Education & Public Morality In Australia :: essays research papers

The Influence of Education & Public Morality in Australia during 1788-1900 While Christianity played a crucial part in all aspects of Australian society throughout the pre-federation years 1788 to 1900, it had a significant impact on education and public morality. Th influence of Christianity in education was evident through the establishment of a separate education system and, in public morality the formation of the temperance movement as well as other actions. Education was greatly influenced by Christianity during 1788 through to 1900. Settlers concerned to leave religious divisions in Britain believed that ties between church and state should be eradicated and that churches be supported by their own followers. Subsequently, with numerous denominations supporting this idea, concerns were partly met by the granting of financial aid to the major religious groups, including the Church of England. Individuals churches used this aid to maximise its religious and educational influence. Governor Bourke later extended the state financial aid and attempted to introduce government schools based on the national system in his native Ireland. However, non-Anglican Protestants, who had formed in 1835 a society for promoting schools where the Bible would be a basis for general education, insisted on its wider use in the proposed national schools than was permitted in the Irish system. Catholics supported the Governor's proposal which further angered the Protestants. The successive alliance between the Anglicans and the Protestant denominations favourably brought about an anti-Catholic move to condemn concessions to a religious minority at the expense of national school systems based on the religious teachings of the Bible. In 1839, when Bishop Broughton's agenda was completely revealed, it was brought public that he intended to include the teachings of Anglican evangelists. This was revealed when Governor Gipps attempted to enforce a Bible-based national system and separate Catholic schools. Broughton successfully organised a commotion against this plan in favour of the continuation of state support for Anglican schools. Using this success, Protestants called for government aid for their own educational programs. When an elite committee of the New south Wales Legislative Council proposed the Irish system in1846, Catholics, concerned that the schools could become completely empowered by Protestants, joined Anglicans and other denominations, especially Wesleys, in opposing it. A compromise in 1848 agreed to separate denominational and Irish-type national schools. Although this view was strongly supported, some influential colonists wanted the financial aid to end in order to eliminate duplication and ensure that public instruction was controlled and financed by each colonial government.

Technology and Climate in Iraq Essay -- Iraq Environment Technological

Technology and Climate in Iraq Since civilization was born in ancient Mesopotamia thousands of years ago, technology has been a driving factor in the growth and progress of the peoples of this region. Many of the new and changing technologies have been closely connected to the weather and climate of this unique part of the world. In my opinion, the three most important technological developments for Mesopotamia and Iraq over time have been irrigation, shelter and architecture, and the use of oil. Before we can make these connections between technology and the climate of Iraq, we must look at what makes this climate unique from others around the world. Iraq’s climate is classified as sub-desert and this gives the region two distinct seasons. First, the summers (May-October) in Iraq are hot, with temperatures often exceeding 120 ° F.1 Another important characteristic of the sub-desert summers is the lack of rainfall, since summer precipitation rarely climbs above one inch. On the contrary, the winter season normally has up to 10 inches of rainfall and milder, often cold temperatures. Those 10 inches of rain come in strong storms that can often lead to floods since the land is not prepared for large amounts of precipitation.2 Winter temperatures sometimes even drop to around freezing and frosts are not uncommon. Both of these distinct seasons have caused technological developments over the past 7000 years. As I wrote in my think piece, Mesopotamia is considered to be the birthplace of civilization and this development was fueled by technology. The invention of irrigation techniques around 5000 BC in the region between the Euphrates and Tigris rivers was the foundation for the development of the first towns and cities. Irrig... ...s: Monroe, ME. â€Å"Fossils into Fuel† http://www.schoolscience.co.uk/content/4/chemistry/fossils/p3.html Lamb, H.H. (1995) Climate, History, and the Modern World. Routledge Press: New York, NY Pollock, Susan. (1999) Ancient Mesopotamia. Cambridge University Press: New York, NY Roux, Georges. (1985). Ancient Iraq. Penguin Books: New York, NY â€Å"The Architecture of Irak: The Lost Art of Clay Construction† http://www.brainworker.ch/Irak/architecture.htm â€Å"The Iraqi Republic† http://i-cias.com/e.o/iraq.htm â€Å"Transportation in Iraq† http://united-states.asinah.net/american-encyclopedia/wikipedia/t/tr/transportation_in_iraq.html 1 Pollock, Susan Ancient Mesopotamia 2 Roux, Georges Ancient Iraq 3 Pollock 4 Lamb, H.H. Climate, History, and the Modern World 5 â€Å"The Architecture of Irak† 6 Everest, Larry Oil, Power, and Empire 7 â€Å"Fossils into Fuel†

The Utopia of Orwell and Foucault Essay -- Panopticism 1984

The Utopia of Orwell and Foucault â€Å"Two ways of exercising power over men, of controlling their relations, of separating out their dangerous mixtures. The plague stricken town, transversed throughout with hierarchy, surveillance, observation, writing; the town immobilized by the functioning of an extensive power that bears in a distinct way over all individual bodies-this is the utopia of the perfectly governed city† (Foucault, 6) This quote extracted from the Essay Panopticism written by Michel Foucault perfectly describes in detail the controls put on the citizens of Big Brother’s Oceania in George Orwell’s 1984. Through control of relation, surveillance, and separating out their dangerous mixtures Big Brother obtains a government system, which is described by Foucault as a â€Å"Utopia.† The Utopia relies upon more than one method of control as noted by Foucault, but the far most significant method is surveillance. â€Å"The telescreen received and transmittes simultaneously. Any sound that Winston made, about the level of a very low whisper, would be picked up by it; moreover, as long he remained within the field of vision which the metal plaque was commanded, he could be seen as well as heard† (Orwell, 6). In Orwell’s 1984 the surveillance is achieved by the distressing, constant presence of the telescreen. No individual was free of the thought that the vigilant telescreen would catch you in some undefiable act, which would lead to unquestionable vaporization. â€Å"This enclosed, segmented space, observed at every point, in which the individuals are inserted in a fixed place, in which the slightest movements are supervised, in which all events are recorded†¦Ã¢â‚¬  (Foucault, 5) The panopticon in Foucault essay is stressing exactly the sa... ...e knew he would be before his ideas were heard. Big Brothers cleverly organized, and cynical government silenced Winston’s ideas. He used the methods of control presented to you in Michel Foucault’s essay Panopticism, which are: surveillance, control of relations, and separating out their dangerous mixtures. The telescreen’s presence altered Winston’s way of life. Control of relations changed Winston’s outlook on the people in his life. Separating the dangerous mixtures is what killed him. He joined a mixture which was separated, separated by killing him. The ironic similarities within the two works are mind boggling and intriguing, but the truth in it all is what is truly remarkable. Works Cited Foucault, Michel. â€Å"Panopticism.† Discipline and Punish. New York: Vintage Books, 1979. Orwell, George. 1984. New York: The New American Library Inc., 1983.

Problems of Process Control

Chemical Engineering Department Subject: Process Control for undereducated students Instructor: Dr. Karima Marogi Typical Questions & Answers Process Control Problems Problem (1) Solution a) Energy balance for the thermocouple, where m is mass of thermocouple C is heat capacity of thermocouple h is heat transfer coefficient A is surface area of thermocouple t is time in sec Substituting numerical values in (1) and noting that Taking Laplace transform, Problem (2) A thermometer having a time constant of 0. min is placed in a temperature bath and after the thermometer comes to equilibrium with the bath, the temperature of the bath is increased linearly with time at the rate of I deg C / min what is the difference between the indicated temperature and bath temperature (a) 0. 1 min (b) 10. min after the change in temperature begins. (c) What is the maximum deviation between the indicated temperature and bath temperature and when does it occurs. (d) plot the forcing function and the respo nse on the same graph. After the long enough time buy how many minutes does the response lag the input?Solution Consider thermometer to be in equilibrium with temperature bath at temperature (a) the difference between the indicated temperature and bath temperature Problem (3) Determine the transfer function H(s)/Q(s) for the liquid level shown in figure below Resistance R1 and R2 are linear. The flow rate from tank 3 is maintained constant at b by means of a pump; the flow rate from tank 3 is independent of head h. The tanks are non-interacting. Solution and balance on tank 3 gives writing the steady state equation Subtracting and writing in terms of deviation Taking Laplace transformsWe have three equations and 4 unknowns (Q(s),H(s),H1(s) and H2(s). So we can express one in terms of other. From (1) Combining equation 4,5,6 Problem (4) Determine Y (4) for the system response expressed by Problem (5) Heat transfer equipment shown in fig. consists of tow tanks, one nested inside the o ther. Heat is transferred by convection through the wall of inner tank. 1. Hold up volume of each tank is 1 ft3 2. The cross sectional area for heat transfer is 1 ft2 3. The overall heat transfer coefficient for the flow of heat between the tanks is 10 Btu/(hr)(ft2)(oF) 4. Heat capacity of fluid in each tank is 2 Btu/(lb)(oF) 5.Density of each fluid is 50 lb/ft3 Initially the temp of feed stream to the outer tank and the contents of the outer tank are equal to 100 oF. Contents of inner tank are initially at 100 oF. the flow of heat to the inner tank (Q) changed according to a step change from 0 to 500 Btu/hr. (a) Obtain an expression for the laplace transform of the temperature of inner tank T(s). (b) Invert T(s) and obtain T for t= 0,5,10, U Solution (a)For outer tank Substituting numerical values Now Ti(s) = 0, since there is no change in temp of feed stream to outer tank. Which gives For inner tank Problem (6)The input (e) to a PI controller is shown in the fig. Plot the output o f the controller if KC = 2 and XI = 0. 5 min Solution Problem (7) The thermal system shown in fig P 13. 6 is controlled by PD controller. Data; w = 250 lb/min; ? = 62. 5 lb/ft3; V1 = 4 ft3, V2=5 ft3; V3=6ft3; C = 1 Btu/(lb)(Â °F) Change of 1 psi from the controller changes the flow rate of heat of by 500 Btu/min. the temperature of the inlet stream may vary. There is no lag in the measuring element. (a) Draw a block diagram of the control system with the appropriate transfer function in each block. Each transfer function should contain a numerical values of the parameters. b) From the block diagram, determine the overall transfer function relating the temperature in tank 3 to a change in set point. (c ) Find the offset for a unit steo change in inlet temperature if the controller gain KC is 3psi/Â °F of temperature error and the derivative time is 0. 5 min. Fig. (1) (b) Problem (8) for the control shown, the characteristics equation is s 4 +4 s3 +6 s 2 +4 s +(1 + k) =0 (a) Determi ne value of k above which the system is unstable. (b) Determine the value of k for which the two of the roots are on the imaginary axis. Solution s 4 +4 s3 +6 s 2 +4 s +(1 + k) =0 For the system to be unstable

Can One Be Moral and Not Believe In God Essay

Can One Be Moral and Not Believe In God? Is it possible for an individual to live morally without believing in God? For someone who believes in God this may be a difficult question to answer. Whereas, someone who does not believe in God might immediately say that having morals has nothing to do with religion. So, to answer this question, we will look at what it means to have morals, compare the views of an Atheist and a Catholic, and look how ethics plays a role in answering this question. In the end, we will see that it is not necessary to believe in a higher power to live morally. According to the Merriam-Webster Dictionary, a moral is defined as â€Å"concerning or relating to what is right and wrong in human behavior† (2013). For many years it has been debated on what it means to have morals. Some believe that a higher power such as God set forth rules or guidelines as to how to live morally. Others believe that people do not need a higher power to determine how one should behave in life. Ultimately, the answer lies in each individual and their understanding, and each answer may vary. However, there is a universal understanding of what is right and wrong. Everyone could agree that it is wrong to commit murder. We could all agree that we should treat others with the level of respect that we wish to receive. But where did the underlying rules of morals come from? Whether a person is religious or not, each person could agree on the concept of the Golden Rule. According to Mosser (2010), â€Å"†¦the best-known version comes from the Christian Bible: â€Å"Do unto others as you would have them do unto you† (Sec. 2.1, Para. 19). Simply put, do not do something to someone else that you would you not want them doing to you. If you do not want  someone to cheat off your test, do not cheat off someone else’s test. If you do not want your significant other to cheat on you, you should not cheat on them. No matter what background people may have, we can all come up with the same conclusion that there are good and bad actions. But how does each person’s background effect their understanding of what is moral? Someone with a religious background, such as a Catholic, will tell you that God laid out the rules of what it means to have morals. Cynthia Stewart (n.a.) states, â€Å"Catholics see the Ten Commandments found in the Hebrew scriptures as the basic groundwork for moral action, which together with the life of Jesus provide a deep and abiding understanding for how to act with love and justice in the world† (Para. 3). The Ten Commandments are typically thought of when determining what God considers to be sins. Catholics believe that how an individual behaves here on Earth will determine what they are to expect in the afterlife. If you live a life filled with love of God and his children, you will obtain eternal happiness in heaven. However, if you live a life of evil actions and choices you will be punished by going to hell. On the other hand there are the nonbelievers, such as Atheists, who do not believe in a God. According to Walters (2010), â€Å"†¦philosophical atheists put a high premium on reason, insisting that a rejection of God-belief must be based on the same judicious scrutiny of available evidence and arguments called for in examining any claim† (p. 12, Para. 3). Some people are just raised not to believe in this higher power, others may have had a bad religious experience which led them to this understanding. For these individuals they look at the situation at hand and determine through logical thinking and reason what they must do in life. They do not look to a higher power to decipher what they should do, but look within themselves and what is expected of them from their community. For example, if an Atheist sees someone steal something from an individual and run down the road, they may run after the culprit because they have a sense of duty to do what is right. Now that we have seen two different points of view, we must then consider how ethics can determine if someone can live a moral life with or without the belief in God. Ethics is the way an individual justifies their decision on what is means to have morals. Lawler (2013) states, â€Å"Contemporary ethics takes three normative approaches to determining the morality of an action: (1) the utilitarian approach, which gauges morality by utility; (2) the deontological approach, which emphasizes rules, obligations, and duties; and (3) the â€Å"new† virtue-ethical approach, which gives precedence not to the actions of the agents but to their personal characters formed in their respective moral communities and learned through the imitation of the respected role models in those communities† (p. 443, Para. 2). Which view each individual will agree with will drastically vary. Each approach has integrity and will serve the same purpose in determining what is right from wrong. The difference is in the approach, whether by utility, rules, or an individual’s actions. However, even though these views may come up with the same conclusion, which is the best ethical system? The ethical system that works best for me is the virtue-ethical approach of which focuses on the individual. Adults have an obligation to raise children to be responsible and respectable so that they can then teach the next generation and so on. However, as individuals we can only take responsibility for our own actions. According to McCloskey (2008) there are â€Å"seven virtues† of which can be rearranged and combined in order to determine if one is virtuous; courage, temperance, justice, prudence, faith, hope, and love (p.46, Para. 4). After reviewing multiple ways that one can merge these virtues together, I have determined that one does not necessarily need every single one of these to be considered virtuous. For someone who believes in God, they may very well combine faith with courage, and take the belief that their courage comes from God. Someone who is a non-believer may unite courage with prudence. Each person would still be considered virtuous. Because either person’s views can be used is the ethical system it shows that this system can be used universally between religious and non-religious beliefs. To understand all of what we have reviewed thus far, let us look at Heather the Catholic and Mary the Atheist. Both people drive down the same road every day to go to work. They both see a man on the side of the road with  the sign pleading for money. Both stop and give the man some money to help him get through the day. Why do they do it? Heather was raised Catholic and was taught that when you see someone in need the right thing to do is to help. She believes that helping others will get her to heaven. On the other hand, we have Mary who is an atheist. She stopped to give the stranger money because she likes the good feeling she gets when helping someone. She does not rely on the thought of a God looking down on her, judging her actions for what is to come in her afterlife. So, would it be correct in saying that both individuals can be viewed as having morals? Some people who are strongly influenced by their religion may say that morality can only come from believing in a God. Without the moral rules set forth by God there is no reason to live in such a way. They may argue that without God-driven morals, there is no reason to believe that stealing is wrong. If there is no punishment by a higher power, then there are no rules to follow. However, there belief or argument is that there is in fact punishment in the afterlife for actions taken in this life. That judgment is determined by God, so therefore God does exist and one should live a life according to the rules he gave us.

Prufrock in Progress

Prufrock in Progress In A Love Song of J. Alfred Prufrock by T. S. Eliot, the main character, J. Alfred Prufrock battles with his identification in the world. T. S. Eliot comprises this character with traits that any human being can relate to, like fear and desire, while ironically depicting the character as a monster. This dueling monster lives within Prufrock. His desire to be accepted is bogged down by his unworthy self-esteem because of his lack of human relationships. Prufrock is a relatable character at best, but his self-image ruins his potential of connecting with other people.Some scholars believe that Prufrock is yearning for a long lost lover throughout his love song, but most evidence shows that he is in confliction with himself. Sistani writes Internal Anxieties and Conflicts in The LOVE SONG of J. ALFRED PRUFROCK and states that Prufrock is searching for a female lover in his expression of A Love Song. Sistani believes that J. Alfred is experiencing internal conflict ab out a love source and the need of comfort through a relationship with another woman. This interpretation poses irony continuously established throughout the poem because Prufrock does not even love himself.Sistani explains this insecurity by analyzing, â€Å"The article concludes that the male character’s anxieties and conflicts are all the results of a past unsatisfactory mothering situation during his childhood,† (Sistani 478). This accusation is made from empty evidence that he desires a woman’s affection simply because he did not ever have it. This shows that J. Alfred Prufrock is in a habitual pattern of looking for love in all the wrong places. This interpretation by Sistani suggests that J. Alfred is speaking out in the desire for a loving partner.Sadly, Prufrock’s relationship with his mother was disappointing and unfulfilling, therefore; he longs for someone to fill this place. Unfortunately, his lack of love and acceptance for himself disables h im from relating and loving or even accepting others. Prufrock speaks of attending a party in which none of the women are good enough for him. He talks of their skirts hitting the floor and is infatuated by the women, but then ironically changes his viewpoint stating, And I have known the eyes already, known them all- The eyes that fix you in a ormulated phase, And when I am formulated, Sprawling on a pin, When I am pinned and wriggling on the wall, Then how should I begin? (Gwynn 623). Prufrock is explaining how women prevent him from being his true self. How the presence of them makes him feel like an insect being pinned on the wall; examined and preserved for humans to review and criticize. He deems the question of how to begin the expression of self when all women seem to want is a fixed idea of what a man should be, and that is not what J.Alfred is. Sistani evaluates â€Å"As a dependent character with not good enough mothering, Prufrock, like a child, is always willing to att ach to an external loved object to achieve support and gratification. This need for attachment, to relate to the desired object is constant in Prufrock,† (Sistani 481). The poem in itself is a projection of how Prufrock views himself in comparison to how the reader or another person would view him. He projects only what he wants to be known, and leaves the rest as mystery.He purposefully reveals only what he is comfortable revealing, which will never lead to a sustainable relationship. Sistani concludes in her article, â€Å"Prufrock, with unresolved internal conflicts and anxieties still dreams of the women to attach to in order to fulfill the need for security and comfort,† (Sistani 481). This analysis believes that Prufrock himself feels he will not be able to fully express himself or be accepted without a female partner to lovingly accept him first. Unfortunately and ironically, the cycle persists because J.Alfred Prufrock does not ever have the epiphany that his en tire misery is derived from his lack of confidence and love for himself, not from a lack of an external object or person. On the other hand, Human Voices in Silent Seas: A Reading on Eliot’s Love Song by Videnov uses a psychoanalytic approach to interpret the poem sang by J. Alfred Prufrock. She expands on his internal conflict of worthiness. Throughout the poem, Prufrock battles with the public and private sides of himself, and whether his thoughts and feelings are worthy of expression.Videnov explains this contrast in character by stating, â€Å"Through jarring and easy transitions, Eliot contrasts the privacy of observation, insight, and dream with the social functioning of man, his appraisal by others, and his appraisal of himself as reflected in â€Å"the eyes† (55), thoughts, and words of others. † (Videnov, Valentin A. , 126). Videnov also analyzes the internal and external influences on J. Alfred Prufrock’s psyche. The internal conflict that J. Al fred Prufrock exhibits throughout his love song is evident in his lack of self-confidence that leads to a feeling of disconnection with the human population.On one hand, Prufrock expresses the desire to cultivate a relationship with the external world, or a lover; yet on the other hand, he lets his insecurities define him and refuses to let himself engage in relationships with other people. Videnov explains this by describing Prufrock’s quest, â€Å"a quest for belonging, the examination of which could yield the message of the poem and the ultimately optimistic idea of love, as the title suggests, lurking behind the apparently tragic finale,† (Videnov, Valentin A. , 126).This statement establishes the irony in the desire to fulfill a journey of love, yet the inevitable misery Prufrock lives. The psychoanalytical dynamic of the ego and the true self is brought through in Prufrock’s character. T. S. Eliot repeatedly uses the pronouns, â€Å"you and I,† to d escribe this relationship of the ego and true self that Prufrock experiences. In the interpretation of Human Voices in Silent Seas: A Reading on Eliot’s Love Song, Videnov declares that these two entities are both representative of J. Alfred Prufrock himself. â€Å"You† represents the public face of Alfred J.Prufrock, the ego; and â€Å"I† represents the true self, the self that wants to be expressed but is prevented by Prufrock’s fear and insecurity. The opposing characters within Prufrock are further extended through the symbols of afternoon and evening. The imagery of afternoon is a representation of the light, the desire to express, and the need for connection. The evening represents a darkness, or comfort in the habitual pattern of the introverted mind and it’s self-destructive thoughts. Prufrock expresses his mental state when he says, ‘the evening sleeps so peacefully. † (Gwynn 624) In saying this, Prufrock is confirming within h imself his comfort in the thought pattern of darkness. This leads him to question, â€Å"Would it have been worthwhile? † (Gwynn 625), referring to the desired human connection he wants deep down. He truly believes that expression of the self and what he, as an individual has to say and share, are not going to be accepted by others. Because of his fear of expression, the singer sings a song of love, but predominately and more ironically, a song of sadness. He has continued his pattern of introversion to such an extreme that he suffers from continual loneliness and disassociation.He proves this dissociation when he ends the poem with an insight of his fantasy world of mermaids where he retreats, when he is lonely. He looks upon the beautiful creatures in awe of their unifying world; yet won’t even allow himself to be happy in his fantasy. He states this saying, â€Å"I do not think that they will sing to me,† (Gwynn 625). This prevents him from dreaming himself t o a healthy and loving relationship with himself, or anyone else. The lines â€Å"let us go† (Gwynn 622) used repeatedly are incredibly significant in this poem. Us† being the internal representation of the two conflicting sides that exist within Prufrock, as he yearns for release of this horrible cycle. What J. Alfred Prufrock does not understand is that every individual goes through this experience of questioning self worth. The underlying ironic theme of this poem is the relation of the reader to Prufrock himself. This is a cry of the main character to emerge from the inner seclusion that he feels – a bonding of the afternoon and evening, the light and dark, inner and outer; a battle for the merging of duality to become a union.In â€Å"an overwhelming question† in The Love Song of J. Alfred Prufrock by Xue, the main question that J. Alfred Prufrock is consistently in conflict with is whether or not to reveal his true self. Prufrock’s dueling cha racter is established through the language of the poem. The internal conflict of Prufrock is addressed through repetitive language. â€Å"Prufrock is trying to express some deeper philosophical insight or disillusionment with society, but fears rejection. † (Xue 79). This fear causes his misery. Prufrock’s character is dominated by his uncertainty.The repetition of the lines, â€Å"there will be time,† (Gwynn 622) pose irony in the poem. Prufrock is hopeful that he will be able to truly open up to the world in time, yet currently; he is perpetuating his cycle of loneliness by assuming that these desires will naturally unfold without regarded effort. Xue states this in saying, â€Å"The phrase ‘There will be time,’ repeated five times between lines 23 and 36, represents his hesitation and delay, in order to conceal his inner anxiety to the world,† (Xue 80).Essentially, Prufrock is only happy when he is alone with his thoughts because there are no external influences to judge him, yet this is also his cause of misery. Irony is also addressed in the â€Å"you and I† (Gwynn 621) characterization of Prufrock. Xue states the psychoanalytical interpretation of these pronouns, â€Å"In the poem, Prufrock is divided in two selves. One is persuading Prufrock to ask the ‘overwhelming question’, while the other is trying to prevent it,† (Xue 82). Prufrock’s soul really desires is the opposite of what it endures. At the root of his inability to express is his insecurity.Prufrock asks, â€Å"Do I dare Disturb the Universe? † (Gywnn 623) which is direct evidence that Prufrock has serious lack of self-confidence. J. Alfred directly articulates his anxiety about interaction by describing his unappealing physical attributes. He quivers in the thought, â€Å"With a bald spot in the middle of my hair- ‘They will say: ‘How his hair is growing thin! ’† (Gwynn 623). This state ment is directly in connection with Prufrock’s physical insecurity, as well as his emotional insecurity because of his self-image. He uses this as an excuse for his anti-social behavior.He manifests this negative expression of self by bolding stating that if he were to share with another he would, â€Å"Die with a dying fall,† (Gywnn 623). This self-conscious attitude and fear of being mocked for this truth is the entire reason for J. Alfred Prufrock’s cyclical misery. He does not love himself; therefore, he cannot find or receive or the love of another. If he never learns to share his truth, he will never understand the beauty of human connection. The reality of how much Prufrock shares about himself is shown in the line, â€Å"To prepare to meet the faces that you meet; to murder to create,† (Gwynn 622).The real self or â€Å"I†, as Videnov described in Human Voices in Silent Seas, is lost or â€Å"murdered† in society to â€Å"createâ₠¬  a false self or alter ego that functions in society. Another line stating this ego-oriented society and repeating the symbol of darkness reads, â€Å"the evening spread out against the sky,† (Gwynn 622) which refers to the apparent darkness of all humans all hidden under the masks of ego. Yet, if J. Alfred Prufrock understands this is a battle of every individual, he would be able to relate. In conclusion, it is J. Alfred Prufrock’s choice to live in misery.If he were open to see himself as a mirror image of others he would realize that every individual has insecurities of their own. Therefore, I agree with scholars Videnov and Xue in the psychoanalytical approach to J. Alfred Prufrock battling with his own ego versus the exploration and expression of his true self. If he deemed himself worthy of external expression then he would finally be able to share in love with himself and in turn, the rest of humanity. Works Cited Gwynn, R. S. Literature: A Pocket Anthology. 5th. New York: Pearson Education, Inc. , 2012. 21-625. Print. Videnov, Valentin A. â€Å"Human Voices In Silent Seas: A Reading Of Eliot's Love Song. † Explicator 67. 2 (2009): 126-130. Academic Search Complete. Web. 10 Nov. 2012. Sistani, Roohollah Reesi. â€Å"Internal Anxieties And Conflicts In â€Å"The LOVE SONG Of J. ALFRED PRUFROCK. † European Journal Of Social Science 17. 4 (2010): 478-489. Academic Search Complete. Web. 27 Nov. 2012. Xue, Haiqin. â€Å"On â€Å"An Overwhelming Question'† In The Love Song Of J. Alfred Prufrock. † Canadian Social Science 5. 2 (2009): 79-82. Academic Search Complete. Web. 10 Nov. 2012.

A Modern Twist

It was almost five in the afternoon, and he was fixing his hair inside his bathroom. He was facing a circular mirror that was Just above the sink and he looked at his reflection, trying to see whether his face was okay. He had messy, Jet black hair, fair skin, and brown eyes. When he was finished with his hair, that would never stay fixed, he went straight downstairs. In the kitchen were his mom and dad. For some very unusual reason, he never looked like any of his parents, plus they were pale.At times he would think of himself as Asian, but that wasn't possible. His whole life he lived in New York and there was no way that they were related to any Asians. As he walked into the kitchen door, his dad gave him a look that made him stop. â€Å"And where do you think you're going? Rex, we have somewhere to go to tomorrow, early morning, and I don't want you to end up coming home four in the morning again. † his dad said. Rex smiled and said, â€Å"Oh come on dad. That was Just on e night, and everyone was having fun.Besides, I won't take long ‘cuz me and my friends will be going to this carnival or fair, whatever you call it. † Then his mom gave his dad a look of approval nd he had no choice but to agree. â€Å"Okay fine. Just don't come home late, you know how you make your mom and I worry. † his dad said sternly. Rex felt a Jolt of relief and he hugged and kissed them both. Rex met up with his friends at the entrance to the fair. They got inside and tried out all the different booths. Rex and his friends all came from rich families, so spending money here wouldn't be a problem.Everything at the fair was so colourful. Filled with cool lights and amazing music, the place was a blast. Then, Rex and his friends came across one booth that looked old, dark and abandoned. Curiosity got he best of Rex and his friends and they went inside the booth, expecting to see old and dusty things. Instead, they saw a round table covered in purple cloth, an d on top of it was a crystal ball. His friends started circling the table, examining it and the crystal ball, and Rex decided to follow. All of a sudden, an old woman appeared out of nowhere giving everyone a shock.Unlike her looks, the old ladys voice was elegant, graceful. â€Å"What can I do for you handsome young men? Perhaps a look into your future, a chance to discover what sort of fate awaits you? † the old lady said. Everyone was looking and listening to the ld lady intently. The room was so tense that Rex could hear his heart beating rapidly in his chest. â€Å"No need to pay. Anyone who is interested, please come forward and I will read your future. † the old lady said. Then, one of Rex's friends said, â€Å"Ah, this cant be real. Guys, this is stupid, let's get out of here. mieah, there are other fun booths to be at. We're wasting our time here. † another one called out to the group. â€Å"Wait. I'd like to try. † Rex came forward. Everyone had their eyes on him now. â€Å"Rex, you know she's probably Just some phony psychic like the ones we see on T. V. † said ne of his friends. mfou sure about this? † â€Å"Of course I'm sure, besides what harm can a little fortune telling do? † said Rex, trying to sound a lot more confident then he actually was. â€Å"Indeed, young man. My phony tricks will only take a second of your precious time. † said the old woman.Carefully, Rex sat on a chair opposite to the old â€Å"Clear your mind and let your thoughts run free, then gaze into the crystal ball and tell me what you see. † At first, it looked like a gray pool was Just endlessly swirling around the ball. But, as Rex leaned in to take a closer look at the ball, images started o form. â€Å"l see a woman, on her left is a lion, above her is an eagle, and on her right is a snake. † As soon as these words escaped Rex's mouth, the images blended together and morphed into one. â€Å"Uh, ma'm, I think your orb's messed up. † said Rex. I'm not an expert in Greek myth but I'm pretty sure I'm looking at a Sphinx. † With her eyebrows raised, the old lady peered inside the ball for a few minutes. Then, the old woman sat up straight, she looked into Rex's eyes and said, â€Å"My dear boy, I'm afraid you are bound to suffer a very tragic fate. † Rex felt an assortment of emotions well up inside him. He was sure none of what he had heard was true, still an unmistakable feeling of dread started to creep up his body.The old lady went on, miou will fall in love with your mother. † The room exploded with laughter. iou were right Martha, this is stupid. This can't be true. † Rex said to his friend. The old woman interrupted their fits of laughter and said, â€Å"Oh, but that is not all my dear boy, you will also be the reason for your father's death. † â€Å"Alright, that's where I draw the line. † replied Rex. â€Å"Enough of your bogus bu ll†¦ guys let's get out of this old shack! † miou can choose to be blind to the truth. My Job is simply to give you a glimpse of your future. Now that I have, you may leave. † the old lady exclaimed. â€Å"Tips are greatly appreciated by the way. added the old woman. â€Å"No thanks. † answered Rex, as he and his friends exited the booth. â€Å"Hey Rex, don't tell me you believe a single thing that old hag told you? † his friend asked him. â€Å"Nah! Why should l? That was bogus. † Rex said. Then one of their friends suggested that they would go to a party Just near the place where the carnival was. It was already seven in the evening. Rex was so hyped up from all the fun they were having, that he forgot hat his dad had told him earlier that day. They went to the party, had loads of more fun and enjoyed the night.At the apartment, Rex's dad was worried. It was already eleven in the evening and Rex hadn't answered his phone. Suddenly, his dad fe lt a discomfort in his chest. He knew that it had something to do with his heart because he could no longer breathe properly. As Rex's dad was struggling to breathe, he uttered â€Å"Rex, where are you? † Later that evening, Rex picked up his phone. It was his mom. She said his dad suffered a massive heart attack and that he was in the hospital now. â€Å"Rex, youVe got to come here quickly! Please! said Rex's mom in a desperate tone.As soon as he heard these words, Rex sprinted out of the house and into the street. He hailed a cab and said â€Å"Mom, I'm so sorry! I'm on my way there, Just hold on. † Rex's mom started to break down and cry. â€Å"Mom? Mom! Don't worry dad'll be alright! He'll be alright.. † said Rex, trying to reassure his mom. Inside, Rex felt like a frightened little boy. He felt chills run up and down his spine. Rex remembered what the old lady from the fair had told him, mfou will be the cause of your father's death. † Rex thought to himself, could the old lady be telling the truth? He didn't want to know.