Hemingway: The Relevance of Biography to Interpretation Essay

Even a cursory examination of the literature addressing Hemingway’s writing and his life can seem overwhelming. The purpose of this paper, however, is to demonstrate that some of Hemingway’s writing can be best understood through reference to his own life experiences. This is not meant to suggest that the text does not at times provide some internal textual evidence regarding the meaning of the piece as a whole, for it most certainly does, but that external biographical evidence must also be considered and weighed when interpreting Hemingway’s work. In this paper it will be suggested that an examination of the external evidence, as it relates to Hemingway’s own life experiences, is particularly relevant to any interpretation of Ten Indians or Hills like White Elephants and that in these short stories a reconciliation of the external biographical evidence with the internal textual evidence may better aid in understanding the stories themselves. Significant Biographical Characteristics: Machismo and Gender Relations In order to better understand Hemingway’s writing it is necessary to know about the man himself and some of the major events and experiences which shaped his thought process. With reference to the short stories specifically addressed in this paper there are two biographical characteristics which seem to aid in efforts to interpret meaning or to otherwise try to make sense of the text. The first biographical characteristic is often referred to as Hemingway’s extremely masculine lifestyle or what some scholars have referred to as his macho orientation. It is well-established among scholars and historians, for instance, that Hemingway thoroughly enjoyed rigorous physical activities and pursuits; it has been noted that Hemingway was known for his â€Å"highly developed skills in such ‘manly’ fields as hunting, fishing, boxing and sailing. ( Harry Sylvester, who used to box with Hemingway frequently, once told me that Hemingway was the strongest man he had ever known. )† (McCaffery 12). He was, in short, an independent-minded writer whom enjoyed physical exertion, challenging himself through a variety of pursuits, and outdoor activities. While some scholars, such as McCaffery, have viewed Hemingway’s manliness in a positive light there are some whom have viewed him in a less flattering light; indeed, as a leading Hemingway scholar has pointed out â€Å"Others view his masculinity as negative machismo. They consider him the worst example of a sexist, racist, homophobic man, and often refuse to read or teach Hemingway, or make apologies when they do. † (Moddelmog 2). Whether loved or hated, therefore, scholars seem to agree on his manliness and his abrasively macho view of life. For purposes of interpretation, this informs us that though a gifted writer, and an artist, Hemingway was not the sort of intellectual that was confined to a library or a desk at home; quite the contrary, unlike many other writers, he actually did live in many respects the very type of life which he wrote about. His were not speculative musings, or romantic idealizations, but reflections and comments on situations and characters with which he was intimately familiar. Any attempt to understand or interpret his written work, therefore, must to some extant take note of Hemingway’s own life experiences and philosophical mind-set.. The second biographical characteristic which can aid in the interpretation of Hemingway’s text more specifically, with respect to Ten Indians and Hills like White Elephants, involves his personal experiences with women and how he dealt with gender issues such as relationships and fatherhood in his writings. Hemingway, to put it mildly, experienced the company of many women and seemed almost forever to have troublesome or difficult relations with the opposite sex. He loved women and yet he seemed to struggle to understand them in reference to his own lifestyle and psychology. Referring to Hills like White Elephants, one researcher has observed that â€Å"the subtle and dramatic dialogue in ‘Hills Like White Elephants’ reveals a clear, sensitive portrait of two strong personalities caught in a pattern of miscommunication due to gender-linked language patterns† (Smiley 92); another researcher, referring to Hemingway’s writing more generally, has argued that he must be understood as a human being whom was never quite comfortable about â€Å"his own failed or failing marital and/or extramarital relations. † (Spilka 299). Gender communication or the lack thereof, particularly that dealing with romantic relationships, is pervasive in Hemingway’s writing and can to some degree be related to his own life. In sum, external biographical evidence is extraordinarily relevant when attempting to interpret Hemingway’s writing and it must be considered alongside the internal textual evidence of each written piece of work. Ten Indians An initial and superficial reading of Hemingway’s Ten Indians suggests a rather common plot in which a young boy falls in love, in which he is subsequently betrayed, and in which innocence is lost or diminished in the process. In the instant story, the protagonist is Nick Adams and he falls in love with a young Indian girl whom he apparently adores and whom he trusts feels the same as he does; the twist is that she has been spotted with another boy and that Nick is forced to confront the betrayal. The betrayal, however, is not easily predicted; it is not easily predicted because Hemingway creates a pleasant setting and a happy family atmosphere within which to develop his more depressing plot. Indeed, the protagonist Nick Adams returns home to his father after spending a happy Fourth of July with his friends the Garners. Over a late meal of cold chicken and huckleberry pie the father, who â€Å"made a big shadow on the kitchen wall,† informs Nick that his Indian girlfriend Prudence Mitchell spent her Fourth of July â€Å"threshing around† in the woods with one Frank Washburn (Carter 103) Everyone had seemed quite happy. The Fourth of July is a joyous occasion for friends and family, and young Nick Adams is in love. Although scholars have debated Hemingway’s intentions, because of different conclusions discovered in preliminary and final drafts of the manuscript, it is true that â€Å"In the final part of the published story, Nick goes into his room after the conversation with his father, gets undressed, and climbs into bed, lying with his face in the pillow and thinking, ‘My heart’s broken†¦. If I feel this way my heart must be broken'† (Nolan n. p. ). Thus, the story would appear to be a familiar one of trust, betrayal, and heartache. Further and more careful readings of the text, however, suggest deeper and, possibly, more metaphorical intentions by Hemingway. If from a superficial point of view the story appears to characterize the fallen world of young love then from a more careful examination of the text, reference to the aforementioned biographical characteristics and the relevant scholarly literature the story may also be said to characterize the fallen world of a man’s sense of orderly nature itself. This notion of metaphor, that the text sets forth a young boy’s broken heart to represent a larger type of destruction, is persuasive given the context in which Hemingway set the story and given the way in which the destruction of the wilderness is simultaneously presented in the text. As an initial matter, it is important to understand that Ten Indians was one of many short stories written by Hemingway which detailed and explored the coming of age of Nick Adams. Some scholars have suggested that the protagonist, Nick Adams, was in many ways a personal reflection of Hemingway’s own coming of age story and that he was an autobiographical figure for Hemingway in certain respects. Indeed, there are several interesting connections between Hemingway’s personal history and the people and places created in the short story, Ten Indians. First, although Hemingway was born in Illinois, it is commonly understood that he considered his spiritual home to be in Michigan. This area served as the setting for this particular short story. Second, he relied upon the local Indians of the region to create some of his important characters; in fact, he drew upon his real life observations of the Ottawa and Ojibwa Indian tribes. Indeed, the Indians and their country had a profound effect on Hemingway’s imagination. From his first attempts at fiction and in his later Nick Adams stories, he would draw upon his experiences at Walloon Lake, using Indian characters and wilderness settings. (Nagel 108) Together, these real life experiences helped Hemingway to create both the setting and many of the main characters for his short stories. In addition to providing inspiration for his setting and characters, there was a deeper conflict which Hemingway’s real-life experiences contributed to his writing design in Ten Indians; more specifically, drawing upon Indian tribes whose lives had become fundamentally changed through close contact and interaction with a different American culture, Hemingway was able to cleverly depict a metaphorical illustration of innocence lost through the betrayal of Nick Adams by the Indian girl. Nick’s innocence, it can be argued, has been destroyed in much the same way as the Indian wilderness. Hemingway lamented the modernization which infringed on the forests of northern Michigan and the parallels between the destruction of the wilderness and the destruction of Nick Adams’ heart are striking. These parallels have been noted by one scholar whom has suggested that: Hemingway shows the wilderness being destroyed and, with the loss of the trees, the end of the Indian way of life. This fallen world is the setting of â€Å"Ten Indians,† a story that centers on the adolescent Nick Adams’s first disappointment in love as he learns that his Indian girlfriend, Prudence Mitchell, has been unfaithful (Nagel 108-109) When examining the text of Ten Indians, therefore, it is important to note these important parallels, Hemingway’s love of nature and his view of man’s place in nature. Literally speaking, Hemingway drew on a familiar and beloved setting and populated much of the story with the type of Indian characters that were well-known to him. Figuratively speaking, or metaphorically speaking, Hemingway managed to link the fallen world of the pristine natural wilderness with the fallen world of a young man’s broken heart. It is against this contextual framework that any analysis of Ten Indians must proceed. This is not meant to suggest that either fallen world was the predominant theme; to be sure, both the text and the scholarly literature would seem to demonstrate that Hemingway found both the destruction of the wilderness and the destruction of a first love as betrayals that would inevitable shatter an individual’s innocence and mark another stage in the coming of age of young boys. A young boy, reconciling the external evidence with the internal evidence, might be better advised enjoying the beauty of the forests than the beauty of insincere wiles of young girls. Hills like White Elephants Although a comparatively short story, Hemingway’s Hills like White Elephants is full of tension and moral dilemma; more specifically, the text appears to suggest that the man and the woman are debating whether the woman should have an abortion and what the implications will be depending on whether the abortion is done or not done. What is most striking, from a textual analysis, is the contrast between the rather relaxed atmosphere or setting and the deeply personal nature of the discussion. On the one hand, for instance, the man and the woman are relaxing at a train station, drinking alcohol, and waiting for a train. This would seem to imply a happy couple, an anticipated journey, and a relationship that will endure at least until the train arrives. These contextual clues, however, are sharply betrayed by the underlying discussion regarding whether the woman, Jig, will undergo an operation to have an abortion. One might anticipate some form of closure, some final decision arrived at by the main characters, but instead Hemingway leaves the reader grasping for answers as the story comes to a conclusion. He leaves them grasping for answers because rather than stating what decision has been made, and whether the American and Jig will actually ever see each other again, Hemingway finishes his story without a definitive declaration in either respect. With respect to the operation for the abortion, the woman states that she is willing to have the operation; the American man, however, doubts her sincerity. The reader is therefore forced to wonder, as the American wonders, whether the woman is agreeing or temporarily attempting to placate her partner and lover. With respect to the relationship itself, the reader desiring a firm and resolute statement is left grasping for straws. This is because, rather than departing on the train to Madrid together as planned, the American places their bags or luggage at different positions on the platform before rejoining Jig. The story then finishes up with the man being suspicious of the woman’s true motives and convictions and with the placement of the bags providing a possible clue that the relationship is doomed. The couple is together and yet the bags are separate; this is where Hemingway leaves his readers and scholars themselves have grappled with both the meaning of the story and the likely outcomes. The scholarly analysis of Hills like White Elephants has traditionally tended to focus upon the use of internal textual clues to determine whether Jig intended to have the operation and the fate of the relationship between Jig and the America; more recently, however, some scholars have begun to analyze whether and to what extant the short story may have been influenced or otherwise inspired by Hemingway’s own life. This bifurcated focus has been summed up, analyzed, and synthesized by one leading Hemingway scholar whom has stated the scholarly emphasis thusly: â€Å"Two recurring themes in analyses of Ernest Hemingway’s ‘Hills Like White Elephants’ are the debate over whether or not Jig will carry her pregnancy to term and the search for biographical experiences that may have inspired and influenced the story. † (Wyche n. p). This section will examine each of these scholarly inquiries in turn. The traditional scholarly interest has involved an examination of the text for clues in order to determine whether an abortion was actually pursued and the fate of the couple. A review of the literature reveals at least four possibilities: Three different scenarios have been seriously considered: the girl will have the abortion (albeit reluctantly) and stay with the man; the girl will have the abortion and leave the man; or, the girl will not have the abortion, having won the man over to her point of view. However, there is strong support in the narrative for a fourth outcome that fits in, with the dark overall prognosis presented in other scholarly interpretations: the girl will indeed have the abortion, expecting in this way to stay on with the man, but after the operation has been performed, he will abandon her. Various verbal and non-verbal indications found in the story support this interpretation of the narrative, as does the very symbolism of the title itself. (Hashmi n. p. ) Although an extended analysis of each scenario is beyond the scope of this paper, a rationale for selecting the most plausible outcome based upon the text is not. The most persuasive outcome would appear to be the fourth; more specifically, a superficial reading of the text suggests that Jig will indeed have an abortion and that the American will abandon her despite her attempt to maintain the relationship. First, the American places their bags in different parts of the platform. Analyzed literally, this seems to suggest that he doubts her sincerity regarding the abortion and that he is preparing for a separation. Second, they stand together and Jig tells the American that despite the strain of the abortion decision she remains fine. The man has made the decision to separate the bags whereas Jig would appear to believe that things will work out in such a way as to maintain the relationship. The man’s actions represent separation whereas Jig’s actions and words represent togetherness. It is therefore plausible to argue that she will pursue togetherness by having the abortion and that the man will pursue separation by encouraging the abortion and then abandoning or otherwise terminating the relationship. Although never explicitly stating such a conclusion, the fourth scenario is supported by the aforementioned textual clues. Other scholars have instead focused on Hemingway’s own life in order to understand the story; in this way, the abortion issue is treated figuratively rather than literally. As one scholar pursuing this biographically-oriented type of analysis explains â€Å"While the figurative abortion in ‘Hills Like White Elephants’ can be understood on the basis of internal evidence, the concept of abortion as metaphor invites consideration of a number of biographical influences on the story,† (Wyche n.  p. ). While such an analysis requires a reconciling of certain parts of the text with information known about Hemingway’s personal life there are interesting parallels. One illustration involves the fact that Hemingway has been reported to have said that the birth of his first child led to the dissolution of his first marriage, that he was at the time too young to have become a father, and that â€Å"the author’s ambivalence toward fatherhood is well-documented† (Wyche, n. p. ). Against this larger framework, comparing the author’s real life with his written work, it may become plausible to argue that the scholarship dealing with the outcomes regarding the abortion and the relationship are in actuality tangential or irrelevant concerns insofar as the author was concerned; more precisely, it might be argued that Hemingway was merely incorporating difficult moments from his own coming of age experience without intending to offer concrete conclusions. In the final analysis, while it is both challenging and interesting to explore what Hemingway may have intended as a conclusion, it is perhaps more enlightening to view Hills like White Elephants as a writer’s reflections about his own past in which firm and absolute conclusions were never intended. Hemingway was placing the reader in his own shoes and asking what the reader might do, what the reader ought to do, in similar circumstances. Such an interpretation is consistent with the biographical data known about Hemingway and makes the story more powerful and personal by forcing the reader to draw his or her own conclusions rather than being force-fed a set of conclusions by the author. Conclusion In conclusion, what makes Hemingway so alluring is that he actually lived the type of life that he wrote about. It is therefore impossible to completely separate his own life from his writing as one might be able to do with other writers. As a consequence, interpretation must necessarily involve a balancing act in which external biographical evidence is weighed and considered alongside the internal textual evidence. It is this interplay, between real life and fiction, that perhaps makes Hemingway appear larger than life.

Problematizing Feminsim: An Article Critique Essay

A thorough examination of Shefali Desai’s article clearly shows the major issues that are confronted by the feminist movement. Desai carefully examined the underlying ideological tenets, as well as the corresponding political, social and cultural differences that seem to create a wide gap among many feminist activists. This is most especially true in cases that specifically focus on the recognition of women’s rights and at the same time, taking into full consideration the respective cultural and social arenas in which oppression and repression take place. Clearly, under this context, Desai attempts to formulate a concrete and feasible solution on how to resolve the tensions and disparities, which are often experienced and reflected in feminism’s multicultural approach. To further illustrate the author’s contentions and arguments, Desai offered a substantial distinction about the glaring differences between the methods and approaches that are deployed by universalists and cultural relativists (5). As universalism implies, Desai expounded that this particular approach upholds the belief that the idea of human rights can be understood within a single vantage point (5). Consequently, cultural relativism espouses that human rights should be contextualized from different angles that subsequently acknowledge a range of external factors (Desai 5). The political, social and more importantly, cultural factors, thus affect the individual’s scope of reality. In this aspect, arguing for a universal approach is no less than a subtle assertion of power legitimacy and to a certain extent, subordination. Desai, then linked these scenarios to the recognition of women’s rights in non-Western setting, such as the Taliban society (7). Via exerting a conscious effort to trace the historical narrative of the Taliban government, Desai narrated how a series of wars and intercultural differences have affected the women of Afghanistan (7). But with Taliban’s rise and its strict imposition of Islamic Law, is perceived by many as far more repressive, patriarchal and detrimental to Afghan women (Desai 7). This is despite of the fact that several members of the community have seen the Taliban approach as yet another way of safeguarding not only their women, but also their cultural practices (Desai 11). This particular situation has led Desai to question the seemingly monolithic and (apathetic) contentions of both universalists and cultural relativists women advocates. Critically speaking, far more than acknowledging human rights, it can be argued that Desai was also concerned on a pragmatic application of â€Å"multicultural feminism (Worell 432)†. The Taliban case, far more than anything else raises the question of whose feminism is involved, most especially in scenarios that revolved around women oppression and identity construction. For those who do not have a direct experience of oppression, universalism and feminism can be easily combined. However, it cannot be denied that individual differences and cultural and individualistic considerations may divide feminist movements from across the globe. Thus, via providing clear definitions and comprehensive distinctions of how womanhood is experienced and understood in various social settings, Desai’s work remarkably eliminates the possibility of Western feminist hegemony. Consequently, by being open to the respective cultural constraints of women in highly marginalized regions, the article remains free from the biases of relativism and still offers a highly pragmatic approach. The example that Desai used added to the author’s credibility since it successfully illustrated the concrete shortcomings of two divergent perspectives that exceed the theoretical or hypothetical assumptions. Evidently, the remaining parts of Desai’s discussion presented different way of )dealing with feminism and human rights recognition. Desai called for a much more holistic and collective approach via formulating legal protocols that duly recognize human rights with great sensitivity. Yes, Desai’s work calls for sensitivity, in the sense that feminists must also pay attention to the individualistic needs of many women. In this manner, highly customized and appropriate solutions can be enacted. Oftentimes, women-related problems become worse, not only because of the lack of direct action, but also due to the excessive politics that exist among feminists and even legal experts. As Desai stressed, feminism cannot possible produce good results if the idea of â€Å"multiplicity† is taken for granted (17). Here, it can be seen that Desai actually looks for parallelism rather than an abrupt intersection of opposing views and ideologies. The strengths of universalism and cultural relativism are combined to overcome its respective weaknesses. In this aspect, biases and politicking shall be lessened and feminism now transforms into an efficient and pragmatic solution. Works Cited Desai, Shefali. â€Å"Hearing Afghan’s Women’s Voices: Feminist Theory’s Re- Conceptualization of Women’s Human Rights. † Arizona Journal of International and Comparative Law. 16. 805 (1999): 1-17 Worell, Judith. Encyclopedia of Women and Gender: Sex Similarities and the Impact of Society on Gender. California: Academic Press

Using the Preterite Perfect Tense in Spanish

The preterite perfect tense is unusual in Spanish, and you  are unlikely to hear it in everyday speech nor have a need, in most situations, to use it. But you should be aware of how it is used in case you come across it in literature or historical accounts. Except when a writer is seeking a literary effect or providing a bad translation from English, the preterite perfect is seldom used in modern writing. Key Takeaways: Preterite Perfect Tense The preterite perfect tense is formed by using the preterite form of haber followed by a past participle.The preterite perfect is not common in modern Spanish, being mainly used for literary effect.In its historical use, the preterite perfect was often used to provide a sense of immediacy of action. How To Use the Preterite Perfect The preterite perfect, also known as the anterior perfect or the  pretà ©rito anterior  in Spanish, is formed by using the  preterite  of  haber  followed by the  past participle. It is used to refer to an event that was completed immediately prior to another event in the past, and thus it is usually used in sentences that also include use of another verb past tense. In other words, a verb in the preterite perfect is almost never the only verb in a sentence. Here is an excerpt from  Cervantes Don Quijote to illustrate:  Apenas  hubo dicho  esto el cristiano cautivo, cuando el jinete se arrojà ³ del caballo y vino a abrazar al mozo.  (The Christian captive had barely said this when the horseman leaped off his horse and came to hug the lad.) Note that the act of saying something (hubo dicho) immediately preceded a past action of hugging the lad. As in the examples below, use of the preterite perfect follows a phrase or word with a time element. Regardless of the specific words used, the word or phrase can be translated as something that means as soon as or immediately after, as that sense of immediacy is conveyed by the verb tense. And while the preterite perfect frequently is translated using an English perfect tense (one using had and the participle), it is often fine to translate using the simple preterite. There seems to be little difference, for example, in meaning between as soon as I saw it and as soon as I had seen it, so feel free to use whichever sounds better. Examples of the Preterite Perfect in Use Y luego que yo la  hube visto, caà ­ sobre mi rostro.  (And as soon as I saw it, I fell upon my face.)Cuando  hubo comprendido  esto no pudo evitar echar un vistazo al chico.  (Once he understood this he could not avoid glancing at the boy.)Una vez que  hubimos encontrado  un à ¡rbol que daba sombra, me ayudà ³ a sentarme en el pasto.  (Once we found a tree that provided shade, he helped me get seated in the grass.)Una vez  hube conocido  varios pueblos de la provincia, decidà ­ escaparme al Sur.  (Once I had met some peoples from the province, I decided to flee to the South.)Cuando todos los dioses  hubieron muerto, Tonatiuh, el sol, comenzà ³ su interminable camino por el firmamento.  (When all the gods died, Tonatiuh, the sun, began his eternal journey through the firmament.()Cuando  hube sabido  del budismo sabà ­a bien lo que era el dharma.  (As soon as I knew about Buddhism, I knew what the dharma was.)

Distributive Justice and Its Relevance Under Indian...

PAPER ON THE TOPIC THE PHILOSOPHY OF DISTRUBUTIVE JUSTICE AND ITS RELEVANCE UNDER INDIAN CONSTITUTION The jurisprudence of distributive justice, according to juristic cynics, is an essay in illusion. The basic social system is built on gross inequalities and the power to lobby and mould State policy, even judicial policy, is heavily in the hands of the proprietariat. Being social realists and meliorists we have to work with the materials that we have and try to read the constitutional provisions in such a manner that the human essence of distributive justice is won by dynamic interpretation and socialist understanding. The Indian Constitution visualizes an affirmative State action for bringing about a new social order based on justice,†¦show more content†¦The power of justice is so great that it strengthens and excites a person fighting for just cause. All wars have been fought by all parties in the name of justice, and same is true of the political conflict between social classes. On the other hand, the very fact of this almost ubiquitous applicability of the principle of justice prompts the suspicion that something may be wrong with an idea that can be invoked for any cause. Social groupings of today are dynamic, not static, and they do not find the ideal equipoise in a condition of mere imperturbability. Justice is considered to be the primary goal of a welfare state whose very existence in turn rests on the parameters of justice. The greatest contrast, however, between ancient and modern thinking about the social harmony of justice is in the changed conception of individual personality in relation of law. I. The problem of Justice The importance of the subject of justice and the frequency of its use would naturally lead one to believe that there is an accepted definition of justice or, if not, at least a workable definition of justice is capable of being carved out. But defining justice is not as easy as it appears to be. 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Anxiety Disorders Are The Most Common Mental Illness Essay

Anxiety disorders are the most common mental illness in the United States, affecting 40 million adults ages 18 and older, this is about 18% of the population (National Institute of Mental Health). Anxiety disorders are associated with the impairment of several domains of functioning, including the impairment of relationships, care giving and job productivity (DeBoer, Powers, Utschig, Otto Smits, 2012). Anxiety disorders are a growing concern in our society, especially among college-aged teenagers/young adults. For quite some time, people have been looking for ways to decrease their levels of anxiety without the use of traditional prescribed medicine. There has been several studies done that show that there is a positive correlation between increased physical activity and an increase in a person’s state of well-being and mood patterns as well as a decrease in their anxiety levels. 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Morality and the Death Penalty Essay Sample free essay sample

In this paper. the two sides of the issue of the decease punishment. pro and con. every bit good as the morality of the subject will be discussed. Opinions from both sides are presented and discussed. as I shape and present my statement on the topic. The argument has gone on for centuries. and has been brought to the head by great figures. both historical and modern-day. Some of their positions are used here to patch together my instance. In â€Å"The Grounding of the Metaphysics of Morals† Kant argues three major points. These can be summarized as follows: ( 1 ) We are all. as human existences. terminals in ourselves. and non to be used as mere agencies by others ( 2 ) Respect for one’s ain humanity involves respect for others ; ( 3 ) Morality is itself indistinguishable with freedom. and moving amorally involves being enslaved. Kant believed that moral judgements must be a priori judgements. intending it is known prior to see. and is known independently of experience. The rule upon which moral judgements should trust is known as The Categorical Imperative. intending all our actions should be based on cosmopolitan rules. unconditioned regulations that apply as a affair of ground or reason. If a regulation passes the Categorical Imperative trial. so that action is morally allowable. If it fails the trial. so that action is morally out. and. hence. the opposite action is morally required. In the instance of the decease punishment. a cosmopolitan axiom must use that is unconditioned. In order to prove the catholicity of any regulation ( such as the moral permissibility of state-sanctioned slaying ) an illustration that potentially contradicts the axiom can be imagined. In other words. under what conditions would it be morally impermissible for the province to approve decease punishment judgements against felons? Kant. himself. nevertheless. felt that liquidators should be put to decease on history of the rule of equal and merely requital. That merely the jurisprudence of requital can find the sort and grade of penalty. If the decease punishment is non applicable to all instances. it can non be a cosmopolitan regulation. While there are frequently offenses that are flagitious and inhumane. and the passions desire retaliatory justness. it is non possible to reason a principle for slaying felons. Van den Haag. taking the Kantian position. asks whether if there is nil for the interest of which 1 may be put to decease. can at that place be nil deserving deceasing for? He goes on to inquire whether â€Å"a value system in which any life. no affair how it is lived. becomes the highest of goods. enhances the value of human life or cheapens it? † Van den Haag therefore argues that an grasp of human self-respect really demands the decease punishment. He claims. â€Å"To garbage to penalize any offense with decease. so. is to affirm that the negative weight of a offense can neer transcend the positive value of the life of the individual who committed it. I find that proposition implausible. † In reasoning for the value of the decease punishment. nevertheless. Van den Haag implicitly contradicts two basic premises of Kant’s positions. which are ( 1 ) we are all. as human existences. terminals in ourselves. and non to be used as mere agencies by others. Worlds are non to be used as agencies to an terminal. which in the instance of the decease punishment requires that felons non be murdered as agencies towards justness ; and ( 2 ) Respect for one’s ain humanity finds involves regard for others. In instances of the decease punishment. regard for others is contradicted by penalizing the felon. since the victims are being â€Å"respected† through an act of slaying that disrespects the individual being murdered. Utilitarianism is expressed in two ways – Rule Utilitarianism. and Act Utilitarianism. Justification of a ‘better societal good’ is the footing of moral logical thinking. and single instances of penalty are justified if they are i n agreement with the regulations of the justified penalty system. The general regulation of utilitarianism: Maximize societal benefit ( maximise the benefit. minimise the harms. ) Rule Utilitarianism. harmonizing to Mill. depends upon a peculiar regulation that can be appealed to that will convey about the greatest societal benefit. In decease punishment instances. regulation useful can claim that this signifier of penalty is a hindrance for future offenses and so is responsible to society more than the single being punished. Act utilitarianism attacks offense with respects to the act – whatever the offense. it must be judged in-itself and independently of cosmopolitan regulations. In this position. it can be justified to slay a condemnable if the act itself is deemed condemnable. inhumane. or if the condemnable poses a menace to the societal good. Richard Brandt is a regulation useful. The kernel of regulation utilitarianism. in Brandt’s words. is this: Our actions should be guided by a set of prescriptions the painstaking followers of which by all would hold maximal net expectable public-service corporation. Rule utilitarianism does non continue on a individual footing. It asks: what regulations of penalty would bring forth the most good? Is it truly likely that a regulation or pattern that allow ed us sometimes to penalize people we knew to be guiltless would advance public-service corporation? Brandt doubts this ; nevertheless. he has no statement for explicating how this might be prevented. Bedau’s statements against the decease punishment are extended. He claims that capital penalty is barbarous and unusual because it fails to esteem human life. in much the same manner that slaying does. In footings of justness. capital penalty. because of its irrevocability. denies due procedure of jurisprudence. As such it is ever possible that guiltless people are put to decease. The premiss that the decease punishment is a hindrance to offense is countered by Bedau. who asserts it does non discourage offense ( so. violent offenses are on the rise in North America ) . The decease punishment is. harmonizing to Bedau. uncivilized in theory and unjust and unjust in pattern. While it can be argued that Kant’s moral doctrine upholds the decease punishment. it is an inherently contradictory place. since capital penalty violates two basic rules of Kantian ethical motives. Utilitarianism. regulation. and act. is concerned with the greater societal good. This can bring forth a myopic justness system that can neglect to see the contexts of an individual’s offense since it is most concerned with the larger result of moral judgements. Bedau. who entreaties to the Kantian rule sing the built-in value of human existences. expresses the most convincing positions on capital penalty. Criminals might non move with moral duty ; nevertheless. the province is responsible for patterning moral judgements and behaviour. and can non back retaliatory justness with any grade of rational legitimacy. seventeenth century English philosopher John Locke’s defence of the decease punishment was on moral evidences. He felt that although the right to life is built-in and absolute. that it is possible to give up one’s right in perpetrating a offense that â€Å"deserves death† . His statement is frequently the footing for many of today’s statements for the decease punishment. His thoughts were that the decease punishment is a proper hindrance. that felons would be â€Å"terrified† and therefore would non perpetrate offenses that would ensue in the decease punishment. The one thing lost on many that subscribe to this thought. is that the agencies of decease have become much more â€Å"humane† in the over 3 centuries since his thought was expre ssed. What kind of fright is felt by a possible liquidator who is likely to be put down the same manner a ill pet would be? Many find seting their pet â€Å"to sleep† to be a positive and healthy experience. why would a condemnable fright a comparatively painless deadly injection over passing the remainder of their life in prison? The moral solidarity statement states that if society is held together by a consensus of what is considered immoral behaviour. that those who violate the moral order should be punished to reconstruct the moral balance. Murderers should be put to decease. if non merely to warrant the strong sense of indignation felt by the community. However. this entreaties more to the rabble outlook. which an oculus for an oculus is merely and the most effectual signifier of requital. An oculus for an oculus says that the penalty fits the offense. and that killing a slayer is merely. Why does this merely apply merely to liquidators? Why doesn’t society feel that rapers should be punished by colza. or a mugger should be mugged? Is it a general. subconscious feeling of bloodlust among those who are advocates of decease? If we are as a society seeking to discourage slaying. and give an illustration to future coevalss that killing is incorrect. we must halt stooping to the degree of the slayer an d make more decease in this universe. There is no ego defence in doing another individual to decease. I do non believe it can be morally justified to take someone’s life as a consequence of their strong belief of slaying. While the general consensus of advocates of the decease punishment seem to be that they feel it is for the â€Å"good of society† . it should be noted that over clip. things we felt were for the â€Å"good of society† have in hindsight. been anything but that. The simple fact that one of the chief statements put forth by Locke was formulated centuries ago. this shows that while thoughts can sometimes exceed coevalss. that it is unfastened to more reading than a theory put away in this twenty-four hours and age. I don’t believe decease can of all time be proven morally acceptable when using a punishment to one individual for taking one life. Merely those who genuinely are out to harm the â€Å"good of society† . be it through war. terrorist act or possible race murder. can be justifiably killed to protect society at big. A captive b ehind bars in a contemporary prison is about every bit unsafe to you and me as 1 that has been executed and is six pess under. As for the decease punishment. an oculus for an oculus in kernel punishes no 1. and does non revenge the decease of the victim. merely rushing up the inevitableness of the prisoner’s decease. Punishment in which one spends the remainder of their lives with all their rights taken off is a sadder destiny for the liquidator than being taken from this Earth. I think Italian philosopher Cesare. Marquise of Beccaria said it best when he stated: â€Å"The decease of a felon is a awful but fleeting spectacle. and hence a less efficacious method of discouraging others than the continued illustration of a adult male deprived of his autonomy. condemned. as a animal of load. to mend. by his labor. the hurt he has done to society. If I commit such a offense. says the witness to himself. I shall be reduced to that suffering status for the remainder of my life. A much more powerful preventative than the fright of decease which work forces ever behold in distant obscureness. † While people may besides reason that by put to deathing felons. you are discouraging one from taking another innocent’s life. There has been small to demo that provinces with the decease punishment ar e any better than provinces without it at forestalling slaying from happening. One thing that is for certain. is offenses and slaying will ever happen. guiltless lives will ever be affected and be lost. The decease punishment does non merely neglect to forestall guiltless life from being killed. but increases the opportunity of a wrongly convicted single losing their ain. If there is no worse offense than an guiltless individual losing their life in cold blood. therefore asking the decease punishment. isn’t it morally condemnable that one who is wholly guiltless in God’s eyes can be put to decease? If the decease punishment is moral. how can it be moral if inexperienced persons are sometimes executed? One chief unsound statement people will set Forth is that they believe that since the Bible says slaying is punishable by decease. that is why it is right and moral. However. harmonizing to the bible. the other undermentioned Acts of the Apostless are punishable by decease: Exodus 21:15 â€Å"Anyone who attacks his male parent or his female parent must be put to decease. † Exodus 21:16 â€Å"Anyone who kidnaps another and either sells him or still has him when he is caught must be put to decease. † Exodus 21:17: â€Å"Anyone who curses his male parent or female parent must be put to decease. † How is it that people can pick and take what words of God they wish to follow? Don’t we as a society believe that the events. punishable by decease in the Bible. while incorrect. are non worthy of the decease punishment? Then why is it people continue to cite the â€Å"eye for an eye† of the Bible. but disregard whatever else they choose to? Shouldn’t this be cause for some to rethink the stance put away in the Bible as being out of day of the month? Sing no maximal security prisons existed that could protect society from unsafe felons. wouldn’t people try to understand the context of the usage of the decease punishment 2000 old ages ago? The quest for retaliation can go a barbarous rhythm. Those turning up with the mentality that we must ever. no affair the cost. seek retaliation against those who cause us injury. This type of mentality basically teaches people that retaliation is alright. if you determine what they have done is crying plenty to justify said retaliation. and any response. no affair how inhuman. is justified. The ter minal can warrant the agencies. Turning up as a immature male child. I. like most kids. attended church. played with friends. and I found my portion of problem. In church I learned an oculus for an oculus. at place. I learned that two wrongs didn’t make a right. and like most kids. was confused by the contradiction these opposite positions created. Why is it that if I get knocked down into the soil. it doesn’t do it right to return the onslaught in sort? Why is it that if one takes a life. taking the killer’s life makes it alright? Why as a society do we learn our kids that it’s merely right to forgive and turn the other cheek when our piques are flared to the point that we seek the blood of the convicted and condemned? Often times. it is brought up that reprobating the liquidator to decease gives closing to the households. I have been asked before. since I have presented an anti-death punishment stance. what would I make if my ain female parent or girlfriend was murdered? I would no doubt experience intense heartache. I would no doubt experience a enormous sum of choler towards the slayer. I would without any uncertainty want to bring down injury on the 1 who caused such great hurting to me. The job is I â€Å"can’t see the forest for the trees† sing my mental engagement. That is why we as a society dole out justness as guiltless 3rd parties. That is why our society as a whole determines what is morally right. and attempts to hold a sympathetic but just oculus when convicting and condemning liquidators. In summing up. my personal position on the decease punishment is non borne of compassion. it is non because I feel that the ways the condemned are put to decease are inhumane. or that it is barbarian. It merely doesn’t make sense to me. I read the statements for. and it ever seems to me like hold oning at straws. Until it is proven to me that there is a cosmopolitan stance by those who keep the decease punishment on the books in the United States of America. and that concluding isn’t archaic and contradictory. my position will be there is no good ground that decease is proper penalty. Mentions Donald C. Abel. . Fifty Readings in Philosophy. 2nd. McGraw-Hill HumanitiesSocial SciencesLanguages. 2003. Ernest Van Den Haag. The Death Punishment: A Argument. ( 1983 )Hugo Adam Bedau. The Death Penalty in America. 3rd Edition. ( Oxford. United kingdom: Oxford University Press. 1982 ) Immanuel Kant. Groundwork of the Metaphysics of Morals ( Cambridge Texts in the History of Philosophy ) . Mary Gregor ( Ed ) . ( Cambridge. United kingdom: Cambridge University Press. 1997 ) John Stuart Mill. Utilitarianism and Other Essays. Alan Ryan ( Ed. ) . ( New York: Viking Press. 1987 ) Mark Costanzo. â€Å"Capital Punishment Is Not Morally Justified. † Capital Punishment ( San Diego: Greenhaven Press. 2000 ) Richard Brandt. â€Å"The Utilitarian Theory of Criminal Punishment. † Ethical Theory ( New York: Prentice-Hall. 1959 ) The Holy Bible. Revised Standard Version. ( Philadelphia: Westminster. 1952. )

This Is A Paper Over King James I Of England That I Wrote For My Honor

This is a paper over King James I of England that I wrote for my honors english class. I received an A on the the assignment. King James I On June 19, 1566 in Theobalds, Hertfordshire, England, Mary Queen of Scots gave birth to her only child, a boy whom she named James. James' father was Henry Stewart, also known as Lord Darnley. Darnley was killed in an unexplained explosion at his house when James was eight months old. Only seven months later, Mary Queen of Scots had to give up her throne because she was defeated by rebels. Mary left the country and James never saw her again. James took the throne of Scotland when he was only 15 months old and became King James VI of Scotland ("James I" 481). James got most of his culture and education before he was 14 years old. During his early life, the boy king spent most of his time with Scottish lords and his tutors, especially George Buchanan, his favorite tutor ("James I, King of England" 1). He received a superior education and w as known for his great knowledge. He always had a great respect for the Scottish lords that were around him as he grew up ("James I" 481). James enjoyed writing. He wrote and published many poems and translated many long French works. Later in life he also wrote many books on topics such as kingship, theology, withcraft, and tobacco. He also ordered the translation of acient Greek and Hebrew versions of the Bible into English in the Authorized King James Version of the Bible ("James I, King of England" 1). 2 He also enjoyed riding horses and hunting. This may be due to the fact that he was very frail and sometimes needed help walking. When he was on a horse, he was able to function normally. Despite his physical hinderances, King James was regarded as being very confident in his decisions. At the age of 15, James ordered the execution of a man suspected to have been involved with the death of Henry Stewart, James' father ("J ames I" 481). James wanted to follow Queen Elizabeth I of England to the throne so badly that he would have done anything to keep peaceful relations with her. When his mother was beheaded in 1587, he merely made a formal protest and let the incident blow over ("James I, King of England"1). In 1589, James was married with Anne of Denmark, the daughter of Fredrick II of Denmark. They had there first child, Prince Henry, in 1594 ("James I" 481). Prince Henry was an ideal prince and won the love of the people. Following Henry were Princess Elizabeth and Prince Charles. Prince Henry and Princess Elizabeth were both very beautiful children, but Prince Charles was a different story. Charles, like his parents, was a sickly child and had to have help walking when he was young (Chute 260). Apparently James was not very fond of women and never had a mistress ("James I" 481). The only time he ever paid a great deal of attention to his wife was when she converted to Roman Catholicism ("J ames I, King of England" 1). King James was a very giving man. He liked to gain support from people by buying them gifts. In 1605, he spent 2530 pounds at two jewellers (Levi 4). Although he spent a lot of money, he was not very good at budgeting it ("James I" 481). In 1603, King James VI got his wish. As Stanford E. Lehmberg states in the Grolier Electronic Encyclopedia, "Since Elizabeth had no children and there were no other descendants Guy 3 of Henry VIII, the Tudor line was extinguished upon her death. Throughout her reign Elizabeth refused to designate a successor, but it is clear that she expected King James VI of Scotland to follow her. When Elizabeth died on Mar. 24, 1603, James, the son of Mary Queen of Scots, but a Protestant, succeeded without incident as King James I of England" (1). King James I was also the first Stuart king of England. Many people came to see the new king's coronation in London. The town was bus tling with people and