Streams of living water

Streams of living water Gods various gifts are handed out everywhere; but they all originate in Gods Spirit. Gods various ministries are carried out everywhere; but they all originate in Gods Spirit. Gods various expressions of power are in action everywhere; but God himself is behind it all. Each person is given something to do that shows who God is: Everyone gets in on it, everyone benefits. All kinds of things are handed out by the Spirit, and to all kinds of people! The variety is wonderful: . . . .All these gifts have a common origin, but are handed out one by one by the one Spirit of God. He decides who gets what, and when. 1Cor 12:1-11 The world is fractured, splintered, separated by race, gender, social class, wealth and lack of wealth. The body of Christ is likewise fractured, splintered and separated by denominationalism, polity, and tradition. God, however, is a God of unity through diversity and God desires that each persons unique gifting be brought to the table and used for His Glory and the common good of the body. Contemplating this concept the childrens story Stone Soup comes to mind. The legend says that during a time of great famine people hoarded their food and would not share. One day a stranger came to the village and was turned away because no one desired to share their food. He assured them that he had all that he needed and indicated that he was going to make stone soup. He pulled out a pot added water, brought it to a boil and dropped in a huge stone. The people of the village began to gather. The Stranger said some cabbage with stone soup would be hard to beat. Soon a man appeared with a cabbage. Then the stranger said, I remember once having stone soup with cabbage a little salt beef. Then another villager appeared with the beef. And so on the stranger went with potatoes, onion, carrots, until indeed he had made a wonderful delicious stone soup. In many ways the Body of Christ is like the village folk, having gifts or food, hoarding it and not sharing, isolated, alone, and hungry; desiring more. The body of Christ, just like the villagers is driven by selfishness and self preservation, but, it is so limiting, restraining, restrictive, and yes, even divisive. God desires so much more for the Body of Christ. He desires that the body share communally, our gifts, our food, our faith and even our traditions. As the body shares it becomes the better for it. God desires that the body partake of and participate in Streams of Living Water. Richard Fosters does a consummate job of examining what he determined is the six major traditions of spirituality in Christianity: contemplative (prayer-filled life), holiness (virtuous life), charismatic (Spirit-empowered life), social justice (the compassionate life), evangelical (Word-centered life), and incarnational (sacramental life). Each tradition like tributaries that flows to the great Mississippi River represents a stream that should flow into and feed the Body of Christ. The Contemplative Tradition The first stream is the contemplative tradition which highlights the prayer-filled life, yearning for a richer, fuller practice of the presence of God(25). This tradition focuses on ones prayer life drawing one away in solitude. This time of solitude is a time that should precedes public ministry. Before Jesus began his public ministry, before he called the twelve, before he did any miracles he spent time in solitude. Exemplars include; Antony of Egypt, John the apostle, and Frank Laubach. Perhaps, the best summary of the contemplative life is the steady gaze of the soul upon the God of love (49). As one gazes upon God, one becomes beautiful of soul (48). Beautiful of soul is one of the best descriptors of the contemplative tradition. The process to become beautiful of soul is through fire and love which produces these fundamental characteristics or movement; love for God, peace, delight, emptiness, flaming passion, wisdom and transformation. Becoming beautiful of soul produces four strengths in ones Christian walk. The first strength is drawing one back to their first love, it continually calls one back to the beginning. Secondly it demands more than a cerebral ascent, intellectualism will not suffice, and it demands surrender of ones soul. Next it stresses the centrality of prayer with silence it brings the understanding that pray is both essential and primary. Finally, it produces solitariness a consistent ceaseless turning to God and finally aloneness with God. The Holiness Tradition The contemplative life forms the foundation for one to walk in the holiness tradition. This tradition stresses the virtuous life and focuses upon the inward re-formation of the heart and the development of holy habits . . . . the erosion of moral fiber in contemporary society (61). At the core of the holiness tradition is being response-able, able to respond appropriately to the demands of life (82). Holiness is sustained attention to the heart (83). This attention to the heart forms and transforms the personality. It also affirms the sacredness in everything, goodness in the human body. Additionally, holiness is progress in purity. . . .loving unity with God (84). Phenomenons of the Holiness tradition are Phoebe Palmer, James the brother of Jesus, and Dietrich Bonhoeffer. Bonhoeffer as a modern-day example of this tradition gave the body of Christ Stations on the Road to Freedom (72). This poem provides four components of the spiritual life that will give one great freedom. Those components are discipline, action, suffering and death speak indicative of the Holiness Tradition. The Holiness Tradition is about a life that functions as it should. The major strength of this tradition is its emphases: personal transformation, purity of heart, character formation, and growth in grace. These emphases assist in the process of establishing holy habits. The Charismatic Tradition The Holiness Tradition and its holy habits helps the Charismatic Tradition to operate at its best when the two are in tandem. The charismatic tradition promotes the Spirit-empowered life, it focuses upon the empowering charisms or gifts of the Spirit and the nurturing fruit of the Spirit(99). The crux of the charismatic tradition is the fact that, a believer life is not lived under their own strength, but are empowered by the Holy Spirit. Its key representatives are Francis of Assisi, the apostle Paul, and William Seymour. Seymour as a contemporary representative is an insignia of this Tradition. Seymour embodied living his life under the empowerment of the Holy Spirit. Seymour. . . .harnessed the power released in glossolalic worship to break racial, gender, and nationalistic barriers and offer the world a historic opportunity for genuine healing and reconciliation (113). According to Richard Foster, there are no noncharismatic Christian (125). There are four major strengths of the tradition. The first deals with and corrects the believers propensity to domesticate God (129). Secondly, it cuts to the chase weak, ineffective, powerless practices. Third it challenges the body to grow spiritually. Finally, it gives one a gifted, empowered life to witness for the Lord. The charismatic tradition is about a life immersed in, empowered by, and under the direction of the Spirit of God. Its important because through it we are empowered by God to do his work and to evidence his life upon this earth. The Social Justice Tradition As The Charismatic Traditions empowers the believer to do Gods work, The social Justice Tradition stresses the compassionate life that focuses upon justice and shalom in all human relationship and social structures and addresses the gospel imperative for equality and magnanimity among all peoples (137). The Social Justice Traditions embodies Matthew 22:37-40, the love of God and neighbor. This tradition removes barriers, of ethnicity, culture, and class. The Social Justice Tradition is where The Holiness Tradition is brought to bear. Foster chooses John Woolman, the prophet Amos, and Dorothy Day as examples of the Social Justice Movement. John Woolman, a Quaker, was instrumental in the abolition of slavery. Woolmans quest for social justice began early risking, personal wealth, comfort, and friendship. The effect of his message was lived out in his life and mirrored by his denomination. One of the most notable acts of social justice is personified by the North Carolina Friends Yearly Meeting became slave holders so that their members could disentangle themselves from the practice by donating the slaves to the Yearly Meeting. They used a loophole in the law of North Carolina to virtually free slaves who could not actually be free because of the numerous laws to protect the institution of slavery in the state. As an institution the Quakers freed itself from the horrors of slavery and supersede others by instituting reparation to its former slaves. As seen in the life of Woolman the struggle for social justice encroaches upon three areas; personal, social and institutional. The essence of this tradition is embodied in mishpat, hesed, and shalom (167). Justice, compassion, and peace, embody a sense of totality of the human existence. Justice, compassion, and peace are the framework that provides six strengths of the Social Justice traditions. Those strengths are right ordering of society, enhances ecclesiology, bridges personal and social ethics, makes Christian love relevant, provides a basis for ecological concerns, and holds before us the relevance of the impossible ideal (178) The Evangelical Tradition The Social Justice Tradition that allows one to manifest the love of God to hurting humanity presents that one with a unique opportunity to proclaim the word of God. Which segues into the Evangelical Tradition, which focuses on the word-centered life the proclamation of the evangel, the good news of the gospel and addressing the crying need for people to see the good news lived and hear the good news proclaimed (188). The primary thrusts of this tradition are: faithful proclamation of the Gospel, centrality of scripture, and confessional witness (219). The four major strengths of this movement is the call to conversion, discipleship of nations, commitment to biblical authority, and sound doctrine. Foster illustrators are Augustine of Hippo, the apostle Peter, and Billy Graham. Billy Graham is the consummate icon of the Evangelical tradition. Graham was the international organizer of Youth for Christ before emerging as a world evangelist. He preached over three hundred crusades. Graham brought integrity to the ministry of the itinerant evangelist via The Modesto Manifesto (212). Graham advocated cooperating ecumenically which is termed cooperative evangelism (213). Notably, Graham labored for the reconciliation of the races. Equally notable was his use of every form of media for the proclamation of the Gospel. According to Foster, Grahams greatest contribution to The Evangelical Tradition was the training of itinerant evangelist. The Incarnational Tradition The last tradition, the incarnational, stresses the sacramental life and focuses on making present and visible the realm of the invisible spirit, addressing the crying need to experience God as truly manifest and notoriously active in daily life (238) The Incarnational Tradition is practiced by invoking the manifest presence of God into the circumstances, establishing a sacredness of work, and a focus on family life. Its examples are Susanna Wesley, Jesus, Bezalel, and Dag Hammarskjold. Foster selected Susanna Wesley as the historical example because of her immersion in the details of daily life: finding God in the details and serving God through these same details (237). Susanna Wesley exemplified the Incarnational Tradition as mother and educator to nineteen children, most notably John and Charles Wesley. She demonstrated the tradition in the midst of the calamities of life in relationship to her husband, embarrassment of her daughter pregnancy, lost of home via fire, and lack because of her husbands lack financial management. Susanna Wesley in every way exemplifies the Incarnational Tradition. The Incarnational Tradition wrestles with the tension between spiritual and material. The tradition shows the complementary position of the spiritual to the material. There are seven strengths of this tradition. The first, the tradition shows that God is concerned and with the believer in the mundane of earthly living. Secondly, the incarnational tradition delivers the reader from a spirituality that would allow or cause one to divorce from the conundrum of daily living. Third, being incarnational makes daily work meaningful. Fourth, the tradition corrects the Gnostic belief that spiritual thing are wholly good and material things are wholly bad (266). Fifth, the sacramental life draws us God ward. Sixth, the believers becomes a portable sanctuary (267). Finally, the practice of the tradition deepens our stewardship of the earth. THE CONCLUSION The body of Christ is and should be the antithesis of the world. The world is splintered, separated, and divisive. However the body of Christ is called to unity, wholeness. Presently each of the great traditions operates independently, separately, and individually, as though their traditions operate in the totality of Christ. Foster introduces Streams of Living Water by saying the mighty flow of the Spirit is how sovereignly God is bringing together streams of life that have been isolated from one another for a very long time(xv). Foster suggests that each of the streams is the response to or a correction of a teaching or experience that has been neglected. Thus we have the various streams. Paul tells the Church at Ephesus that each individual is not an island unto himself, but that in community they would grow to maturity. Ephesians 4: 26 expresses this concept superbly: For because of Him the whole body (the church, in all its various parts), closely joined and firmly knit together by the joints and ligaments with which it is supplied, when each part [with power adapted to its need] is working properly [in all its functions], grows to full maturity, building itself up in love.(Amp) Just as Paul told the Church at Ephesus they were not islands unto themselves. Foster tells the body of Christ that the Traditions are not islands unto themselves. Foster introduces Streams of Living Water by saying the mighty flow of the Spirit is how sovereignly God is bringing together streams of life that have been isolated from one another for a very long time(xv). Foster suggests that each of the streams is the response to or a correction of a teaching or experience that has been neglected. Thus we have the various streams. However, just as the lakes turn in to tributaries, that run into rivers, that eventually run into the sea. So does the Tradition trace it way back to the three major branches of Christianity; Protestantism, Roman Catholicism, and Eastern Orthodoxy. The three major branches of Christianity finds its way back through Papal Ascendency, Ecumenical Councils, and the Birth of the Church to its fountain head, Jesus Christ. Each of the traditions is a stream that finds its life and meaning in Jesus Christ. However like the villagers in the childrens story Stone Soup each traditions live isolated, insolated, and anemic lives, because it refuses to flow in the fellowship of the spirit and allow each joint to supply. Each stream represents an aspect of the nature of Christ and the call of his body to be in the world while not of it. Every stream is traceable to its source, Jesus Christ the Righteous. Each stream has a contribution that is needed to make the satisfying, edifying Stone Soup of the Body Christ.

Formation Processes of Silicon Carbide

Formation Processes of Silicon Carbide Effect of silicon carbide dispersion on the microwave absorbing properties of silicon carbide-epoxy composites in 2–40 GHz Yaw-Shun Hong, Tzu-Hao Ting, Chih-Chia Chiang, Ken-Fa Cheng Abstract Wide-band, strong absorption with low density and thin matching thickness are essential for electromagnetic wave absorbers. In this study, silicon carbide powders were successfully synthesized by the method of preheating combustion synthesis in nitrogen atmosphere and introduced into epoxy resin to be microwave absorber. The spectroscopic characterization of the formation processes of silicon carbide was studied by using X-ray diffraction (XRD) and scanning electron microscopy (SEM). Microwave absorbing properties of the silicon carbide and thermal plastic resin were investigated by measuring reflection loss in the 2-18 and 18-40 GHz microwave frequency range using the free space method. It was found that the composite specimens of the silicon carbide and thermal plastic resin had the best microwave absorption due to the reflection losses between from -10 to -19.5 dB and from -3 to -9.1 dB at frequencies between 2-18 and 18-40 GHz. Keywords: Microwave absorption; Silicon carbide; X-ray diffraction; Scanning electron microscopy 1. Introduction During the past a few decades, the development of new microwave absorbing composites is being encouraged because these materials achieve better efficient ways for reducing the level of electromagnetic wave pollution generated by electronic and telecommunication systems. Recently many applications have been carried out on the microwave technology in the frequency range of 2–40 GHz [1-3]. To reduce the radar signature, many types of electromagnetic (EM) wave-absorbing materials have been designed to meet the requirements of both commercial and military affairs. The materials used as electromagnetic wave-absorbing materials can be classified as magnetic, dielectric or a hybrid, respectively. Actually, these classifications are based on the mechanism of the wave-material interaction, which varies based on the types of absorber centres used. Ideal microwave absorber should exhibit low-reflecting properties, strong reflection loss in broad bandwidth, low density and small thickness to facilitate their applications in many fields [4, 5]. As we know, the composite materials generally represent the natural interface between two worlds of chemistry each with very significant contributions to components interact at a molecular level. Dielectric polymer-matrix materials can include two different compounds with complementary properties in a single material and can be combine to reinforce or modify each other in specific applications. Extensive studies have been carried out to develop new and highly efficient absorbents, and various absorbers (such as conductive metal powder, ferrites, carbon products, chiral materials, synthetic organic fibres, etc.) have been isolated or synthesised [6-9]. However, in these materials, most absorbers like traditional ferrite powders and carbon series are unable to be employed at higher temperatures due to lower Curie temperatures and oxidation problem, respectively [10-14]. It is becoming very urgent to look for new microwave absorbers making electromagnetic wave disappearance by interfere nce, or satisfying the requirements of higher structural strength and temperature resistances in higher temperature environments. Due to their physical and electronic properties, Silicon carbide (SiC) is an important carbide, studied as a structural ceramic for a long time and has attractive properties, such as excellent strength and chemical resistance at high temperatures, semi-conductivity, high thermal stability and thermal conductivity, make it an attractive material in high-temperature structural, electric and functional applications [15-20]. On the other hand, Silicon carbide (SiC) is one of the preferred and best characterised filler materials and is used in combination with polymers in military or civilian products [20-23]. Meanwhile, to the best of our knowledge, there are very few reported experimental results on the electromagnetic wave adsorption of silicon carbide between 2–18 and 18–40 GHz. Here, we present the microwave absorbing properties of the silicon carbide reinforced epoxy resin composites tested at 2–18 and 18–40 GHz using arch method, which was chosen to validate the absorbing efficiency of microwave absorbing material [24, 25]. The NRL (Naval Research Laboratory) arch free-space measurement method is a well-established measurement system for validating the absorbing efficiency of flat materials over broad frequency ranges. The NRL arch was widely used initially by the U.S. Navy for research testing purposes, and is a microwave measurement system that can measure the free space radar reflection coefficient. The reflection loss diagram showed that the powder silicon carbide-epoxy resin with 30-50 by weight ratio of silicon carbide to polymer is a good candidate material for use as a broad frequency microwave absorber. The NRL Arch is the industry standard for measuring the free space radar reflection coefficient of flat radar absorbing materials (RAM). It was first developed by the U.S. Naval Research Lab, the NRL. The NRL Arch is a wellestablished, freeà ¢Ã¢â€š ¬Ã‚ space measurement system for testing the absorbing efficiency of flat materials over broad frequency ranges. It was originally designed at the United States Naval Research Laboratory (NRL) in 1945 for measuring angularà ¢Ã¢â€š ¬Ã‚ dependent performance of broadband Radar Absorbing Materials (RAM). 2. Experimental 2.1 Preparation of silicon carbide The silicon carbide powders were synthesized by the method of preheating combustion synthesis in nitrogen atmosphere, using silicon powder (à ¯Ã‚ ¼Ã…“45 ÃŽ ¼m, 99.9% purity, mass fraction) and carbon black (20-40 nm, 99.9% purity) as the raw materials. The molar ratio of silicon powder and carbon black was blended in a molar ratio of Si-50% C. The mixed powders were poured into a graphite crucible and initiated by pre-heating at 1350 à ¯Ã¢â‚¬Å¡Ã‚ °C with the heating rate of 40 à ¯Ã¢â‚¬Å¡Ã‚ °C / min in a 0.1 MPa nitrogen atmosphere inside a resistance. After the synthesis process, the product was heated at temperature 850 à ¯Ã¢â‚¬Å¡Ã‚ °C for 4 h in atmosphere condition to burn the excess carbon. The final cleanup to remove Si was carried out by leaching in HF, rinsing in distilled water and drying. 2.2 Preparation of silicon carbide-epoxy composites The composite specimens were prepared by molding and curing the mixture of silicon carbide and a thermal-plastic epoxy resin to be silicon carbide-epoxy composites. The mixing ratio of specimen powders to epoxy resin was 30 %, 35 %, 40 %, 45 % and 50 % by weight and the corresponding samples are marked with S-1, S-2, S-3, S-4 and S-5, respectively. Molding was carried out in a hydraulic press at 5 Mpa pressure and 80 à ¯Ã¢â‚¬Å¡Ã‚ °C for 1.5 h, obtaining specimens of 180 mm Ãâ€" 180 mm with thickness of 2 mm for reflectivity measurements [26]. 2.3 Experimental techniques The characteristics of silicon carbide such as diameter and morphology were observed by scanning electron microscopy with EDX (SEM, HITACHI S-4800). The crystalline phases of the silicon carbide were analyzed by X-ray diffraction with Cu KÃŽ ± radiation. The performance test of radar absorbing was evaluated by reflectivity using Arch method. Reflectivity R is ratio of radar-absorbing material (RAM) reflective power to metallic plate reflective power, which can be expressed as: (1) Where Pa is the reflective power of the sample and Pm is the reflective power of metallic plate. In practice, we surveyed the ratio of the reflective power of the sample and the reflective power of metallic plate to the same reference signal that was in direct proportion to transmit, respectively. , (2) Where Pi is the reference signal. So (3) The Reflectivity was finally expressed with db as: (4) The schematic diagram of the experimental setup was shown in Fig. 1. The reflectivity of the samples were measured and compared with that from a plane metallic plate. Measurement was carried out using an HP8722ES network analyzer in the swept frequency range of 2–18 and 18–40 GHz. All samples were made 180 Ãâ€" 180 mm with thickness of 2 mm in order to cover the metallic plate for reflectivity measurements. 3. Results and discussion 3.1 Structure characterization Figure 2 shows the scanning electron micrograph of the fresh silicon carbide. From this figure it is evident that majority of the silicon carbide particles are angular in nature. The surface composition of silicon carbide particles was distinctly determined with SEM-EDX spectrum (Fig. 2c). EDX analysis reveals that the SiC composed of the Si and C elements. The XRD pattern for the silicon carbide samples is presented in Fig. 3. From the XRD patterns, it can be easily observed that ÃŽ ²-SiC was formed by present major peaks located at 35.6 (111), 41.2 (200), 60.1 (220), 71.8 (311) and 75.1 (222), all of which are attributed to ÃŽ ²-SiC (JCPDS no. 29-1129). So the prepared product is pure ÃŽ ²-SiC powder. This result agrees well with the results obtained for ÃŽ ²-SiC prepared by the literature methods [27-30]. 3.2 Microwave absorbing properties in 2–18 GHz The different content of produced silicon carbide powders may change the impedance matching condition of microwave-absorption. Thus, as shown in Fig. 4, the reflection loss (RL) varies with filler content of the silicon carbide-epoxy composite in the frequency range of 2–18 GHz. It can be seen that with increasing the addition of silicon carbide and a maximum reflection loss of -19.5 dB was obtained at 7 GHz with the thickness 2.0 mm. Meanwhile, the centers of the reflection loss peaks for silicon carbide-epoxy composites move gradually to the lower frequencies (from 7 GHz to 4 GHz for S-1, -2, -3, -4 and -5 composites, respectively), which may also be attributed to the enhanced silicon carbide content. These results are consistent considering that the mechanism of wave absorption is mainly due to heat dissipation effects (on the condition of same thickness) of silicon carbide satisfying the perfect absorption condition and, therefore, are strongly linked to the conductivity o f medium. Fig. 5(a) shows the three-dimensional of RL values for silicon carbide-epoxy composites in terms of volume fraction at frequencies between 2 GHz and 18 GHz. Silicon carbide-epoxy composites absorbers present the effective absorption (RL 3.3 Microwave absorbing properties in 18–40 GHz Fig. 6 shows the experimental absorption characteristics of silicon carbide-epoxy composites in terms of volume fraction at frequencies between 18.0 GHz and 40.0 GHz. The variation of matching frequency with silicon carbide volume fraction is shown in Fig. 6. As we can see, the silicon carbide-epoxy composites displayed poor microwave absorption performance. Among the silicon carbide-epoxy composites, the powder prepared using an silicon carbide content of 45 wt% (S-4) had a pronounced absorption band at 25.2 GHz with a reflection loss of -9.1 dB. The significant improvement was considered to be resulted from a better impedance matching due to the certain ratio of silicon carbide, which might be ascribed to the special structures in the silicon carbide-epoxy composites. Fig. 7 (a, b) displayed the visual three dimensional and color-filling patterns of microwave absorption values of the silicon carbide-epoxy composites with different weight ratio of the silicon carbide. Obviously, S-1, S-2, S-3 and S-5 silicon carbide-epoxy composites absorbers present weak absorption (RL 4. Conclusion In summary, we have successfully prepared the silicon carbide via combustion method in nitrogen atmosphere. XRD and SEM studies have established formation of the silicon carbide material. Experimental results indicate that the silicon carbide-epoxy composites in 2–18 GHz exhibit better absorption performances than in 18–40 GHz. The shifts of the attenuation peak in microwave absorbing properties of composites are due to increasing the content of silicon carbide in all frequency range of 2–40 GHz. It was found that the optimum reflection loss could be obtained over a broad frequency region on the silicon carbide-epoxy composites. 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Essays --

Paul Rà ©e, an English psychologist, wrote The Origin of the Moral Sensations in 1877. Through this text, he separated morality from God, in order to find a naturalistic source for things like altruism. He discusses an idea of altruistic emotional motivation, such as pleasure, usefulness (benefits), and the avoidance of pain. Nietzsche argues against Rà ©e’s notions, saying that morals do not come from usefulness, pleasure or the avoidance of pain, but through will to power. His notion of will to power is an instinct for independent freedom. This notion is manifested differently in different people, depending on individual traits and circumstances. In his first essay, Good and Evil, Good and Bad, he explains the manifestations of power and how they are viewed. He differentiates the manifestations of the will to power in two categories: Master Morality and Slave Morality. The master morality is the notion that, â€Å"†¦the noble, powerful, high-stationed and high-minded, who felt and established themselves and their actions as good†. The word â€Å"good† in this sense is not a good represe...

Humour in The Tempest :: essays research papers

Act II Scene I has been written as a humorous scene. It is meant to be funny and light-hearted. Although a modern day audience may not laugh out loud, the humour, itself, is very obvious. Alonzo thinks that his son, Ferdinand, is dead and one of his servants/Lords, Gonzalo, is trying to comfort him, but not succeeding. Sebastian and Antonio, basically mock Gonzalo and everything he says. Gon: When every grief is entertain’d that’s offer’d Comes to the entertainer – Seb: A dollar Gon: Dolour comes to him indeed†¦ Gonzalo is trying to tell the king not to grieve too much or something will come to the entertainer of grief, but before he can say what, Sebastian interrupts with â€Å"A dollar†. This is relevant because Sebastian pretended to take the term ‘entertainer’ literally. However, Gonzalo interprets what Sebastian said as dolour, which means sorrow. To make this even more humorous, Shakespeare has made Sebastian tell Gonzalo, outright, that he has taken what he said in the wrong way. The second attempt at humour in this scene is Antonio and Sebastian talking to each other about Gonzalo not shutting up. After a short silence, they bet on who will be the next person to speak. Ant: Which, of he or Adrian, for a good wager, first Begins to crow? Seb: The old cock Ant: The cockerel * * * * (Seb & Ant settle on the bet) Adr: Though this island seem to be desert, - Ant: Ha, ha, ha! Seb: So: you’re paid. I personally found this humorous because there is no ASIDE used, which means they are not even trying to be discreet about their mockery. The third attempt at humour is when Gonzalo is trying to be optimistic by talking about how fresh his clothes are. Of course, Sebastian and Antonio see this as another opportunity to mock Gonzalo. We, as the audience, know that Ariel made all of their clothes fresh after the ship was caught in the tempest. We therefore know that Gonzalo is actually telling the truth. Gon: That our garments being, as they were, drenched In the sea, hold, notwithstanding their freshness And glosses being rather new-dyed than stained

The Character of Pearl in Hawthornes The Scarlet Letter Essay

The Scarlet Letter:   Pearl  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚      Children are incredibly sensitive and can sense almost any emotion of an adult by observing body language and facial expressions. Such is the case with the youthful Pearl from the novel The Scarlet Letter, by Nathaniel Hawthorne. As the daughter of the adulteress Hester Prynne, the townspeople view Pearl as a demon in an angel’s clothing; who not only knows exactly what the letter "A" signifies on the bosom of her mother, but as the demon who placed it there, as well. The townspeople believe that Pearl uses this information against Hester by constantly mentioning the letter in order to make Hester extremely uncomfortable. This belief of the townspeople is certainly not supported by the following dialogue. " ‘Nay, mother, I have told all I know,’ said Pearl more seriously than she was wont to speak†¦Ã¢â‚¬â„¢But is good earnest now, mother dear, what does this scarlet letter mean?- and why dost thou wear it in thy bosom?- and why does the minister keep his hand over his heart?’ She took her mother’s hand in both her own, and gazed into her eyes with an earnestness that was seldom seen in her wild and capricious character." (Hawthorne 164)    This dialogue does not seem to be the words of a demon, but of a child who is utterly curious about what the letter "A" on her mother’s bosom means. One should not underestimate Pearl’s intelligence. Pearl is not the demon many townspeople consider her to be; instead she is intelligent and sensitive towards her surroundings and can understand much about the scarlet letter Hester wears. "The neighboring townspeople†¦ had given out that poor little Pearl was a demon offspring; such as ever since old Catholic times had occasionally bee... ...tions lead a reader to realize that she does see a link between Hester’s letter and Dimmesdale’s habit of covering his heart with his hand, although she does not know what this connection is. Pearl is an amazing child and perhaps one of the few many-sided characters in the novel. Although some readers of this novel may not care to read between the lines and see beyond the labeling of demon, the true Pearl is completely different from this stereotype. The real Pearl, the inquisitive, intelligent, and beautiful creature that she is, becomes the symbol for salvation in this novel. Pearl may be the product of sin and "filthiness", yet she possesses traits that make her an amazing child. Indeed, Pearl is the rosebush which grows near the prison door: she is the one bright spot the prisoners of this novel see as they peer through the small windows of their confinement.

Love and Morning: From the Perspective of John Donne and Sylvia Plath Essay

John Donne’s The Good-Morrow and Sylvia Plath’s Morning Song at first glance, seem to talk about two different things. However, if one were to analyze the depth of these two poems, it will eventually reveal its shared views about love and its distinct relation to morning. Both poems reveal an overwhelming feeling of love that is influenced by another individual. For Donne, it was his love interest while for Plath, it was one of her children. The two poems equally used colorful imagery of love in its early stages, although taken into different contexts. Donne’s first few lines in The Good-Morrow had described his romantic feelings toward his lover by throwing questions of his worthiness in love. In lines 2 to 4, he compares his past life to that of an infant being weaned from the bottle or breast, in order to satisfy his childish whims. This could also denote a lustful past in which he had looked for instant gratification as that of a child, only to find that the right love could only be understood with a mature outlook in life (3). With regard to Plath’s Morning Song, lines 13 to 15 paint a different picture of a child in the context of love as she sees the act of breastfeeding as a sign of her contentment in being a mother. Lines 1 t o3 expresses her joy in the birth of her child as she simply describes the invincible link of a mother to her child. In particular, line 3 indicates the wonderment of life through love when Plath states â€Å"Took its place among the elements† (48) when she describes the birth of her child. Line 4 conveys her happiness at the arrival of her child, associating the infant to a statue in a museum, and she, a mere astonished observer. This is in contrast with Donne’s view in his poem when he wrote in line 19 â€Å"Whatever dies was not mixed equally† (3). What Donne referred to in this line is an old belief that described the cause of death as an imbalance in the body. This line signifies Donne’s hope that the love that he and his lover shared would make them equally whole. Both lines described the powerful connection that they have with their loved ones, yet it was illustrated in opposing contexts as life and death. Another noteworthy similarity of the two poems lies in their views of being united with their loved one. Lines 7 to 9 of Plath’s poem basically illustrate the oneness that she feels toward her baby when she speaks of not seeing her own reflection in the presence of her child. In Donne’s poem, line 15 corresponds to a combined notion of oneself with his loved one, as he states â€Å"My face in thine eye, thine in mine appears† (3). In the context of morning, both poems take on a seemingly parallel course to describe the joy one feels in expressing love. Lines 8 to 14 of Donne’s poem vibrantly illustrates the connection he feels toward his loved one when he likens the meeting to a greeting of souls as they both start afresh, just as the dawn of a new day signals another day to live. Donne also describes this fortunate meeting as an acknowledgment of his loved one’s significance in his world as he points out that his existence merely coincides with the presence of his lover (3). As for Plath, the perspective of morning is wholly dedicated to her joy in being a mother as she creatively narrates her experiences in nursing her child. Lines 10 to 15 principally describe how she looks forward to waking up every morning as she awakens to the sound of her child’s cry due to hunger (48). Line 18 of Plath’s poem fully conceives the notion as to why she looks forward to anew day. Her morning song is the cry of her baby in the morning, describing it as â€Å"The clear vowels rise like balloons† (48). Based on the analysis of Donne’s poem, one could deduce that the references made to a child in describing infantile love is seen as a transitory phase from an unconstructive feeling to pure admiration and content. Donne shows the maturation of love as though it was a living and breathing creature. In Plath’s vision, love was embodied concretely in the bond between parent and child, specifically between a mother and her child. Plath depicts a sort of love that is basic and nurturing; one that does not expect reciprocity or uncertainty, but a depth of feeling that could only be felt through the birth of life. Both of these poems have described two types of love that we may experience in our lifetime and their poetic revelations indicate that life is riddled with moments that are full of love. Works Cited: Donne, John. â€Å"The Good-Morrow. † Poems of John Donne. Ed. E. K. Chambers. London: Lawrence & Bullen, 1896. 3. Plath, Sylvia. â€Å"Morning Song. † The Norton Introduction to Literature. Ed. Booth, Alison, J. Paul Hunter, and Kelly J. Mays. 9th ed. New York: W. W. Norton, 1961. 48.

Bilingualism in Children

Bilingualism stand be viewed in both antithetical ways. One way of reckon bilingualism is that it is a commendable trait for a somebody to strike, that is alongside the thinking that it is a shop of high intellect. Anformer(a) way of viewing bilingualism is that it is a negative upshot of Globalism, that it is a degradation of culture. It is undeniable that bilingualism is a popular topic in todays society. Some even consider it as an essential trait for survival in the context of the modern world.This notion of bilingualism is peculiarly prevalent in the US, where immigrants should adopt a gage wrangle to be war-ridden in terms of employment. That is why churlren from immigrant families be advised by their p atomic number 18nts to learn a second dustup early as early as possible. The problem bilingualism arises when p arents bump to consider that tykeren are still in the stage of mastering their first lecture. getting 2 quarrel simultaneously is would be difficul t for anyone regardless of age. It is a car park notion that the children would eventu totallyy learn the second lyric.That is alongside the thinking that, as the children are exposed more(prenominal) to the society utterance the second diction, the children would naturally the language. Although, it is observable that children from immigrant families little by little become more and more leisurely with second language finished time. that it is also observable that the process that the children fork over to go through is not an weak one. The difficulty of childrens learnedness of a second language is expressed by Eva Hoffman in her concord Lost in Translation. She had thrown in a truly(prenominal) helpful query for this discussion how does an somebody bend toward another culture with break stumbling oer? (Hoffman 209) Hoffmans semi-autobiographical book is rough her battle to baffle a second language when family had migrated from Poland to Vancouver. The bulk of the book is about her preoccupied of her sense of place and belonging in her new society. But the fact that the acquisition of the second language would come as natural would not necessarily call up that the children would not be subjected to the consequences of world bilingual.Another book that would be helpful to the discussion at hand is Natasha Lvovichs The Multilingual egotism An inquiry to language learning. In course to Hoffmans attain, Lvovichs book had taken a more attention-grabbing approach. Lvovichs work is about the struggles that her girl had to face when they had locomote to America. Although there are some boor differences between the two books, they are both(prenominal) talking the comparable topic of language acquisition. Both of the books had depicted how a child is subjected to consequences of beingness bilingual.A commonalty consequence of bilingualism as Lvovich had depicted through the story of her miss she is going through a very difficult per iod of adjustment as a teenager growing into maturity date (Lvovich 101) There was even a intend in the book that Lvovichs daughter became reluctant to speak their first language. Hoffman argued that a reluctance to speak the first language would result to the atrophy of the mother language of the child (Hoffman 98) ConclusionFor children of immigrant families to succeed in being multilingual, their parents should first do careful formulation and learning about the nature of language acquisition. The parents should always keep in brainiac that childhood is already full of challenges as is. They should be aware of the consequence of being bilingual and they should also have at least an idea of how to counter them. whole works Cited Hoffman, Eva. (1990). Lost in Translation A Life in a parvenu Language. NY Penguin Lvovich, N. (1997). The Multilingual Self An inquiry into language learning. Mahwah, NJ Lawrence Erlbaum AssociatesBilingualism in ChildrenBilingualism is the producti on and/or cellular inclusion of two languages by the same individual (Cummins, 1981). Many children of varying nationality, acquire this ability of learning two languages through cultural maintenance and educational enrichment. Furthermore, the media constantly bombards children of stimulation of the other language (Cummins, 1981). Cummins (1981) declared that there is a strong trend among children of replacing the first language with the other. A series of tests were made by Feldman and Shen (1969) about some language-related cognitive advantages of bilingual fiver year olds.Three tasks for children were made accordingly to roll up information. These tasks of increasing difficulty were (1) end constancy, (2) identification and (3) victimisation labels in sentences, respectively . In object constancy, children were primarily shown with objects such as cups, plates, sponge, rival and suction cup lather holder. These objects were later physically transformed in front of them . Crushing the cups, burning the match and painting the plates were some examples of transformation. Transformed objects are placed beside an identical pre-transformed objects.Afterwards, the children were asked to identify which among the two was primarily shown. Naming, on the other hand, advisedly tests the childs ability to use verbal labels to urinate familiar objects. The experimenter tried to confuse the children by switching the names of the familiar object and designating nonsensical names to objects. For example, calling an aeroplane as car and relabeling the cup as wug. The children were asked which among the objects was really an airplane. They were also asked which one was called a wug and then they were asked what it really was.In the third experiment, the child was requested to show his ability of exploitation three sorts of labels in simple comparative sentences such as The cup is on the plate. These labels, as discussed in naming, were common names, switched common names and nonsense names. The principle for using simple relational sentences was that referential expression meaning is the simplest sort of meaning. Words corresponding cup, plate and even the region of the predicate on can all be thought of as referring to things. Results showed that bilinguals effect significantly break-dance in the say three tasks than monolinguals do (Feldman & Shen, 1969).More everywhere, bilinguals advantage over monolinguals was more apparent in comprehension than production measures. These means they execute better where nonverbal pointing responses were required. In addition, functions related to labeling would be more advanced by having two languages. Research by Bialystok (2004), on the other hand, has shown that bilingual children develop control processes more readily than monolinguals do. They respond more promptly to conditions that placed greater demands on running(a) memory and carry out controlled processes more effectively (Bialys tok, 2004).On the other hand, Macnamara (1966) argued some studies have reported negative effects of bilingualism (as cited in Bialystok, 2004). In Feldman & Shens (1969) experiment, it was found out that monolinguals do better in the use of each common names alone or nonsense names alone. Furthermore, Fishman (1967) added that disadvantages commonly associated with bilingualism would not appear in bilinguals whose languages were situation particularised (as cited in Feldman & Shen, 1969). It was an accepted notion that bilinguals had deficits compared with monolingual peers.Nonetheless, studies show significant cognitive advantages of children with bilingual capacities. These advantages were dominant in comprehending rather than playing verbal actions. Other research pointed out bilingual advantages in the areas of creativity, problem firmness of purpose and perceptual disembedding (Bialystok, 2004). These advantages of bilinguals can be unambiguously attributed to an early de velopment in association and labeling skills (Feldman & Shen, 1969). Bibliography Bialystok, E. , Craik, F. I. M. , Klein, R. & Viswanathan, M. (2004) Bilingualism, Aging, and Cognitive Control Evidence From the Simon Task.Psychology and Aging, 19 (2), 290-303. Feldman, C. & Shen, M. Some Language-Related Cognitive Advantages of Bilingual 5 Year Olds. Retrieved from http//eric. ed. gov/ERICWebPortal/custom /portlets/recordDetails/detailmini. jsp_nfpb=true&_&ERICExt Search_SearchValue_0=ED031307&ERICExtSearch _SearchType_0=no&accno=ED031307 Cummins, J. Bilingualism and Minority-Language Children. Retrieved from http//eric. ed. gov/ERICWebPortal/custom/portlets/recordDetails/detailmini. jsp_ nfpb=true&_&ERICExtSearch_SearchValue_0=ED215 557&ERICExtSearch_SearchType_0=no&accno=ED215557