Crucible And John Proctor Essays - The Crucible, Abigail Williams

Crucible And John Proctor John Proctor is a character from the Crucible, a play by Arthur Miller, Throughout the play he changes from being a troubled, self-exiled, sinner to becoming a person of high moral standards. The characters in this play are simple, common people that live in the town of Salem in the year 1692. There is a rumor of witchcraft floating about in the town that has led to accusations about many of the townsfolk. The accused are charged and convicted of a crime that is impossible to prove (witchcraft). The reasons the villains select the people they do for condemnation are both simple and clear because all of the accusers have ulterior motives, such as revenge, greed, and covering up their own behavior. The three major points I will be talking about in my essay about are as follows: 1 His entrance into the play where he is talking alone to Abigail and trying to convince himself that he is not an adulterer and that they did not have an affair. 2 when John is reciting the Ten Commandments. 3 where John tells Elizabeth that he are going to confess. In the beginning of the play John Proctor is introduced as a farmer in his mid thirties, that is not a partisan of the town, and shows a very strong sense of self-preservation. The first real conversation he has with another character is with Abigail Williams, where Abigail is trying to make John tell her that loves her, and that he will come again for her. John tells Abby that their affair is over with and Abby begins to plead for John's love and he says "Abby I may think softly of you from time to time. But I'll cut off my hand before I'll ever reach for you again. Wipe it out of mind. We never touched, Abby." John knows that he really did have an affair with Abby, but the fact that he denied it shows how in the beginning of the story, he was a man only concerned with only his own self preservation. Despite his adulterous behavior John Procter is a man that often serves as the only voice of reason during the play. In act two, in the scene where Reverend Hale asked John to recite the Ten Commandments, and John recited all except for adultery. This scene shows that John isn't just pretending he didn't commit a sin, but that in his mind the sin of adultery doesn't exist by itself, it had to be triggered by Elizabeth telling John that he forgot, adultery as one of the commandments. It is from this point on that John Proctor seems more willing to accept the consequences of his behavior. "I will fall like an ocean on that court! Fear nothing Elizabeth." Now John has a purpose for direct involvement in the trials, it is the fact that Elizabeth has now been accused of witchcraft. Since John knows she is innocent his statement above shows his will to make sure his wife's image or life isn't destroyed by the false accusations of Abigail. "A man will not cast away his good name. You surely know that." This quote shows how in the middle of the story John fells that his name is the only true thing a man has. This quote comes from the courthouse scene where John tells the judge that the girls danced naked in the woods. After Abigail's dramatic reaction, John tells the court that he had an affair with Abby, and that she is a whore not to be trusted. At this point John asks that the court see it is only Abigail's vengeance that Elizabeth is guilty of. In the final act John Proctor decides to confess to the crime. "I have been thinking I would confess to them, Elizabeth. What say you? If I give them that? It is at this point that John realizes that his name is no longer as important as he once thought. "...let them that never lied keep their souls. It is pretense for me, a vanity that will not blind God nor Keep my children out of the wind..." But the good name of honest people like Rebecca Nurse still has a profound importance, and John feels that importance. Now John has a burning desire to live and is ready to confess, but just as he signs the confession he snatches it up and rips it in half, because he doesn't want his name to

How to Teach the Past Simple to ESL Students

How to Teach the Past Simple to ESL Students Teaching the English past simple verb tense to ELL or ESL students is rather straightforward after youve taught the present simple. Students will be familiar with the idea of auxiliary verbs in the question and negative but not in the positive form. They will be able to convert to past simple using helping verbs as in: Does she play tennis? - Did she play tennis?We dont drive to work. - They didnt drive to work. Theyll also be happy to know that the verb conjugation always remains the same, no matter the subject of the sentence. IYouHeShe played tennis last week.ItWeYouThey   Of course, theres the issue of irregular verbs,  which  can be frustrating because they just have to be memorized and reinforced through practice. A sampling of these: be- was/werecatch- caughtspeak- spokeunderstand- understood Past Time Expressions The key to teaching the past simple effectively is making it clear from the beginning that the past simple is used when something begins and ends in the past. The use of appropriate  time expressions will help: last: last week, last month, last yearago: two weeks ago, three days ago, two years agowhen past: when I was a child, when she worked in New York Start by Modeling the Past Simple Begin teaching the past simple by speaking about some of your past experiences. If possible, use a mix of regular and irregular past verbs. Use time expressions to provide context. Its also a good idea to mix in some other subjects such as my friend or my wife to signal that there is no change in the conjugation of the past simple other than putting the verb into the past. I visited my parents in Olympia last weekend.My wife cooked a wonderful dinner yesterday.We went to a movie yesterday evening. Continue modeling by asking yourself a question and providing the answer. Where did you go last week?  I went to Portland yesterday.When did you have lunch yesterday? I had lunch at 1 oclock yesterday.Which level did you teach last month? I taught beginner- and intermediate-level classes. Next, ask students similar questions. Its a good idea to use the same verbs- for example: went, had, played, watched, ate- when asking questions. Students will be able to follow your lead and answer appropriately. Introduce Regular and Irregular Verbs Using the verbs youve introduced, quickly ask students the infinitive form for each verb. Which verb is went?  goWhich verb is cooked? cookWhich verb is visited? visit Which verb is had? haveWhich verb is taught? teach Ask students if they notice any patterns. ​Usually, a few students will recognize that many past regular verbs end in ‑ed. Introduce the idea that some verbs are irregular and must be learned individually. Its a good idea to provide an irregular verb sheet for their study and future reference. Quick drills, such as a past simple grammar chant, will help students learn irregular forms. When discussing past regular verbs, make sure that students understand that the final e  in ‑ed  is generally silent: listened - /lisnd/watched - /wacht/   BUT: visited - /vIzIted/   Introduce Negative Forms Finally, introduce the negative form of the past simple through modeling. Model the form to the students and immediately encourage a similar answer. You can do this by asking a student a question, then modeling a negative and a positive sentence. When did you have dinner yesterday?  (student) I had dinner at 7 oclock.Did he/she  have dinner at 8 oclock? No, he/she didnt have dinner at 8 oclock. He/she had dinner at 7 oclock. Resources and Lesson Plans to Practice the Past Simple Explaining the Past Simple on the Board Use a past tense timeline to visualize the idea that the past simple is used to express something that began and ended in the past. Review time expressions that are used in the past, including last week, last month, and last year; in dates; and yesterday. Comprehension Activities After students are familiar with the form, continue expanding their understanding of it, as well as irregular verbs, with comprehension activities. Using stories of vacations, listening to  descriptions of something that  happened, or reading news stories will help underline when the past simple is used. Pronunciation Challenges Another challenge for students will be understanding the pronunciation of the past forms of regular verbs. Explaining the idea of voiced and voiceless pronunciation patterns will help students understand this pronunciation pattern.

Fluid lab ( Head loss through a pipe) Report Example | Topics and Well Written Essays - 500 words - 1

Fluid ( Head loss through a pipe) - Lab Report Example he pipe whereby its zero at the surface of the pipe, and this is attributed to the no- slip conditions, and its goes to the maximum at the center of the pipe. The rate of fluid flow in a given pipe is not constant. This is attributed to the various opposing factors that hinder the constant flow of the fluid. This factors result in loss of energy of the fluid otherwise known as head loss. Thus head loss can be defined as the total amount of energy reduction of the fluid as it moves. The head loss is caused by the friction of the fluid particles as they are in motion and other minor losses which are caused by various factors which include bends in the pipe, constrictions in the pipe, joints, among others. The losses due to friction are referred to as friction losses and are considered to be the major losses in the pipe (Spellman, 2008). The layout of the apparatus was inspected to make sure that the function of each component is understood. Measurement of the medium and the largest pipe was made and the Q and h of the pipes recorded. From the graph, it can be seen that the velocity is directly proportional to head loss due to friction in that as velocity increases, the head loss due to friction increases. This is a linear

Letter of motivation to a Prospective Employer Essay

Letter of motivation to a Prospective Employer - Essay Example I did the following courses during my studies for the Bachelor’s of Science Degree in Criminal Justice and Administration: Contemporary issues in Criminal Justice, Criminology, Policing Theory and Practice, Criminal Law, Interpersonal Communication, Institutional and Communication, Institutional and Community Corrections, Criminal Procedure, Criminal Court Systems, Criminal Organizations, Juvenile Justice Systems and Process, Ethics in Criminal Justice, Cultural Diversity in Criminal Justice, Research Methods in Criminal Justice, Organizational Behaviour and Management, Criminal Justice Administration, Foundations of Criminal Justice, Criminal Justice Policy Analysis, Managing Criminal Justice Personnel, Futures of Criminal Justice, and Interdisciplinary Capstone Course. All these courses are specially designed to equip the student with the knowledge and skills required in dealing with managerial as well as leadership aspects that are related to the operations of the criminal justice agencies. The courses offer a strong foundation of theoretical knowledge that can be transformed into real life practice in the profession of criminal justice. It is my strong conviction that the knowledge I have gained in the field of Criminal justice have greatly enhanced my managerial and administrative skills that are closely related to law enforcement, the criminal courts and corrections. My degree program is designed to offer the students with a strong background in criminal justice principles, theories as well as concepts that are related to justice administration. All the courses I have taken are designed to fulfil the core aspects of criminal justice as portrayed in the domains of courts, police services as well as corrections. The programme offers a global perspective to the realm of criminal justice and it fulfils various management functions that can improve the operations of various managerial departments in related agencies that deal with criminal justice. The courses I took will greatly help me in my profession since I am better positioned to approach any situation with self determination as a result of the valuable theoretical knowledge I gained in each course and I can transform it into real practice. Basically, the BSCJA programme is designed to fulfil various goals and these were fulfilled both in theory and in practice through practical lessons by my tutors who are serving members of the justice system. My professors teach from a practical stand point and this curriculum is designed to equip the student with the much needed practical experience in this particular field where he is given the opportunity to transform the theoretical knowledge gained into real practice. As such, I believe I have the following competencies that can positively contribute to the overall performance of the organization as a whole. I have good communication skills and can communicate both verbally and written at all levels. The valuable knowledge I have gai ned in this particular discipline have developed my style of systematic, creative and logical thinking. I can diligently approach any given scenario and I can find solutions to

Pedagology of the Oppressed Essay Example for Free

Pedagology of the Oppressed Essay A careful analysis of the teacher-student relationship at any level, inside or outside the school, reveals its fundamentally narrative character. The relationship involves a narrating Subject (the teacher) and patient, listening objects (the students). The contents, whether values or empirical dimensions of reality, tend in the process of being narrated to become lifeless and petrified. Education is suffering from narration sickness. The teacher talks about reality as if it were motionless, static, compartmentalized, and predictable. Or else he expounds on a topic completely alien to the existential experience of the students. His task is to â€Å"fill† the students with the contents of his narration – contents which are detached from reality, disconnected from the totality that engendered them and could give them significance. Words are emptied of their concreteness and become a hollow, alienated, and alienating verbosity. The outstanding characteristic of this narrative education, then, is the sonority of words, not their transforming power. â€Å"Four times four is sixteen; the capital of Parà ¡ is Belà ©m.† The student records, memorizes, and repeats these phrases without perceiving what four times four really means, or realizing the true significance of â€Å"capital† in the affirmation â€Å"the capital of Parà ¡ is Belà ©m,† that is, what Belà ©m means for Parà ¡ and what Parà ¡ means for Brazil. Narration (with the teacher as narrator) leads the students to memorize mechanically the narrated content. Worse yet, it turns them into â€Å"containers,† into â€Å"receptacles† to be â€Å"filled† by the teacher. The more completely he fills the receptacles, the better a teacher he is. The more meekly the receptacles permit themselves to be filled, the better students they are. Education thus becomes an act of depositing, in which the students are the depositories and the teacher is the depositor. Instead of communication, the teacher issues communiquà ©s and makes deposits which the students patiently receive, memorize, and repeat. This is the â€Å"banking† concept of education, in which the scope of action allowed to the students extends only as far as receiving, filing, and storing the deposits. They do, it is true, have the opportunity to become collectors or cataloguers of the things they store. But in the last analysis, it is men themselves who are filed away through the lack of creativity, transformation, and knowledge in this (at best) misguided system. For apart from inquiry, apart from the praxis, men cannot be truly human. Knowledge emerges only through invention and re-invention, through the restless, impatient, continuing, hopeful inquiry men pursue in the world, with the world and with each other. In the banking concept of education, knowledge is a gift bestowed by those who consider themselves knowledgeable upon those whom they consider to know nothing. Projecting an absolute ignorance onto others, a characteristic of the ideology of oppression, negates education and knowledge as processes of inquiry. The teacher presents himself to his students as their necessary opposite; by considering their ignorance absolute, he justifies his own existence. The students, alienated like the slave in the Hegelian dialectic, accept their ignorance as justifying the teacher’s existence – but, unlike the slave, they never discover that they educate the teacher. The raison d’à ªtre of libertarian education, on the other hand, lies in its drive towards reconciliation. Education must begin with the solution of the teacher-student contradiction, by reconciling the poles of the contradiction so that both are simultaneously teachers and students. This solution is not (nor can it be) found in the banking concept. On the contrary, banking education maintains and even stimulates the contradiction through the following attitudes and practices, which mirror oppressive society as a whole: a) the teacher teaches and the students are taught; b) the teacher knows everything and the students know nothing; c) the teacher thinks and the students are thought about; d) the teacher talks and the students listen – meekly; e) the teacher disciplines and the students are disciplined; f) the teacher chooses and enforces his choice, and the students comply; g) the teacher acts and the students have the illusion of acting through the action of the teacher; h) the teacher chooses the program content, and the students (who were not consulted) adapt to it; i) the teacher confuses the authority of knowledge with his own professional authority, which he sets in opposition to the freedom of the students; j) the teacher is the Subject of the learning process, while the pupils are mere objects. It is not surprising that the banking concept of education regards men as adaptable, manageable beings. The more students work at storing the deposits entrusted to them, the less they develop the critical consciousness which would result from their intervention in the world as transformers of that world. The more completely they accept the passive role imposed on them, the more they tend simply to adapt to the world as it is and to the fragmented view of reality deposited in them. The capability of banking education to minimize or annul the ‘students’ creative power and to stimulate their credulity serves the interests of the oppressors, who care neither to have the world revealed nor to see it transformed. The oppressors use their â€Å"humanitarianism† to preserve a profitable situation. Thus they react almost instinctively against any experiment in education which stimulates the critical faculties and is not content with a partial view of reality but always seeks out the ties which link one point to another and one problem to another. Indeed, the interests of the oppressors lie in â€Å"changing the consciousness of the oppressed, not the situation which oppresses them†;[1] for the more the oppressed can be led to adapt to that situation, the more easily they can be dominated. To achieve this end, the oppressors use the banking concept of education in conjunction with a paternalistic social action apparatus, within which the oppressed receive the euphemistic title of â€Å"welfare recipients.† They are treated as individual cases, as marginal men who deviate from the general configuration of a â€Å"good, organized, and just† society. The oppressed are regarded as the pathology of the healthy society, which must therefore adjust these â€Å"incompetent and lazy† folk to its own patterns by changing their mentality. These marginals need to be â€Å"integrated,† â€Å"incorporated† into the healthy society that they have â€Å"forsaken.† The truth is, however, that the oppressed are not â€Å"marginals,† are not men living â€Å"outside† society. They have always been â€Å"inside† – inside the structure which made them â€Å"beings for others.† The solution is not to â€Å"integrate† them into the structure of oppression, but to transform that structure so that they can become â€Å"beings for themselves.† Such transformation, of course, would undermine the oppressors’ purposes; hence their utilization of the banking concept of education to avoid the threat of student conscientizacÄ o. The banking approach to adult education, for example, will never propose to students that they critically consider reality. It will deal instead with such vital questions as whether Roger gave green grass to the goat, and insist upon the importance of learning that, on the contrary, Roger gave green grass to the rabbit. The â€Å"humanism† of the banking approach masks the effort to turn men into automatons – the very negation of their ontological vocation to be more fully human. They may perceive through their relations with reality that reality is really a process, undergoing constant transformation. If men are searchers and their ontological vocation is humanization, sooner or later they may perceive the contradiction in which banking education seeks to maintain them, and then engage themselves in the struggle for their liberation. But the humanist, revolutionary educator cannot wait for this possibility to materialize. From the outset, his efforts must coincide with those of the students to engage in critical thinking and the quest for mutual humanization. His efforts must be imbued with a profound trust in men and their creative power. To achieve this, he must be a partner of the students in his relations with them. The banking concept does not admit to such partnership – and necessarily so. To resolve the teacher-student contradiction, to exchange the role of depositor, prescriber, domesticator, for the role of student among students would be to undermine the power of oppression and serve the cause of liberation. Implicit in the banking concept is the assumption of a dichotomy between man and the world: man is merely in the world, not with the world or with others; man is spectator, not re-creator. In this view, man is not a conscious being (corpo consciente); he is rather the possessor of ÃŽ ± consciousness: an empty â€Å"mind† passively open to the reception of deposits of reality from the world outside. For example, my desk, my books, my coffee cup, all the objects before me – as bits of the world which surrounds me – would be â€Å"inside† me, exactly as I am inside my study right now. This view makes no distinction between being accessible to consciousness and entering consciousness. The distinction, however, is essential: the objects which surround me are simply accessible to my consciousness, not located within it. I am aware of them, but they are not inside me. It follows logically from the banking notion of consciousness that the educator’s role is to regulate the way the world â€Å"enters into† the students. His task is to organize a process which already occurs spontaneously, to â€Å"fill† the students by making deposits of information which he considers to constitute true knowledge.[2] And since men â€Å"receive† the world as passive entities, education should make them more passive still, and adapt them to the world. The educated man is the adapted man, because he is better â€Å"fit† for the world. Translated into practice, this concept is well suited to the purposes of the oppressors, whose tranquillity rests on how well men fit the world the oppressors have created, and how little they question it. The more completely the majority adapt to the purposes which the dominant minority prescribe for them (thereby depriving them of the right to their own purposes), the more easily the minority can continue to prescribe. The theory and practice of banking education serve this end quite efficiently. Verbalistic lessons, reading requirements,[3] the methods for evaluating â€Å"knowledge,† the distance between the teacher and the taught, the criteria for promotion: everything in this ready-to-wear approach serves to obviate thinking. The bank-clerk educator does not realize that there is no true security in his hypertrophied role, that one must seek to live with others in solidarity. One cannot impose oneself, nor even merely co-exist with one’s students. Solidarity requires true communication, and the concept by which such an educator is guided fears and prescribes communication. Yet only through communication can human life hold meaning. The teacher’s thinking I authenticated only by the authenticity of the students’ thinking. The teacher cannot think for his students, nor can he impose his thought on them. Authentic thinking, thinking that is concerned about reality, does not take place in ivory tower isolation, but only in communication. If it is true that thought has meaning only when generated by action upon the world, the subordination of students to teachers becomes impossible. Because banking education begins with a false understanding of men as objects, it cannot promote the development of what Fromm calls â€Å"biophily,† but instead produces its opposite: â€Å"necrophily.† While life is characterized by growth in a structured, functional manner, the necrophilous person loves all that does not grow, all that is mechanical. The necrophilous person is driven by the desire to transform the organic into the inorganic, to approach life mechanically, as if all living persons were things†¦.Memory, rather than experience; having, rather than being, is what counts. The necrophilous person can relate to an object – a flower or a person – only if he possesses it; hence a threat to his possession is a threat to himself; if he loses possession he loses contact with the world†¦He loves control, and in the act of controlling he kills life.[4] Oppression—overwhelming control—is necrophilic; it is nourished by love of death, not life. The banking concept of education, which serves the interests of oppression, is also necrophilic. Based on a mechanistic, static, naturalistic, spatialized view of consciousness, it transforms students into receiving objects. It attempts to control thinking and action, leads men to adjust to the world, and inhibits their creative power. When their efforts to act responsibly are frustrated, when they find themselves unable to use their faculties, men suffer. â€Å"This suffering due to impotence is rooted in the very fact that the human equilibrium has been disturbed.†[5] But the inability to act which causes men’s anguish also causes them to reject their impotence, by attempting †¦to restore [their] capacity to act. But can [they], and how? One way is to submit to and identify with a person or group having power. By this symbolic participation in another person’s life, [men have] the illusion of acting, when in reality [they] only submit to and become a part of those who act.[6] Populist manifestations perhaps best exemplify this type of behaviour by the oppressed, who, by identifying with charismatic leaders, come to feel that they themselves are active and effective. The rebellion they express as they emerge in the historical process is motivated by that desire to act effectively. The dominant elites consider the remedy to be more domination and repression, carried out in the name of freedom, order, and social peace (that is, the peace of the elites). Thus they can condemn—logically, from the point of view—â€Å"the violence of a strike by workers and [can] call upon the state in the same breath to use violence in putting down the strike.†[7] Education as the exercise of domination stimulates the credulity of students, with the ideological intent (often not perceived by educators) of indoctrinating them to adapt to the world of oppression. This accusation is not made in the naà ¯ve hope that the dominant elites will thereby simply abandon the practice. Its objective is to call the attention of true humanists to the fact that they cannot use banking educational methods in the pursuit of liberation for they would only negate that very pursuit. Nor may a revolutionary society inherit these methods from an oppressor society. The revolutionary society which practices banking education is either misguided or mistrusting of men. In either event, it is threatened by the spectre of reaction. Unfortunately, those who espouse the cause of liberation are themselves surrounded and influenced by the climate which generates the banking concept, and often do not perceive its true significance or its dehumanizing power. Paradoxically, then, they utilize this same instrument of alienation in what they consider an effort to liberate. Indeed, some â€Å"revolutionaries† brand as â€Å"innocents,† â€Å"dreamers,† or even â€Å"reactionaries† those who would challenge this educational practice. But one does not liberate men by alienating them. Authentic liberation—the process of humanization—is not another deposit to be made in men. Liberation is a praxis: the action and reflection of men upon their world in order to transform it. Those truly committed to the cause of liberation can accept neither the mechanistic concept of consciousness as an empty vessel to be filled, not the use of banking methods of domination (propaganda, slogans—deposits) in the name of liberation. Those truly committed to liberation must reject the banking concept in its entirety, adopting instead a concept of man as conscious beings, and consciousness as consciousness intent upon the world. They must abandon the educational goal of deposit-making and replace it with the posing of the problems of men in their relations with the world. â€Å"Problem-posing† education, responding to the essence of consciousness—intentionality—rejects communiquà ©s and embodies communication. It epitomizes the special characteristic of consciousness: being conscious of, not only as intent on objects but as turned in upon itself in a Jasperian â€Å"split†Ã¢â‚¬â€consciousness as consciousness of consciousness. Liberating education consists in acts of cognition, not transferrals of information. It is a learning situation in which the cognizable object (far from being the end of the cognitive act) intermediates the cognitive actors—teacher on the one hand and students on the other. Accordingly, the practice of problem-posing education entails at the outset that the teacher-student contradiction be resolved. Dialogical relations—indispensable to the capacity of cognitive actors to cooperate in perceiving the same cognizable object—are otherwise impossible. Indeed, problem-posing education, which breaks with the vertical patterns characteristic of banking education, can fulfil its function as the practice of freedom only if it can overcome the above contradiction. Through dialogue, the teacher-of-the-students and the students-of-the-teacher cease to exist and a new term emerges: teacher-student with student-teachers. The teacher is no longer merely the-one-who-teaches, but one who is himself taught in dialogue with the students, who in turn while being taught also teach. They become jointly responsible for a process in which all grow. In this process, arguments based on â€Å"authority† are no longer valid; in order to function, authority must be on the side of freedom, not against it. Here, no one teaches another, nor is anyone self-taught. Men teach each other, mediated by the world, by the cognizable objects which in banking education are â€Å"owned† by the teacher. The banking concept (with its tendency to dichotomize everything) distinguishes two stages in the action of the educator. During the first, he cognizes a cognizable object while he prepares his lessons in his study or his laboratory; during the second, he expounds to his students about that object. The students are not called upon to know, but to memorize the contents narrated by the teacher. Nor do the students practice any act of cognition, since the object towards which that act should be directed is the property of the teacher rather than a medium evoking the critical reflection of both teacher and students. Hence in the name of the â€Å"preservation of culture and knowledge† we have a system which achieves neither true knowledge nor true culture. The problem-posing method does not dichotomize the activity of the teacher-student: he is not â€Å"cognitive† at one point and â€Å"narrative† at another. He is always â€Å"cognitive,† whether preparing a project or engaging in dialogue with the students. He does not regard cognizable objects as his private property, but as the object of reflection by himself and the students. In this way, the problem-posing educator constantly re-forms his reflections in the reflection of the students. The students—no longer docile listeners—are now critical co-investigators in dialogue with the teacher. The teacher presents the material to the students for their consideration, and re-considers his earlier considerations as the students express their own. The role of the problem-posing educator is to create, together with the students, the conditions under which knowledge at the level of the doxa is superseded by true knowledge, at the level of the logos. Whereas banking education anesthetizes and inhibits creative power, problem-posing education involves a constant unveiling of reality. The former attempts to maintain the submersion of consciousness; the latter strives for the emergence of consciousness and critical intervention in reality. Students, as they are increasingly posed with problems relating to themselves in the world and with the world, will feel increasingly challenged and obliged to respond to that challenge. Because they apprehend the challenge as interrelated to other problems within a total context, not as a theoretical question, the resulting comprehension tends to be increasingly critical and thus constantly less alienated. Their response to the challenge evokes new challenges, followed by new understandings; and gradually the students come to regard themselves as committed. Education as the practice of freedom – as opposed to education as the practice of domination – denies that man is abstract, isolated, independent, and unattached to the world; it also denies that the world exists as a reality apart from men. Authentic reflection considers neither abstract man nor the world without men, but men in their relations with the world. In these relations consciousness and world are simultaneous: consciousness neither precedes the world nor follows it. La conscience et le monde sont dormà ©s d’un meme coup: extà ©rieur par essence à   la conscience, le monde est, par essence relative à   elle.[8] In one of our culture circles in Chile, the group was discussing (based on a codification[9]) the anthropological concept of culture. In the midst of the discussion, a peasant who by banking standards was completely ignorant said: â€Å"Now I see that without man there is no world.† When the educator responded: â€Å"Let’s say, for the sake of argument, that all the men on earth were to die, but that the earth itself remained, together with trees, birds, animals, rivers, seas, the stars†¦wouldn’t all this be a world?† â€Å"Oh no,† the peasant replied emphatically. â€Å"There would be no one to say: â€Å"This is a world’.† The peasant wished to express the idea that there would be lacking the consciousness of the world which necessarily implies the world of consciousness. I cannot exist without a not-I. In turn, the not-I depends on that existence. The world which brings consciousness into existence becomes the world of that consciousness. Hence, the previously cited affirmation of Sartre: â€Å"La conscience et le monde sont dormà ©s d’un mà ª coup.† As men, simultaneously reflecting on themselves and on the world, increase the scope of their perception, they begin to direct their observations towards previously inconspicuous phenomena: That which had existed objectively but had not been perceived in its deeper implications (if indeed it was perceived at all) begins to â€Å"stand out,† assuming the character of a problem and therefore of challenge. Thus, men begin to single out elements from their â€Å"background awarenesses† and to reflect upon them. These elements are now objects of men’s consideration, and, as such, objects of their action and cognition. In problem-posing education, men develop their power to perceive critically the way they exist in the world with which and in which they find themselves; they come to see the world not as a static reality, but as a reality in process, in transformation. Although the dialectical relations of men with the world exist independently of how these relations are perceived (or whether or not they are perceived at all), it is also true that the form of action men adopt is to a large extent a function of how they perceive themselves in the world. Hence, the teacher-student and the student-teachers reflect simultaneously on themselves and the world without dichotomizing this reflection from action, and thus establish an authentic form of thought and action. Once again, the two educational concepts and practices under analysis come into conflict. Banking education (for obvious reasons) attempts, by mythicizing reality, to conceal certain facts which explain the way men exist in the world; problem-posing education sets itself the task of demythologizing. Banking education resists dialogue; problem-posing education regards dialogue as indispensable to the act of cognition which unveils reality. Banking education treats students as objects of assistance; problem-posing education makes them critical thinkers. Banking education inhibits creativity and domesticates (although it cannot completely destroy) the intentionality of consciousness by isolating consciousness from the world, thereby denying men their ontological and historical vocation of becoming more fully human. Problem-posing education bases itself on creativity and stimulates true reflection and action upon reality, thereby responding to the vocation of men as beings who are authentic only when engaged in inquiry and creative transformation. In sum: banking theory and practice, as immobilizing and fixating forces, fail to acknowledge men as historical beings; problem-posing theory and practice take man’s historicity as their starting point. Problem-posing education affirms men as beings in the process of becoming – as unfinished, uncompleted beings in and with a likewise unfinished reality. Indeed, in contrast to other animals who are unfinished, but not historical, men know themselves to be unfinished; they are aware of their incompletion. In this incompletion and this awareness lie the very roots of education as an exclusively human manifestation. The unfinished character of men and the transformational character of reality necessitate that education be an ongoing activity. Education is thus constantly remade in the praxis. In order to be, it must become. Its â€Å"duration† (in the Bergsonian meaning of the word) is found in the interplay of the opposites permanence and change. The banking method emphasizes permanence and becomes reactionary; problem-posing education—which accepts neither a â€Å"well-behaved† present nor a predetermined future—roots itself in the dynamic present and becomes revolutionary. Problem-posing education is revolutionary futurity. Hence it is prophetic (and, as such, hopeful). Hence, it corresponds to the historical nature of man. Hence, it affirms men as beings who transcend themselves, who move forward and look ahead, for whom immobility represents a fatal threat, for whom looking at the past must only be a means of understanding more clearly what and who they are so that they can more wisely build the future. Hence, it identifies with the movement which engages men as beings aware of their incompletion—an historical movement which has its point of departure, its Subjects and its objective. The point of departure of the movement lies in men themselves. But since men do not exist apart from the world, apart from reality, the movement must begin with the men-world relationship. Accordingly, the point of departure must always be with men in the â€Å"here and now,† which constitutes the situation within which they are submerged, from which they emerge, and in which they intervene. Only by starting from this situation—which determines their perception of it—can they begin to move. To do this authentically they must perceive their state not as fated and unalterable, but merely as limiting—and therefore challenging. Whereas the banking method directly or indirectly reinforces men’s fatalistic perception of their situation, the problem-posing method presents this very situation to them as a problem. As the situation becomes the object of their cognition, the naà ¯ve or magical perception which produced their fatalism gives way to perception which is able to perceive itself even as it perceives reality, and can thus be critically objective about that reality. A deepened consciousness of their situation leads men to apprehend that situation as an historical reality susceptible of transformation. Resignation gives way to the drive for transformation and inquiry, over which men feel themselves to be in control. If men, as historical beings necessarily engaged with other men in a movement of inquiry, did not control that movement, it would be (and is) a violation of men’s humanity. Any situation in which some men prevent others from engaging in the process of inquiry is one of violence. The means used are not important; to alienate men from their own decision-making is to change them into objects. This movement of inquiry must be directed towards humanization—man’s historical vocation. The pursuit of full humanity, however, cannot be carried out in isolation or individualism, but only in fellowship and solidarity; therefore it cannot unfold in the antagonistic relations between oppressors and oppressed. No one can be authentically human while he prevents others from being so. Attempting to be more human, individualistically, leads to having more, egotistically: a form of dehumanization. Not that it is not fundamental to have in order to be human. Precisely because it is necessary, some men’s having must not be allowed to constitute an obstacle to others’ having, must not consolidate the power of the former to crush the latter. Problem-posing education, as a humanist and liberating praxis, posits as fundamental that men subjected to domination must fight for their emancipation. To that end, it enables teachers and students to become Subjects of the educational process by overcoming authoritarianism and an alienating intellectualism; it also enables men to overcome their false perception of reality. The world—no longer something to be described with deceptive words—becomes the object of that transforming action by men which results in their humanization. Problem-posing education does not and cannot serve the interests of the oppressor. No oppressive order could permit the oppressed to begin to question: Why? While only a revolutionary society can carry out this education in systematic terms, the revolutionary leaders need to take full power before they can employ the method. In the revolutionary process, the leaders cannot utilize the banking method as an interim measure, justified on grounds of expediency, with the intention of later behaving in a genuinely revolutionary fashion. They must be revolutionary—that is to say, dialogical—from the outset.

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Over the past decade it has been recorded that the elephant population has dropped by 62%. In 1977, 1.3 million elephants roamed the great plains of Africa. By 1997, only 60 thousand remained and by 2006, there were only 10 thousand wild elephants left in Africa. Unfortunately, these numbers are not getting any better. Today elephant poaching is illegal, but that is not stopping it from happening. Both African and Asian elephants are still being killed for their valuable tusks. The tusks of elephants are created of ivory. This has been an extremely valuable substance for years and killing elephants is one of the few ways people can obtain it. Money drives our world and our economy, so people will do a lot in order to get the money they want. That’s not the only cause of this epidemic, though. Not only do poachers want the elephant’s large tusks, but some hunters also consider elephants as a trophy animal. This means that people are killing elephants so they can bring t hem home and put their heads on display. It’s a way to gloat and illustrate their hunting skills. This pursuit of ivory and trophies by hunters is further damaging our ecosystem as well as the mental and emotional stability of elephants around the world. Research has now been able to help prove that elephants do not only suffer Physical damage from poaching, but they are also suffering from mental and emotional damage. After years of studying these enormous beauties, scientists have discovered that elephants are capable of complex thought and deep feeling of emotions, emotions being plural. Research has proven that elephants’ have a variety of emotions that they express during different times and situations in the wild. They react to events in a way that is so cl... ...a huge accomplishment to take down one of the biggest animals in the world. It illustrates the hunter’s strength, patience, and talent. Most trophy hunters would love to have an elephant to show. Hunts are usually supervised by a game warden. A technician also accompanies the hunters in order to make legal trophies, usually from the tusks and the feet. The meat of the elephants is disrupted among local people in the area. This helps decrease waste from the elephant and helps use more than just the ivory. In some regions of Africa, large game hunts may help to also generate more income to average and below average villages than conventional agriculture. This is usually due to the challenging environment for successful crop growth. Drought has recently been a growing cause of these poor conditions. It is affecting the people, and the animals in this habitat greatly.

Much Ad About Nothing Essay

Write about the ways in which Shakespeare presents the relationship between Beatrice and Benedick in Much Ado About Nothing and compare it with the ways in which relationships are presented in ‘Sonnet 130’, ‘Sonnet 43’ and ‘Salome’. In Much Ado About Nothing, Shakespeare presents an interesting relationship between the characters of Beatrice and Benedick. We can compare their relationships with the poems ‘Sonnet 130’, ‘Sonnet 43’ and ‘Salome’ and the relationships presented in them. Although Shakespeare includes a conventional relationship between Hero and Claudio, he also decides to involve a different affair between Beatrice and Benedick. One of these moments where we can begin to understand their relationship is during the First Meeting. In Act 1 Scene 1, Benedick uses imagery of a bird to mock Beatrice. On line 126, Benedick says to Beatrice â€Å"Well, you are a rare parrot-teacher†. Benedick could be mocking Beatrice by suggesting that she can’t say anything original and only copies what others say, therefore relating to the imagery of a parrot. However, the word ‘rare’ shows that Benedick recognises the unique characteristics of Beatrice and that she is standing out from the crowd, consequently hinting his disguised love for her. Additionally, this quotation also relates to the context of time as women, in those days, could be punished for talking too much. Benedick could be taking advantage of the conventions of time to put Beatrice in her place in their relationship with each other. The parrot imagery can also relate to a poem called Sonnet 130. This is because, in Sonnet 130, the poe t says â€Å"I love to hear her speak, yet well i know, That music hath a far more pleasing sound;†. We can link the first phrase of Sonnet 130 with Benedicks quote of a ‘rare’ parrot-teacher. By including the word rare before the imagery of a bird, suggests that although Beatrice may talk too much, Benedick still enjoys listening to her speak hence relating to Sonnet 130 â€Å"I love to hear her speak†. As well as this, the second line of Sonnet 130 â€Å"that music hath far more a pleasing sound† links to why Benedick uses the imagery of a bird to mock Beatrice in the first place. As he includes the phrase ‘parrot-teacher’, it indicates that even though he enjoys listening to her speak, perhaps as she speaks too much, means that there are better things to  be heard. Overall, within the First Meeting of Beatrice and benedick, Shakespeare begins an interesting relationship causing the audience to be intrigued and persuaded to keep watching. Shakespeare proceeds with their relationship in Scene 1 Act 11 at the Masked Ball. Here, Benedick and Beatrice are presented as hostile towards one another as Benedick is masked, unable to reveal his identity, as Beatrice is basically insulting him while pretending that she doesn’t know who he really is. She says that Benedick will â€Å"break a comparison or two on me, which peradventure not marked, or not laughed at, strikes him into melancholy, and then there’s a partridge wing saved, for the fool will eat no supper that night.† She is making the case that benedick is so weak-minded that no one will laugh at his jokes. Then Benedick will be so upset that no one listens to his witty comparisons that he loses his appetite and is unable even to eat a partridge wing, which would be a small meal anyway. But perhaps the idea of consuming food could be changed to create a more interesting insight of Beatrice’s insult. Beatrice could also be saying that Benedick is weak but has lost his appetite not for food but for life because he is regarded so low by his friends. It could also be a reference to Benedick losing his sexual appetite. In Beatrice’s quote, she uses a powerful metaphor to insult Benedick’s manhood. This would be particularly astonishing given the context of time: women were expected to say less than men. However, in this scene Beatrice is particularly outspoken by saying something which is immensely rude; this is completely going against the conventions of time. Beatrice would also be living up to the expectation at the time as women were more sexual than men and would be prone to having affairs and ultimately cuckolding men. We could compare Benedick and Beatrice relationship throughout the Masked Ball with the poem ‘Salome’. Salome presents someone who is confessing to something that they are guilty of. One line says ‘cut out the booze and the fags and the sex.’ This indicates that the person is wanting to lose their appetite for sex whereas within Beatrice’s insult towards Benedick, it refers to a possibility of Benedick losing his sexual appetite without wanting to. Furthermore, we could link when Beatrice says ‘for the fool will eat no supper tonight’ to another quote from Salome: ‘was his head on a platter’. Perhaps when Beatrice says that Benedick will have no supper, she could really mean that he is the supper.