Discuss a few instances of Symbolism in Gilman's Story Essay

Discuss a few instances of Symbolism in Gilman's Story - Essay Example The wallpaper in the room in which the narrator is staying is covered in yellow wallpaper, a color that she detests. This could symbolize that the author has a deep dislike for this ‘disease’ in the society of her era characterized by the oppression of the fairer sex by a patriarchal society. Her hatred for the wallpaper, its color and design is actually a hatred for how men in that era treated women because to the author, the yellow wallpaper with its â€Å"hideous color† and â€Å"torturing pattern† symbolizes exactly that. The windows in her room are another symbol, symbolizing opportunity and that the narrator keeps sitting in her room and looking through them symbolizes a desire to make use of that opportunity and acquire much wanted freedom from the current oppression they face, freedom for women to be recognized as equals to their male counterparts. Another instance is of the woman stuck inside the wallpaper that the author sees creeping around, this woman is actually a representation of the author/narrator herself. It shows us how the author perceives herself and her current role in life. She feels trapped much like the woman inside the wallpaper and she feels that she has to ‘creep’ around like the woman in the wallpaper because she wants her actions to go unnoticed by her husband. Another instance of symbolism in this story is when she talks about the pattern of the yellow wallpaper which initially doesn’t make any sense to her. The author says â€Å"I never saw a worse paper in my life,† (Gilman, Charlotte) which means that she dislikes the structure of dominance and restriction that the men had created over women in that era by refusing them status equal to that of men and by treating them like silly â€Å"little girls†. The pattern of the yellow wallpaper signifies the complex structures in her life that have bound her in her current subordinate role. The pattern sometimes feels like bars to her and she feels like she’s stuck behind them and trying to escape. There is also the issue of how her husband and brother treat the issue of her illness. They regard it as if it were but a silly whim and ignore any input from the author/narrator herself. This symbolizes how in the 1800s men thought that women were inferior to them and thus so were their opinions. The women were thus largely ignored and their thoughts and views given no real notice or importance. The author believes that some mentally stimulating activity would actually help her come out of her depression, but her husband and brother give her opinion no real thought and on the contrary forced her to undergo the ‘rest cure’ whereby she was to be confined to one room and allowed no activity that would mentally stimulate her. This in itself is another symbolism, where the author shows us through the dynamics of her relationship with her husband and his attitude towards her illness an opinions h ow he (he here stands for all the men in that era) has ‘confined’ her according to his will and it doesn’t really matter whether she concurs to his ways or not. What she thinks is of no consequence because she, as a female is inferior to her husband and thus her husband â€Å"must know better†. Not allowing her any activity also symbolizes that the men restricted women’

Technology as Fast and Slow Knowledge Essay Example | Topics and Well Written Essays - 750 words

Technology as Fast and Slow Knowledge - Essay Example On the one hand, he is right to say that technology ruined the environment because of overproduction and industrialization. On the other hand, he does not consider how technology can also help promote ecological interests by developing slow knowledge. This paper argues that although technology has produced harmful effects on ecology, it can also be used in studying and resolving environmental problems through providing fast and slow knowledge. As stated above, Spayde contends that a gap exists between what people have (technology) and their capabilities in properly using it (ethics or moral development). Spayde argues that slow knowledge that is based on â€Å"ecological and cultural context† is better than â€Å"fast knowledge† that â€Å"zips through the terminals of information society† (68). He proves this by saying that fast knowledge provides technology, but this technology has no sense of morality and collectiveness. He also differentiates hard facts from having the slow knowledge or ethics in properly using facts. ... This essay will prove that these contentions on the balanced outlook on fast and slow knowledge and the importance of technology in ecology are correct through evidence and logic. Technology, especially through computing, has significantly helped the development of the study of ecology. In Chapter 24: Roles of Technology in Ecology, Klomp, Green, and Fry explore the role of technology in advancing environmental interests. They stress that computing technology has expanded the spatial reach of ecological studies through the use of remote sensing and related methods. They underscore that computers have eased the use of large data sets and sophisticated statistical packages and also enabled access to and accumulation of national and global data sets. Klomp, Green, and Fry add that using computer-generated models help simulate environmental events, can offer a greater understanding of ecosystems, and enhance predictive powers to conservation and land managers. Hence, technology can also be used as a tool in addressing environmental problems. Technology does not only produce fast knowledge, like what Spayde contents, because its fast knowledge can also be used to produce slow knowledge. Computer modeling, for instance, has affected ecological theory. Klomp, Green, and Fry explain that ecosystem connectivity is an illustration of a complex ecological problem that computer modeling has handled with substantial success. They underscore that computers have enabled simulations of experiments that real time or space would not otherwise permit. This fast knowledge produced slow knowledge that allowed the development of landscape ecology. Klomp, Green, and Fry argue that computer simulation of this complexity has helped ecologists to better

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Accomplishments for my college years My name is NAME. I am Age and I live in WHERE YOU LIVE in fact I have lived here all my life. I am currently attending SCHOOL NAME, which has helped prepare me for my future at a college or university level. I began working with children and youth at a very early age. This began as the leader of recreation summer camps and coaching youth basketball teams, and soon led me to my current career path. When I was sixteen I was very grateful to be approached about designing and implementing a program for youth. It was an excellent experience for me, giving me knowledge and confidence. Over the years I have assisted the gym teachers in my high school and worked with the mentally challenged. They recommedned me for this program because of my athletic ...

Belief in Black Magic and Witchcraft

The sources of magic are to be found in passion and ignorance – which make up the greater part of man. Desire, ever reborn, never capable of being sated in the ordinary conditions of life, inspires in the mind the dream of an irresistible power whereby every appetite may be satisfied; and ignorance of the inflexible laws which govern nature suffers one to believe that she can be mastered and modified in conformity with that dream, which, when it has reached a certain degree of intensity, tends spontaneously to transform itself into action.Love, hatred, the desire for health, for riches, for power, for knowledge itself, are the causes which produce magic, and they are its perpetual incentives; whence it comes that we see magic practiced wherever men are found; in the most remote antiquity, during the Middle Ages, and at the present time; not only among barbarian or savage peoples, but also among those races which call themselves civilized. Magic is, therefore, a social phenomen on. This work will show what place black magic and witchcraft holds among the other social phenomena, for example religion.The ideas related to a concept of the sacred, as the basis of magic and witchcraft, will be considered. Why do people believe in the powers of black magic and the fearful power of Satan in black magic? How are these practices performed? Here is nothing else that can give so adequate answer as does the history of the witches and black magic and their place in Holy Mother Church. Witchcraft is a complex subject, and has evoked complex responses from many disciplines (Glucklich 391).There are theological, historical, philosophical, anthropological, legal, literary, pharmacological, and psychological theories of witchcraft, to name some of the major ones. That is the reason why few people today can agree on what witchcraft really is, or was, or what witches really did, or what they do. During the height of the witchcraft scare in Europe, the sixteenth and seventeent h centuries, almost anything strange and fearful was attributed to witchcraft. A good example is the phenomenon called the poltergeist.Witchcraft would seem to be a European term of opprobrium which has been used in scattergun fashion for all sorts of threatening manifestations, whether at home or abroad. It is appropriate, and inevitable, that our inquiry should have brought us to the Bible. For while it is false to say, as some writers have, that the witch persecutions were carried on solely by the church, it is nevertheless undeniable that historical witchcraft received its definition from the church. In a sense it may be said that witchcraft as a system was created by the church.Convenience may be cited: it was convenient for the church to lump its own heresies, rival systems of faith, inexplicable spiritual phenomena – in fact, almost all the threats to its own primacy – into a single opposition, which in the slow course of many centuries took on the shape of a ho stile conspiracy and the name of witchcraft. The church had, after all, ready to hand the Supreme Enemy of Man, Satan, acknowledged as the father of all error, the prince of the world's vanities, and arch rebel against God (Butler 96). There was no fault of logic involved in placing him at the source of trouble.This is the classical definition of witchcraft: a literally diabolic plot against mankind. For long ages it was almost universally accepted. Running concurrently with it was what we may identify as the skeptical position: that the whole thing was nonsense, and an outrageous calumny on the loving nature of the Deity. This is an honorable and attractive position, and one which is still dominant today. It can trace its origins to a tiny handful of brave men during the Renaissance, men like Reginald Scot and Johan Weyer, who were in considerable danger for their beliefs.These ideas however gradually won out, by the eighteenth century, and were elevated almost beyond argument by t he busy and progressive nineteenth. Today they are coming under renewed question. There are then at present at least seven major schools of witchcraft thought, some of them frankly hostile to the others: the orthodox, skeptical, anthropological, psychological, pharmacological, transcendental, and occultist. The image is to the object as the part is to the whole.In other words, a simple object, outside all direct contact and all communication, is able to represent the whole. This is the formula which is apparently used in black magic. The image, the doll or the drawing is a very schematic representation, a poorly executed ideogram. Any resemblance is purely theoretical or abstract. Black magic is essentially an individualistic affair. It finds regular and constant use by men and women who work deliberately, by means of the spells they utter, the charms they manipulate, and the rites they perform, to bring misfortunes upon their fellows.So used it may be licit, reputable, and even pra iseworthy, for instance, if the same magical arts that have slain a man are resorted to by an avenger of blood against the slayer. As a rule, however, sorcery is carried on more or less secretly, in defiance of public opinion, and those who practice it are objects of constant suspicion, fear, and enmity. In spite of this radical monotheism, Islam, like Judaism and Christianity, makes allusions to other supernatural entities.In the case of Islam, these entities are known as jinns and angels (Glucklich 136). Satan also plays an important role in Islam, but is counted among the angels, albeit the most disobedient. The jinns, according to the Qur'an, are not quite angels, but a form of consciousness between human and angels that are also especially prone to disobedience. Given that a basic idea of Islam is â€Å"submission† or â€Å"obedience† to God, the very act of disobedience is taken very seriously in Muslim teaching as a major form of bad, even sacrilegious, behavior (Brain 241).The jinn are genii, made out of fire; unlike the angels, they eat, drink, copulate, and die; some are good, and listen to the Koran; most are bad, and spend their time getting human beings into mischief. The leader of the evil jinn is Iblis, who was once a great angel, but was condemned for refusing to pay homage to Adam. The success of Islam in propagating itself, particularly in its Sufic and maraboutic versions, in regions where a direct assault by conquest was impracticable was largely due to its truly catholic recognition of the multiplicity of mystical power.In the voluminous Quranic store-house of angels, jinns and devils, whose number is legion, many of these traditional powers find a hospitable home; and passages from the Quran are cited to justify their existence as real phenomena. So long as Allah's lofty pre-eminence was not compromised, many local cults could be accommodated within the realm of alghaib, the ‘unseen' or ‘hidden' world (Brain 258) . The supreme deities which exist in many pagan traditions could be assimilated to Allah. Lesser local deities could be Islamicized or explained away as vernacular terms for God's attributes, or as the jinns or spirits of Quranic folklore.Orders of devils are spoken of in the so-called Book of Enoch, which antedates Christianity; and they are spoken of, later, in the New Testament. Saint Thomas makes express mention of higher and of lower devils, and of systematically established ranks among them; without, however, entering into details on the subject (Waite 356). But such reserve, though it might well become theologians in general, did not at all suit those who were especially classed as demonographers or those who gave attention to the study and practice of magic.For all these, it was of the utmost importance to become thoroughly acquainted with the diabolic hierarchy and, at the same time, with the condition and the activities of each rank included therein, – nay, as far a s might be possible, with those of each individual demon. Furthermore, the principles of their organization were not understood in the same way by all; and while some of the Fathers thought that their rank was determined according to the various kinds of sins that the demons fostered, others believed that this was done according to their degree of power and method of action.Those who made pacts with the Devil very often did so in order to be able to practice the forbidden arts of magic; but the pact did not always imply this power and the power might be exercised without a pact. There were cases where the Devil voluntarily obligated himself to do whatever the magician should demand of him, on condition that the latter give him his soul in exchange; there were also cases where the magician by virtue of his own art forced the Devil to do what the fiend, of himself, would have been neither obliged nor willing to do.There were then, as we see, two kinds of magic, which have not been suf ficiently distinguished by writers on the subject, but which in their origins, if not in their effects, were entirely distinct; the one produced by a voluntary subjection of the diabolic power to the will of a human being, the other springing from an actual mastery acquired over that power by the human being, and acquired not through divine permission, but through a science and an art which had their own canons, which were learned through a sort of apprenticeship, and which could be more or less fully possessed – the science and the art of black magic.The theologians and the doctors declare, it is true, that the inventor of this wicked and deceptive science, of this pernicious art, was none other than Satan himself, who was wont to make use of them for the attainment of his own ends; but we begin to suspect that there is some error in this opinion of theirs, when we see this science and this art employed against their supposed inventor in such fashion that he cannot keep from obeying any one who commands him through them (Stave 196).A great part of magic presupposes the existence in nature, and the knowledge on the part of man, of hidden forces which have power to move the demons and to bind them. But in whatever way the magician had acquired his formidable power, the exercise of it was sinful and unlawful and brought the transgressors in the end to Hell. Speaking generally, and observing the results they produced, we may consider magicians and witches as allies and coadjutors of Satan.The first of the magical operations, which opens the way for all the others, is evocation, whereby Satan or one of his subordinate devils is compelled to appear – not a difficult operation if one understood the method, but dangerous to any who undertook it carelessly and without having observed all due precautions. This operation is more commonly performed at night, at the exact hour of midnight; but it could also be performed at high noon, this being the hour at w hich the noonday demon possesses the greatest vigor.It takes place where two, three, or four roads meet; in the depths of gloomy forests; on deserted heaths; amid ancient ruins. The evocator seat himself inside a circle (or, for greater safety, three circles) traced on the ground with the point of a sword; and he has to exercise the greatest care not to let the slightest portion of himself project beyond this limit and not to agree to any bargain the Devil might seek to make with him. Many and strange are the formulas of evocation, some very lengthy; some more, some less efficacious; nor are all of them addressed to all the devils.The slightest omission might suffice to render them entirely ineffective if the demon happened to be tired or in a bad humor. An observation is not out of place here. The Devil presents himself willingly and without much importuning, even to one who summons him informally and in every-day language, and that he often presents himself when one has not even t hought of calling him. Magicians and witches are not all of equal cleverness or equal might; as in every other condition of men, in theirs also there existed disparities of power and of rank (Dickie 325).Notwithstanding this, there is no sorceress so insignificant, no wizard so discredited, that with the aid of their art they could not accomplish marvelous things, of a sort far beyond all human power and all human knowledge. Should one care to make a list of all the varied operations of the magic art, he would need to produce a volume; and even then he would not succeed in telling everything, for by this art could almost anything be done that might suggest itself to the imagination or become an object of desire.With potent philters or by employing the aid of clever demons, the magician could awaken love, transform love into hatred, snatch the loved one from her lover, or cause her to fly by night through the air to her lover's arms. He avenged himself on his enemies, or on such as b etook themselves to him for help, causing fire to consume their houses, bringing down the storm-wind on their fields, sinking their ships in the sea; or he brought about their death, by thrusting into waxen figures made to resemble them a needle.Now we turn to the last portion of our study, the new witchcraft cult. Two characteristics seem to identify modern British witches: their love of ceremony and their inherent schismatic tendencies. Both points hold true for witches in America and elsewhere. There seem to be hundreds of contending cults, most of which sooner or later make their professions in print, under such titles as The Real Witchcraft, The Truth About Witchcraft, and Witchcraft From the Inside. Indeed, witches, deprived of the unifying force of persecution, are fighting among themselves as never before.Meanwhile there are as many different kinds of witchcraft in this country, apparently, as there are covens. All these groups publish industriously. One of the partisans of the modern witchcraft cult is Hans Holzer, the well-known psychic investigator. His book The Truth About Witchcraft was brought forward with much din of publicity. And certainly he has penetrated to the heart of the contemporary cult; he has eye-witnesses' accounts of initiation ceremonies, rites, celebrations, dress, incantations, and every other detail of witchcraft as it is presently practiced, especially in England and the United States.With the growth and strengthening of the belief in Satan, magic was destined to acquire new credit and new vigor. Everything that was known or thought to be known about the Devil, about his habits and his purposes, naturally tended to produce this result. He was the ever-living, ever-restless force that surrounded and penetrated all things; the prince of this world; the dominator of perverted nature; he was in every place; he had under his orders an innumerable host, always ready for any undertaking.With the help of his power, there was no task s o hard that it could not be accomplished, no miracle that could not be performed; and this help he rendered without excessive solicitation. It was a well known fact that he would cheerfully join forces with a human being in order to reach more easily the fulfillment of his own designs. The majority became wizards or witches merely by entering his flock and enjoying those benefits and powers in which he was willing to make them sharers. Beside this lower magic, the result of a kind of delegation of power, the

Walt Disney A Visionary Leader Essay - 1701 Words

Walt Disney When people think about Walt Disney they will most likely think about Disneyland, Disneyworld, or even Mickey Mouse. What people do not realize is that he started with an advertisement company and built one of the most widely recognizable companies in the world. Walt Disney was a great in his visionary leadership, but he was not effective in his ethical leadership. Disney inspired his company to achieve his dream, but he was an egoistic leader during the process. This paper will explore Walt Disney’s use of dispositional flexibility and inspirational motivation in his visionary leadership. In doing so, it will explain how he handle the change in his company and inspired his employees during the construction of Disneyland. Then it will describe Disney’s unethical leadership and how he fell into the ethical trap of worry over image and failed to have intellectual humility. It will explain how he was consumed with the image of his name and how he ran his company like a dictator. Finally, this paper will cover my personal relevance to his visionary and ethical leadership. It will explain how I tried to drive a change in my work center and a time when I was not effective in my ethical leadership. Walt Disney was an expert at dispositional flexibility and inspirational motivation. Visionary Leader Walt Disney can be described as driven, enthusiastic, innovative, optimistic, intense and a go-getter. His leadership and vision was key during theShow MoreRelatedWalt Disney : A Visionary And Ethical Leader1685 Words   |  7 PagesWalt Disney Walt Disney once said, â€Å"It’s not the magic that makes it work, it’s the work that makes the magic.† (Capodagli Jackson, 2007). Walt Disney was truly a visionary and ethical leader that used his talents as a transformational leader and artist to dream up a world that has stood the test of time for nearly 90 years. 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Thus, Mr. Disney had animating jobs before developing his company, which revolved around the infamous Mickey Mouse, he was even forced back into animation afterRead MoreStrategic Planning : Walt Disney1592 Words   |  7 PagesMGT411 Strategic Planning Walt Disney Company Strategic Analysis Patten University Disney, Yesterday and Today The Walt Disney Company was formed in 1923 as the Disney Brother Cartoon Studio with Walt and Roy Disney. With the start of Alice Wonderland series, Walt Disney would start a company that would go on to become legend. A staple for all things animation and the standard in which the industry models itself the Disney Company went on to create ground breaking milestones in animation and all

World War I - 1914 Overview

Poetry Explication Essay - 1424 Words

Poetry Explication Language is a remarkable thing. It can convey every thought, feeling, and emotion with perfect accuracy. Almost exclusively, language has taken awkward, unfit animals out of nature and made them rulers over the earth and many of its elements. When used well, it has the power to change an individuals view of the world, make someone believe they have seen something they have not, and even more astonishingly, look inside ones self and see what exists. If language is mixed with the tempo of music, something new arises; poetry is born. When words and ideas are set to a beat, they can far more subtly convey concepts that would otherwise need to be explicitly stated and the poem can be appreciated more as a whole,†¦show more content†¦In my poem, I have used the same style, putting the word way as the last word in the first and last lines. Such an arrangement serves to connect the beginning of the poem to the end and imparts a sense of cyclical occurrences—although Eli zabeth can banish those who hope to dispose her, new enemies will constantly arise. Using this structure as the framework for my own thoughts, I was able to break away from the original meaning of the poem and form something quite different. While composing my poem, I regularly went back to The Doubt of Future Foes to compare the sensibilities of each line. At times, I found that unknowingly I would come up with something quite similar to what was written in the original. An example of this is line 9 of The Doubt of Future Foes. I wanted to express how I, like many children, strive to instill pride in my parents. When I read line 9, I liked it so much that I included part of it in my own poem for its meaning, and as a tribute to Elizabeths style and careful selection of words. Since the title and first line are so intertwined, I decided to remain faithful to their original structure, and hence, my wording is very similar. Although the meaning for the word doubt in the original poem is quite different from its common usage today, I chose to keep it in the title to make upShow MoreRelatedAn Explication Of A Poetry Explication Essay1895 Words   |  8 PagesWriting Center, University of North Carolina at Chapel Hill 1 ? Essay #1: Poetry Explication A poetry explication is a relatively short analysis that describes the possible meanings and relationships of the words, images, and other small units that make up a poem. It is a line-by-line unfolding or revealing of the meaning(s) of a poem as the poem develops that meaning from beginning to end. 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