper employee treatment, such as, lack of compensation plans and job insecurity (Leblebici, 2012). Employees do not apply for jobs within such organizations and try their luck with the organizations that are known for their employee friendly culture.