Ancient Greek Notes essays

Ancient Greek Notes essays 1. Mediterranean Sea- The body of water that along with the Aegean Sea surrounds the Greek peninsula. 2. peninsula- Land that is surrounded by water on three sides. 3. Crete and Rhodes- The largest of the Aegean islands. 4. sea travel- How the Greeks developed links with other societies. Their major vessel was the trireme, a ship powered by many oarsmen. 5. Phoenician alphabet- Developed around 900BC, it was the first "simple" alphabet with only 22 symbols. It greatly influenced our alphabet. 6. polis- The independent city-states of ancient Greece. 7. Sparta- A polis of Greece that is remembered for it's strict, harsh military lifestyle. Boys began military training at age seven. Girls were trained to defend their polis and to run the family estates. 8. Athens- The Greek polis where freedom and new ideas were welcome. The world's first democratic government was formed there. It differed greatly from Sparta, but they united to battle the Persians. 9. agora- The central marketplace of Athens. Food, pottery, cloth, jewelry, and perfumes were some of the items sold. People would gather there to talk about politics and life. Travelers would come from around the "Aegean World" to sell there goods. 10. Parthenon-(built ca. 500BC) The most famous structure of ancient Greece. A temple built on a hill-top fortress in Athens called the Acropolis. It 's been called one of the most beautiful buildings on earth. 11. Battle of Marathon- (490BC) Persian King Darius sent 25,000 soldiers to Greece. He wanted to enslave the Greeks.They landed at Marathon, about 26 miles from Athens, and were welcomed by 10,000 angry Athenian troops. Athens defeated Persia.Darius vowed revenge and ten years later invaded again and slaughtered the Spartan army. 12. monarchy- A system of government ruled by a king or queen. 13. tyranny- A form of government where all the power is in the hands of one individual called a dictator. ...

Copper Iron Stoichiometry Lab Report Essays

Copper Iron Stoichiometry Lab Report Essays Copper Iron Stoichiometry Lab Report Paper Copper Iron Stoichiometry Lab Report Paper The two possible balanced reactions are Cuscus (aqua) + Fee(s) Cue(s) + Feces (aqua) [I] cuscus (aqua) + fee(s) ICC(s) + [II] Through the possible reactions, one of the best way to determine which one is the correct reaction pertaining to the lab is limiting reagent analysis, where mass of copper is quantitatively determined or by observations. Through the process of weighing by difference as suggested by the lab manual, anhydrous copper sulfate and iron powder were weighed out. Anhydrous copper sulfate was then dissolved in water on a hot plate and iron was added after the solution of copper sulfate had cooled down to room temperature. The addition of iron took place under the fume hood so as to avoid inhalation of sulfur fumes which were leased as a side-product of this reaction. Copper precipitate was then collected by the use of a vacuum filtration setup. The copper precipitate was collected in a sintered glass crucible and mathematical analysis allowed for determination of the correct reaction amongst the two possibilities. In this lab, iron is being oxidized and this property of iron also allows for the reduction of other types of compounds such as intro aromatic compounds such as intermittent. The lab had several indeterminate errors which cannot be controlled by the student and generally results from the inaccuracy of the equipment being used in the experiment. In this lab, the use of analytical balances was a major one and even something as accurate as analytical lances has some slight inaccuracy or uncertainty which is  ±O. Egg. Another indeterminate error was the measuring of wash volumes within the graduated cylinders which have an uncertainty of  ±0. Ml. These uncertainties could have affected the end result allowing lower percent yield as suggested by Table 5 and calculation [VI]. The lab also had several possible determinate errors which are a result of the errors caused directly by the student. One of the more possible determinate errors was that there was some sort of static interference with the analytical balance. One of the students using the analytical balance could have ad a glove or phone nearby which acts in turn as a source of static interference and throws off the measurements of the analytical balanced. Wrong measurements given by the analytical balance could result in a lower percent yield as calculated in [VI] by the student. Another largely possible determinate error is an error while transferring the liquid solution with copper precipitate within the solution. Improper quantitative transfer like splashing the liquid out of the glass crucible or the solution overflowing the crucible could result in a loss of suspended particles of copper precipitate. Loss of copper precipitate would result in a lower mass recorded by the analytical balance which in turn would result in a lower percent yield. When iron was added to the copper sulfate solution, a light greenish-blue color was noticed within the solution. The species present in the solution are Fee+, SASS-, and Cue and after a little research, the light greenish blue color notices could be attributed to the presence of Feces crystals which are known as green copperas as when they dissolve they form a pale green solutions. As stated before, limiting reagents is a key concept within his lab as the reaction of Iron and Copper Sulfate can result in two different products through two different Equations [l] [II]. It was up to the student to figure out which of the two equations pertained to the lab. This was done by determining the amount of moles of Cue obtained theoretically through the masses of copper sulfate and iron. Whichever reagent resulted in the fewer amount of copper moles produced will be the limiting reagent and the amount of moles produced would be the theoretical yield for that particular reaction. 3 An Introduction to Chemical Systems in the Laboratory, Hayden-McNeil, University of Illinois, Urbana-Champaign, 2012, Pig. 1 Donaldson, Ian, How to make Copperas (Iron Sulfate) from Pyrites, Encyclopedia Chemistry, http://www Salutatorian. Com/encyclopedia/chemistry/copperas. HTML (accessed 9/29/12) In this experiment however, the limiting reagent and reagent in excess is easy to determine mostly due to the visual clues. Copper sulfate is a brilliant blue color in solution and after the reaction has gone to completion, the blue color is still present within the solution proving th at the reagent in excess is copper sulfate and the limiting reagent in this experiment is iron. In the experiment, however the student is able to find the mass of the copper precipitate by knowing the mass of the reagents and equipment as in Table 1 and Calculation [l]. By knowing the mass of the copper precipitate, the student was able to calculate the moles of copper formed (Calculation [l l]) and then compare it to the theoretical yield in order to get the percent yield as in Table 5. By comparing the theoretical yield of both Equations [l] and [II] with the actual yield, the student was able to determine that iron was the limiting reagent and that Equation [I] was the main action, in addition to Calculation [Ill]. This lab was successful mostly because the student was able to determine the limiting reagent through the means of quantitative and limiting reagent analysis. This experiment allowed the student to further understand redo reactions in addition to determining that iron was the limiting reagent. Further research can be undertaken into the study of elements that can displace iron much more effectively as iron is capable of displacing various dangerous elements and compounds but even iron in large quantities is not desired. References: by Zero-Valet Iron Metal, Environ.

Responding online dissciocuion Essay Example | Topics and Well Written Essays - 250 words

Responding online dissciocuion - Essay Example The instructions on how to prepare Miso Soup were ineffective. The author should have provided an image illustrating how to wrap the tofu block in two layers and how to lay it on as required. The author of the post is wrong in generalizing that all adults can get by without images. The author should understand that people have different levels of understanding. Assuming that the intended message will be conveyed adequately without visual aids is an unwarranted assumption. It would require considerable effort to teach an individual with significant knowledge of the language how to tie a bow-tie without the direction of visual images (Laskowski 1). The terminologies to use when explaining how to perform a body building exercise will be difficult to choose. The use of a video guide simplifies the task. In conclusion, the writer of the post succeeds to show the relevance of visual aids in instructions. The careless inclusion of images is pointless, but skillful use of the same is of significant importance (Laskowski

A history of the play and the playwright plus a list of works Essay

A history of the play and the playwright plus a list of works referenced - Essay Example He was, in the eyes of the world, an ordinary young man. But he was soon to prove them wrong. Shakespeare came into the picture in 1592, as an actor and dramatist. The exact date of his entrance in the theatrical world is as yet, not known, but it is believed to be the late 1500s. And still, the first published work of the infamous William Shakespeare was seven years after his demise, in the year 1616, a result of the efforts of his companions and colleagues. It was called, The Great Folio of 1623 (Honigmann 1-12). His works were considered classic during his lifetime, but the fame was nothing which came after his demise. Shakespeare’s plays and sonnets mostly followed the genre of tragedy, yet in the later part of his career, he wrote romantics, or tragic comedies. But it was the tragedies that really took place into the hearts and souls of men. He gave authenticity to his tragedies by relating them to real historical instances; however, the plays were not in the exact timeli ne of these instances (Bevington 50-68). His tragedies are renowned for a reason. â€Å"Shakespeare’s language, his insight into the characters, and his dramaturgical inventiveness set his tragedies apart from any else† (McAlindon 1-22). Any exceptional play or book is exalted in the words, â€Å"like a Shakespearean tragedy†. However, no tragedy can ever touch the bar set by Shakespeare. It is that reason that his tragic works became so distinguished. â€Å"A tragedy is an intense exploration of suffering and evil focused on the experience of an exceptional individual, distinguished by rank or character or both† and Shakespeare’s had it and more (McAlindon 1-22). One such Shakespearean Tragedy was the story of Caesar. Shakespeare’s main source for the play is Plutarch's famous biography  The Life of Julius Caesar, written in Greek in the 1st century and translated into English in 1579 by Sir Thomas North. The Tragedy of Julius Caesar was published in the First Folio in 1623; however, it was performed on stage before that. The earliest performance of the play that has been recorded was in Shakespeare’s time. It was held in the Globe Theatre (possibly), on the twenty first of September, 1599 (Ripley 13-14). It was Thomas Platter, a Swiss traveller, who saw and recorded this play which has been the earliest record of The Tragedy of Julius Caesar. According to his memoirs, the play was performed by excellent actors in a â€Å"strewn roof-house† at around 2 o’clock after dinner (Ripley). Shakespeare’s writing on Caesar was not the first, nor was it the last. Many writers wrote before him about the great Caesar, and even more wrote after Shakespeare. Yet none was able to capture the beauty of the story; no one portrayed better the betrayals, the morbid qualities, the desperation and the love in the story. It therefore, became most known as Shakespeare’s tragedy, rather than being known a s one of his numerous works. In fact, among all of Shakespeare’s plays, Caesar stands ninth in theatrical popularity; Macbeth, Othello Hamlet and such preceding it (Raffel xvii-xix). Caesar himself appears very few times throughout the play, however. It is the chaos that reigns after his death that captivates the audience. A particularly famous one that I love is the twentieth century production by Orson Welles. George Orson Welles remains one of the most famous of all Hollywood’s directors. He was also a writer and his take on this play

Business law Essay Example | Topics and Well Written Essays - 1000 words - 10

Business law - Essay Example While the determination of the causes of the collapse of corporate organizations is fundamental, courts discourage the filing of such cases by either the shareholders or creditors. The decision by courts to adopt the cautionary approach to such cases arises from a policy that seeks to protect the interest of the entire industry. Such subsequent claims undermine the future of the entire industry owing to the large volumes of indeterminate liabilities. After the collapse of a company, it becomes difficult to quantify the actual investment of every financer. Most of such organizations lose their assets a feature that makes it difficult for investigations to determine the actual liability the organization owes every investor. This has a negative influence on both the industry and the economy since auditors will subsequently withhold their services2. As explained earlier, quantifying unknown liabilities discourages the participation of auditors of will not trace such liabilities. The policy therefore seeks to protect the interests of all the stakeholders in the industry3. Various companies have collapsed through scandalous ways in Australia among other markets throughout the world. In the legal tussles that ensued after the collapse of such companies, the courts maintained integral view often seeking to cushion the various publics from incurring major financial loses4. Auditors have integral responsibilities in the evaluating and quantifying the amount of financial loses all the parties incur. However, the decisions of the courts vary depending on the unique features presented by every case. Ansett Australia, once a major airline company in Australia collapsed in 2002 following a series of unwarranted market forces. The company began incurring losses in 1999 following unscrupulous operations thereby prompting the courts to

Sacrament Of Reconciliation

Sacrament Of Reconciliation So lets define the difference between apology, forgiveness and reconciliation. The following definition is from the Webster Dictionary. Apology is a formal justification, defense, excuse; an admission of error accompanied by an expression of regret. It implies an attempt to avoid or remove blame or censure. Steve Cornell posted on the web a really great insight into the difference between forgiveness and reconciliation. Here he summarizes a key distinction: Its possible to forgive someone without offering immediate reconciliation. Its possible for forgiveness to occur in the context of ones relationship with God apart from contact with his/her offender. But reconciliation is focused on restoring broken relationships. And where trust is deeply broken, restoration is a process-sometimes, a lengthy one. So why the importance of distinguishing the difference? Steve continues to explain why recognizing the difference is important: The process of reconciliation depends on the attitude of the offender, the depth of the betrayal, and the pattern of offense. When an offended party works toward reconciliation, the first and most important step is the confirmation of genuine repentance on the part of the offender (Luke 17:3). So another word that can be used for reconciliation is Transformation. So when we sin we separate ourselves from Gods love or put a barrier between God and ourselves. We have deliberately, by our own free will, performed an act of disobedience against God. We can apologize to God, but it does not hold the person accountable to change or transformation of oneself. But if we ask for forgiveness resulting in reconciliation, we then are asked by God for a commitment to change in which a transformation takes place of ones lifestyle. The sacrament of reconciliation can also be used as a sacrament of healing. A healing of not only our spiritual self but also our emotional and psychological being. Sin leaves ugly scars on a person. These scars can be emotional and psychological which can have physical effects. A person can go to a physician and be healed from the physical aspect but if the scars go deeper into the spiritual being of a person then one is not completely healed. A good example are women who have had an abortion. No term can adequately express the heartbreak that abortion causes, but for the purposes of identification we will call it Post-Abortion Trauma. Common feelings associated with Post-Abortion Trauma include guilt, grief, anger and regret. These feelings frequently manifest themselves through anti-social, self-destructive, and other abnormal behaviors. Many who suffer from Post-Abortion Trauma experience flashbacks, nightmares, and varying degrees of depression. The woman who holds a Christian w orldview is very likely to begin, at some point after her abortion, to feel like a second-class citizen in Gods economy, even though she may know this to be incompatible with Scripture. She usually will either turn away from the church completely or try to prove herself by being good long enough until God will finally forgive her. Many post-abortive women, as we have already described, are secretly convinced that their transgressions are literally in a class by themselves, beyond the reach of Gods forgiveness. The more important task, then is to accept on an emotional level what they may already know on an intellectual level: that Gods forgiveness is already available, and that they must decide to reach out and grasp it firmly. There are three important aspects to this firm grasp on forgiveness: (1) knowing Who ultimately has paid the debt, (2) allowing intimacy with God to be restored and (3) understanding the difference between punishment and consequences. The Bible clearly teaches that God has made provision for the forgiveness of wrongdoing. But the post-abortive woman often has a very difficult time believing that forgiveness is available for her selfish and catastrophic choice. Thus, in apparent contradiction to (or ignorance of) her own theology, she cannot accept Gods forgiveness. Instead, she continues to live in a compartmentalized state in which her head knowledge and her heart knowledge do not match. Like the person described in the Matthew 18 parable, she has been told of her Lords forgiveness; but her guilty emotions still demand that she pay her debt herself. Restoring intimacy is the second aspect of forgiveness, and it is perhaps best understood in the parent-child relationship. When a child chooses to do something wrong, a healthy, loving parent needs only to know that the child is genuinely sorry for her actions for reconciliation and intimacy to be restored. In the same way, God only needs for us to verbalize our responsibility and sorrow for our action in order to restore intimacy with Him. Finally, the third aspect of forgiveness has to do with understanding the difference between punishment and consequences, which are all too easily confused. For the post-abortive woman. a consequence might be infertility. It is tempting for her to interpret this as a sign of Gods continued judgment and rejection. Instead, she needs to understand Gods care for her, and His limitless capacity to redeem the fallout from unwise choices in a fallen world. God, as a loving parent, is as grieved as we are about the losses brought on by our choices. But living with the consequences of our choices is a key part of the uncoerced relationship God desires to have with us. The sacrament of confession unveils us and humbles us before God. Confession removes barriers of sin so that the love from the Father can be completely received by us and then we in turn are strengthened to return that beautiful unconditional love back to the Father and share it with others around us, particularly our spouse. Christ conquered the death of sin at the cross- He became sin itself, died and defeated it through the resurrection. Ironically, it is through Christ, that our sin brings us to new life. The more we reveal of ourselves, the more we are forgiven- where there is much forgiveness there is much love and gratitude. Our anger dies, our bitterness dies, our resentment dies, our critical spirit dies, and our desire for revenge dies. We are now set free so that we ourselves may forgive and live a joyful, fulfilling marriage in and through the grace of Christ. It may be that at one time or another we have found the sacrament of Reconciliation a burden. Perhaps we even can remember an occasion when we said, I wish I didnt have to go to confession. But certainly in our saner moments we find Reconciliation a sacrament that we love, a sacrament we would not want to be without. Just think of all that the sacrament of Reconciliation does for us! First of all, if a person has cut himself off from God by a grave and deliberate act of disobedience against God (that is, by mortal sin), the sacrament of Reconciliation reunites the soul to God; sanctifying grace is restored to the soul. At the same time, the sin itself (or sins) is forgiven. Just as darkness disappears from a room when the light is turned on, so too must sin disappear from the soul with the coming of sanctifying grace. When received without any mortal sin on the soul, the sacrament of Reconciliation imparts to the soul an increase in sanctifying grace. This means that there is a deepening and strengthening of that divine-life-shared by which the soul is united to God. And always, any venial sins which the penitent may have committed and for which he is truly sorry are forgiven. These are the lesser and more common sins which do not cut us off from God but still hinder, like clouds across the sun, the full flow of his grace to the soul. It is a spiritual medicine which strengthens as well as heals. That is why a person intent upon leading a good life will make it a practice to receive the sacrament of Reconciliation often. Frequent confession is one of the best guarantees against falling into grave sin. It would be the height of stupidity to say, I dont need to go to confession because I havent committed any mortal sins. All these results of the sacrament of Reconciliation-restoration or increase of sanctifying grace, forgiveness of sins, remission of punishment, restoration of merit, grace to conquer temptation-all these are possibleonly because of the infinite merits of Jesus Christ, which the sacrament of Reconciliation applies to our souls. Jesus on the cross already has done our work for us. In the sacrament of Reconciliation we simply give God a chance to share with us the infinite merits of his Son. Your sins are forgiven. (Luke 5:20) t was many years and many struggles later that I realized that it is in the solitude of the confessional when I most live by the way (or power) of the cross. It is in the confessional that I become soulfully naked and surrender my sinful life to God. He then gifts me with new life (His Grace). It is through Gods grace that the possibilities for life become endless and exciting. Philippians 4:13 reads I can do everything God asks me to with the help of Christ who gives me the strength and power. Realize the sacraments are living. God is actually present in the sacrament of reconciliation through His grace (the power of the Holy Spirit). God loves humility so when I completely reveal my weaknesses and failings to God in the sacrament of reconciliation, God gifts me with His grace and through His grace HE inwardly strengthens me against future sin and temptation. The Holy Spirit fills me with love, joy, peace, true happiness and a feeling of being content no matter what my life circumst ances may be. Ultimately, in the confessional, I am slowly being set free from the bondage of sin because in my deepening love for God I loose desire to sin.

Computers and Homeland Security Essay -- United States Department of H

Computers and Homeland Security Homeland Security is one of the most important departments in the United States. The United States Department of Homeland Security job is to reduce our vulnerability to terrorism and lead a national effort to help prevent terrorist attacks on our nation (Computer Concept, pg. 50). As technology evolves over the course of time, computers end up playing a crucial role in homeland security. Computer systems are used throughout everyday lifestyles in order to make difficult tasks much simple. The government utilizes such systems in order to support their efforts in locating suspected terrorists throughout U.S. boundary lines. There are several software programs, which can be used in helping homeland security become successful. One program is known as the MATRIX, which is an abbreviation for the Multistate Anti-terrorism Information Exchange System. The MATRIX collects, analyzes, and exchanges terrorist and criminal intelligence data among state and federal agencies. It is a useful program because it contains data, such as criminal histories, driver licenses, and vehicle registrations. . Computer technology has greatly increased the success of homeland security throughout recent years. It has increased the efficiency of homeland security because without software such as the MATRIX, identifying terrorists and locating criminal histories would become much more time consuming. Receiving satellite pictures and interfering phone calls with suspected terrorists would consume valuable time in the security process. Computers are beneficial because they can increase the speed of the security process and help us locate vital information with greater ease. .. ...d much faster. Without computers we would be unable to track threats to our nation as fast, causing us to not be prepares, and would take to much time to look up histories of people without computers. They are also able to identify people by fingerprints with the computers to track histories of that person. Not only computers increased security, but they have also created more jobs for people to work with the government. Works Cited Oja, Dan, and Parsons, June J. Computer Concepts. 8th ed. Boston, MA, 2006. Security-Enhanced Linux. January 7, 2005. October 4, 2005 . Travel and Transportation. Feb. 24, 2004. US Department of Homeland Security., Washington, DC. October 5, 2005 .

Master Slave Dialect Essay

The insightful analysis of Hegel in his ‘Phenomenology of Spirit’ concerning the development of self consciousness revolves around the important impulse to â€Å"Self Consciousness† in which he details the master/slave dialectic. Contrary to preceding German Idealists, Hegel does not hold the assumption that the conscious agent is self conscious a priori; rather, the agent must establish this notion of self-conception through experience. This experience become developed through time and is therefore associated with the concept of â€Å"history†. It can even be claimed that any development of self consciousness must be conditioned historically as much as it draws upon the demands of desire and the means to its sating. Self consciousness is therefore far from innate with regard to individual agent. This break with tradition appears to be in arguing that self consciousness emerges out of non-self consciousness over time in a process which is conditioned historically. Commentators are however not in agreement in regard to the specifics of this historical process and its holistic ontological location, particularly in the nature of the process which underlies the development of self consciousness. Alexandre Kojeve finds Hegel’s dialectic of the mater/slave relationship to be referring to historically conditioned, material processes. The basic question concerns the amount of historicity required for the development of self consciousness: is it a purely external process brought about by the conflict between two living beings, or is it an internal struggle that encompasses the conflict between various faculties? Kojeve argues for the former interpretation. Kojeve on the Historicity of the Master/Slave Dialectic Kojeve’s analysis of the master/slave dialectic integrates Marxist conception of class struggle with Hegel’s phenomenological account. Beginning with Hegel’s view of desire, Kojeve holds the assumption that the physical creature is the basic unit of consciousness and the locus of desiring. It is from this foundation that humans, together with animals, have desire referred to as the drive to alter external shapes or forms of being to that which would suit their own interests and being. Desire seeks to transform the world, to negate the external object in its own existence and put it to the use of the desiring being. Kojeve, for instance, points to the desire of hunger as a clear example of a desire that a being has that negates the very existence of an object through radical change. The essence of human being lies in this power of negation; he argues that man is negating action, which transforms given being and by transforming it, transforms itself (Kojeve, 1980: 38). The difference that lies between human desire and animal desire is that human desire goes so far as to surpass itself. Humans possess desires that result in the negation of their conception as natural beings. This leads to the possibility of self consciousness which needs â€Å"transcendence of self with respect to self as given† (ibid 39). The key to this transcendence could be human desire if it focuses on that which liberates oneself from that mode of being. The ability to desire non-being is characteristically human and enables an individual to free himself from the concept of being that so enslaves human life. Instead of corresponding to the pulls and pushes of nature, humans can employ desire to transcend the mere â€Å"freedom of the turnspit† and achieve self consciousness. Kojeve is stressing on the biological basis of the master/slave relationship by labeling biological drives â€Å"desires†. The major difference between humans and animals is the ability of humans to desire non-being or death. According to Kojeve, the ability to desire non-being is the extreme limiting case of human freedom. Humans are free from their essence in the most basic way possible; they can opt to end it through their own desires. It is at this point that a desiring consciousness makes the realization that there are more than objects of desire in the world. The desiring subject becomes cognizant of other conscious beings in the world. According to Kojeve, a conscious being can only be satisfied when the other desiring conscious meets its desire for recognition. This is not a natural reciprocation from other beings, and the consequent lines of action are competitive in nature. There exists a struggle between the two agents in a life and death fight for recognition of the other. It appears that since humans demand recognition from the other being and possess the capacity to transcend natural animal desires through the desire of non-being, a struggle ensues between these desires. It seems as if Kojeve is arguing that freedom and ultimate worth reside in the ability of the being to defy nature and desire, and risking destruction in the face of inclinations towards natural preservation. Why is this risk being taken? The non-essential end of this endeavor is identification from another desiring consciousness. The only moment that animals seem to risk their lives is when they are pursuing the means to preserve their life. Humans on the other hand can defy nature to achieve desired recognition from other creatures of the same capabilities. Recognition cannot be gained from any animal in this scheme. It must be from a being that can also risk all of its natural prerogatives in the pursuit of the same end of recognition. Kojeve conceives of Hegel’s transition from a life and death struggle to one in which no being dies as a last and irreducible premise in the Phenomenology. It appears to be a mere assumption that the deadly struggle ends in one being assuming the role of the master and the other of the slave. According to Kojeve, this results from the ability of the master, and the inability of the slave to resist his natural instincts for survival. The master was strong enough to continue risking his life, while the slave eventually succumbed to his natural desires and attempted to preserve his life through assuming the role of the slave. Kojeve suggests that, â€Å"the vanquished has subordinated his human desire for recognition to the biological desire preserve life. The victor has risked his life for a non-vital end† (ibid 42). At the beginning of the struggle, the two agents appear to be unequal with regard to resolution and stamina. The one who is to be the slave is not capable of continuing the struggle and is therefore forced into subjection as the only way of preserving his life. It must be judged therefore that if both agents had similar resolution and power, the struggle could possibly and with both being slain. This is of course a condition that would not aid the establishment of self consciousness or the extension of biological life, perhaps explaining which Hegel stresses on the ascendance of one master and the servitude of one slave. The work of the slave is the intermediary between the master and the world of nature. According to Kojeve, it is this work that enables the master to satisfy all his needs without personal expectation; the master desires while the work of the slave bends nature to meet these desires. From the master’s perspective, desire is followed by immediate satisfaction. From the perspective of the slave, the desire of another is answered with their labor, which then results in the other’s desire being satisfied. In this scheme, the master is tied to the drives of nature; while he could risk his own natural drives to secure recognition from the subjugated other, his courage and freedom then faded into a mere pursuit of particular biological desires. According to Kojeve, the master remains a natural being, an animal since he maintains this state of egocentric desire and the satisfaction of desire. The actual action of negation and transformation that is achieved in the instantiated relationship of the master and the slave appears in that of the slave. He is the one that is acting and transforming the world, whereas the master merely has desires qua natural being. Given this foundation, Kojeve realizes that the base is set for the possibility of a historical process which is holistically the history of the Fights and the Work that finally ended in the Napoleonic wars and the table on which Hegel wrote the Phenomenology so as to comprehend both those wars and the table. History starts with the resolution of the initial struggle into two classes, those of the master and slave. All material products and future struggle are to be comprehended within this simple framework of master/slave dialectic. History is nothing but a product of the master/slave struggle, made up of entirely of such struggles, and is no more when such struggles end physically. The materialist tendencies in such a conception is quite evident especially when Kojeve remarks that man must always be either master or slave, and that beings must be in a relation with each other for them to be at least considered human. The extreme historicity of the master/slave dialectic is obvious in this conception which is important in describing not only the progress of world history but also the universal history, offering in details the interaction of humanity with the rest of the natural world. According to Hegel, the slave interacts with nature. It therefore follows that natural history details the progress of slave overcoming nature and bending it to its will. The will of the slave is however not the operative force here; instead, it is the master’s mediated will that drives the slave to his interaction with nature through his labor. According to Kojeve, it is this fundamental interaction with nature that enables the dialectic reversal of the master’s dominance and the slave’s subservience in the Phenomenology. The reading of Hegel’s master/slave dialectic by Kojeve is quite materially founded in its historicity. It involves conflict of individuals or groups, and requires that they resolve into two groups; those that fear death and become the slaves and those that can surpass this fear of death by risking their life and become masters. History starts with this struggle, and the entire history is the continuation of this struggle until the slaves are finally freed from the tyranny of the masters. The sources of this ultimate freedom are work, fear, and service, but only after the slave journeys through a series of ideologies, by which he seeks to justify himself, his slavery, to reconcile the ideal of freedom with the fact of slavery (ibid, 53). The final point of history, according to Kojeve, is when the physical struggle between mater and slave ultimately ceases. History reaches its final point since it is nothing but the constant struggle between masters and slaves. It is in this note that Kojeve ignores much of Hegel’s true purpose behind Phenomenology. Inadequacy of Kojeve’s formulation The materialist reading of the master/slave dialectic has been characterized by much criticism owing to what it has ignored concerning Hegel’s phenomenology. In emphasizing on the purely external struggle between two agents, such a reading simplifies the integral, internal role of another in the establishment of the subject’s self consciousness. Kojeve unduly restricts the master/slave analysis in Hegel’s Phenomenology to the external struggle between two creatures. The true reading of this dialectic must encompass other perspectives as well. The master/slave dialectic can be explicated from three perspectives. The first is the social which is exclusively adopted by Kojeve. This reading focuses on the physical, actual struggle of persons or groups to acquire recognition and power. It is however not enough to take this social perspective for the entire master/slave dialectic. The psychological perspective complements it, which regards the dialectic as an interpersonal struggle within the individual ego. With this regard, the master and slave are various powers or patterns of the mind itself. The latter perspective is one of fusion between the previous two perspectives; the ego is changed by internal processes that are set in motion due to the external struggle between agents. As far as the limitations of the social perspective is concerned, there is no problem with Kojeve’s analysis. The actual disagreement with Kojeve is enabling the historicity of the psychological account of the master/slave dialectic without reducing it to material conflict between physical agents. The heart of Hegel’s though is the Platonic parallel between conflict in the stater and conflict in the individual agent. According to this interpretation, the quest for harmony will enable the master/slave dialectic on the levels of both the social and the psychological. The psychological perspective on this dialectic is required to comprehend the succeeding development of self consciousness. Vital to this conception is the idea that the faculties of the ego must contend in order to act because a single comprehensive faculty, regardless of the number of egos, would render them either completely static or completely destructive. Therefore, internal conflict must underlie any external conflict. There is thus the possibility of giving a psychological interpretation of the master/slave dialectic as a struggle within the soul, of the ego striving for self consciousness. Problem with Kojeve according to Carl Schmitt and Emmanuel Levinas The fundamental commonality between Schmitt and Levinas is their replacement of a Hegelian conception of politics as a struggle for recognition emanating from an originary battle to the death with the view that the originary relationship is rather between the rescuer and the victim, always in the presumed presence of some third whose ethical position is not known. At the end of a century that is characterized and dominated by the dialectic of revolution and counter revolution, a shift to Levinas and/or Schmitt can help in understanding the post cold war linkage between the global and the local as a humanitarian relation between the rescuers and the victims and a political doctrine of preemptive third party intervention. Lavina argues that, by relating to beings in the openness of being, understanding finds a meaning for them in terms of being (Lavina, 2006: 87). With this regard, understanding does not invoke them but only names them. Understanding therefore carries an act of violence and of negation. Violence is therefore a partial negation. This partial negation can be defined by the fact that without disappearing, beings are within ones power. Violence denies the independence of beings. Possession is the means whereby a being, while existing, is partially denied. Lavina holds that it is not merely a fact that the being is an instrument and a tool, that is, as a means, it is also an end. According to Lavinas, peace is the paradigmatic ethical relation between one and another in proximity. As a relationship of pure exteriority of two neighbors, each of whom is incapable of knowing the other’s inner life, peace is entirely different in its origin and demands from the political pursuit of justice. Lavinas sees the responsibility for other human being as anterior to every question. Lavinas acknowledges politics as involving comparison, reciprocity and equality which is external to ethics and is always about peace rather than justice, and presumes human incommensurability. The specific political distinction to which political actions can be reduced is that between friend and enemy according to Schmitt (Schmitt, 1996: 26). The antithesis of friend and enemy does not contradict to the relatively independent criteria of other antitheses. He conceives of the distinction between friend and enemy to denote the utmost degree of intensity of union or separation, association or dissociation. It can exist both in theory and in practice without having to draw from other distinctions. His view shifts from that of Kojeve in the sense that he conceives of the other not to be necessarily an economic competitor. In other words, he does not view master/slave dialectic in the sense that Kojeve views it. According to him, a political enemy does not necessarily have to appear as a competitor. According to him, only the actual participants can correctly identify, comprehend and judge the concrete situation and settle the extreme case of conflict. Each participant, he argues, is in a position to judge whether the adversary intends to negate his opponent’s way of life and therefore must be repulsed or fought in order to preserve one’s own form of existence (Schmitt, 1996: 27). Terrorism as it pertains to master slave dialect Terrorism is an ideology of violence meant to intimidate or cause terror for the aim of exerting pressure on decision making by state bodies. It encompasses a series of acts that are meant to spread intimidation, panic, and destruction in a population. These acts can either be carried out by individuals and groups that are opposing a state or acting on behalf of the state. The question of violence is closely connected with sovereignty. The master slave dialectic must be a violence that makes sense, violence that results in the production of sense in the form of man and history. Terrorism on the other hand is a senseless violence that lays waste without recognition. In order to produce history, the master slave dialectic must produce the positions of master and slave. Because the master has not encountered death in all its terrifying reality as the absolute master and the slave has, the slave possesses the power over the master. In this situation, the act of terrorism is a struggle between masters and slaves. The terrorists have confronted the reality of death. Having defeated the slave, the master forced him to work. This labor implies that while the master is idle, the slave labors at transforming the world. The transforming labor of the slave eventually gives it the power to take up once the liberating Fight for recognition that he refused initially for fear of death. Terrorism thus becomes an element of a struggle between the master and the slave. According to master slave dialectic, the course of history is determined by this struggle.

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Burial of el greco essays This painting is the Burial of Count Orgaz by El Greco (the Geek) his real name Domenikos Theotocopoulos. It hangs on the wall in the vestibule of the church of Santo Tome in Toledo, Spain and was painted in 1586. It is oil on canvas and was made to fit the very wall it hangs today. The painting does have a Round top making it a very odd fit for anywhere but the church for it to hang. The artist used many dark shades Blue and blacks with yellow and red in the items of importance and detail. White was very common. There was only one other color sort of hid in the robe of St Augastine,Green. He put alot of details in the things that he wanted the audience to pay attention to. The cross for example on the middle right, the keys to the gates of heaven held by saint peter on the top left and a nice touch with the priest with the skull on his rob on the bottom right. This is the first completely personal work by the artist. There are no longer any references to Roman or Venetian formulas or motifs. He has succeeded in eliminating any description of space. There is no ground, no horizon, no sky and no perspective. Accordingly, there is no conflict, and a convincing expression of a supernatural space is achieved. The painting has a couple of oddities with the boy pointing to the seal on the St. Stephen's robe but his other hand is sort of contorted. The faces of the people seem to be stuck here and there and dont seem to be natural flowing like a crowd should be in the mist of a vision .We get a glimpse of the artist above St Augustines Hat as he looks up at his own art. And the boy is his son turns out to be his son. The painting is very clearly divided into two zones, the heavenly above and the terrestrial below, but there is little feeling of duality. The upper and lower zones are brought together compositionally (e.g., by the standing figures, by th ...

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