Maintenance of Minority Languages in Majority Settings Essay Example for Free

Maintenance of Minority Languages in Majority Settings Essay Rather than showing the picture of how the people with different languages are related to each other, it is more essential to break down the orders of natural languages existing in any given area and only by this way that we can identify which language is considerable as good and appropriate to ensure somehow that they will continue to be used.   Language serves as marker of group of people and most disputes involved in language minorities deals with the way the languages are reproduced in consideration with the affiliation in geographical boundaries. Maintaining language minorities which are all too often ill-equipped for modern life, strengthens the position of the dominant language as the only common language of communication. Francophone comprises larger fraction of Canada’s speakers prior to the twentieth century and it went less due to imbalance in the flow of population such as birth rate among French speakers and as immigration of English speaking people. Quebec apparently endures English and they have maintained the high concentration of French speakers. Francophone  Canada  remained a vital community sustained by the hard efforts of people from within the community who ensure that the French speaking minority population will continue to thrive (Posner and Green 345-358). The same case had happened in some other part of the world where the people had different origin that changed their cultural sphere, such as in India which, aside from Hindi, also has some regional dialects. Having language minority remained as a matter of political questions especially as it was applied in instructional materials which requires rationalized language policy. Multilingual education came out as another option and a good consideration for better accessibility of education transcending the boundary of language (Groff 8-12). Endangerment or even extinction can be the worst case scenario when language wasn’t maintained. When we talk about endangered language, we refer to the gradual decrease of monolingual speakers using the language. One example of this implication was stated in the works of David and Maya Bradley (316-321) which tackles the revival of native languages of Aboriginal group in Australia. Designs for the attempt of reviving languages can only be possible with enough resources like documentations or retrieving information from similar languages. The efforts for this also require valid aim or intentions in having it done apparently to make it worthwhile than just having it done for the luxury of education. Losing the function of a language relates to the reasons for its decrease of usage or may extent to total non-usage. A language has the power as long as it has the function fulfilled as it was used contemporary industries. The report by Michelle Goldberg and David Corson (1-3) shows that bilingual Immigrants, with an official language learned, are not perceived to bear any advantage for they are not recognized in their chosen field even though, in some situations, proficiency in the language is a crucial skill required in the job. Valuing this skill thru formal recognition is greatly beneficial for the company itself since it contributes in returns in the market specially when dealing with bilingual clients. Linguistic minorities whether in Canada, or in Europe or in Asia don’t just preserve the natural communication means of their group but can also provide reflection of their culture which separates them to the rest. They were therefore protected and promoted by laws in the belief on its significant importance of preserving the identity of these groups (Jimenez Nakagawa 6). Compared to the situation in Australia, the minorities in Canada, Francophone, has different form since they are comparable to the majority group, Anglophone, when we talk about their origin. None of these two naturally emerged in the land since both were influences or contributions from European. French colonized Quebec after its discovery and for centuries, French has already been an official language (Mc Creery 6). Vitality of relationship between the language and culture in a community determines proliferation of a language therefore, and maintenance and preservation requires analysis of people in group by their demographic prominence, social status, and economic power. These variables can determine the vitality of a language relative to the culture developed in parallel to the language. In order to study the essential factors affecting the growth of the language and design a maintenance procedure, it needs a clear definition of the culture in which it is in. Anything that is associated with vernacular culture manifests linguistic features. Daily activities of people and collective behavior can show its relations to linguistic attributes then we can determine what perceptions and concepts influence the language (Grenoble and Whaley 261-264). Another implication that needs to be aided by language maintenance is the tendency that the difference in language would extend to the separation of people and a state. In Canada, tension rose between English speakers and French speakers, mainly Quebec, carrying the biggest fraction of French-Canada. For decades, a Marxist group called Front de Liberation de Quebec (FLQ) tried to gain sovereignty and fought for the independence. The government applied quick aid to pacify the nationalist actions by making French speakers feel more welcome as they created official policies for the benefit of bilinguals (Ruypers 149). From the viewpoint of anyone who wants to grow towards the wider immediate community such as in the case of minority relative to the majority surrounding them, it tends to make the minority encouraged to gain the actual condition of the majority. When we talk about the will to sustain linguistic identity, it needs to be acknowledged that it is important to develop individuals and the community without compromising the culture and language. Keeping the diversity of language varieties needs not to be broken instead should be respected in the way that none will be damaged (Bastardas-Boada 3-5). Any action in a community, whether it is verbal or physical, contributed to the culture that defines the distinction of human group. The ability to share with the rest this developed culture makes the group dynamic in the wider scope. These are the notions to be considered as a challenge for anyone attempting to participate in different social dimension. This idea can be applied to the relationship of minority and majority languages which are connected by communications since every language users are considered as part of the community of ideas and practices (Duranti 46). After all, the maintenance of a language, however few the users are, would be simplified as long as there is enough reason for it to stay. It will not matter whether the majority of people around use different language or doing different thing from what you do for if language really serves as a mean for communication, differences will then not make this a problem but a source for it to become richer and maintained. References Duranti, A. â€Å"Linguistic Anthropology†. UK:   Cambridge UP (1997): 46 Posner, R. and Greene, J.N. â€Å"Trends in Linguistics†. Walter de Gruyter and Co. (1993): 345-358 Groff, C. â€Å"Status and Acquisition Planning and Linguistics Minorities in India†.   (2003):8-12 Bradley, David and Maya. â€Å"Language Endangerment and Language Maintenance† TJ    International (2002): 316-321 Corson, D. and Goldberg, M. â€Å"Minority Languages learned Informally- The Social Construction   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   of Language Skills through the Discourse of Ontario Employers† ON: University of   Ã‚  Ã‚   Toronto (2001): 1-3 Jimenez, V. and Nakagawa, M. â€Å"Linguistic Minorities† Public International Law and Policy   Ã‚  Ã‚  Ã‚   Group (2005): 6 Mc Creery, C. â€Å"the Order of Canada† Toronto: University of Toronto Press Incorporated(2005):   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   6 Grenoble, L.A. and Whaley, L.J. â€Å"Endangered Languages† UK: Cambridge UP (1998): 261-264 Ruypers, J. et. al.†Canadian and World Politics†. Canada: Emond Montgomery (2005): 149 Bastardas-Boada Albert. â€Å"Linguistic Sustainability and Language Ecology†. Catalonia, Spain:    Centre Universitari de Sociolinguistica I Comunicacio (2005): 3-5

Making Education an Essential :: Educating School Teaching Essays

Making Education an Essential An important part of education is the way a student is taught and the way a teacher chooses to teach. I believe that the decision made about who someone becomes is based on how a person embraces their education. How a teacher uses his/her knowledge and skills of their specific curricular area to motivate students is important and can cause students to want to learn and be educated. Knowledge, which is important for both students and teachers, is both relative and absolute. It can be constructed based upon people and their needs and views, but it can also be true no matter the person or the place in time. For example, because I am interested in English, I perform better in English and English related classes than I do in others subjects such as History or Science. My thirst for knowledge in English is based upon what I like. In an absolute sense, there are many events that have happened throughout history that most people are aware and knowledgeable of no matter what they like or what point they are at in their lives. I believe knowledge of the bigger and more important issues in life is absolute, while knowledge of smaller and more people-based issues tends to be relative. The nature of knowledge is similar to the nature of students because students in many cases are very different from each other. I believe the nature of students is based upon many factors in life, but the way a teacher treats his/her students can have a profound effect on students and how they perform. A student who comes from a poverty stricken home and who is not treated well by his/her parents is different socially, mentally, and intellectually than a student who comes from a wealthy family and is treated well. Though this is true, the performance of both students in the classroom can be similar based on the way the teacher treats each student. If the student from the poverty stricken home is treated well and just as fairly as the wealthier student it can cause somewhat of a balance in the classroom because each student is being treated fairly based on their academic level. In my classroom where most of the students are culturally different from each other I believe I wi ll be the one who sets the neutrality.

DataVast Case Study

There are many issues in this case study that overlap each other throughout the process of developing the product for DataVast Inc. , developed by founding Winston Hao. He is the creator and founder of this company but as we all know developing a company isn’t as easy as it may seem when you invest time, money and energy for company that begins to face turmoil. The difficulties that Mr. Hao face is trying to re improve and modify original cloud storage product that stored large quantities of digital data, The big issue was that even though they were ready to send out there newly modified product was who would be their target.This was just the beginning of many problem in this journey. This company tackled there issues with trying to eliminate unwanted products in the market which along the process is considered there biggest issue and making their way to their least problematic issues. DataVast Inc. had a lot to offer in terms of memory storage, from digital files form seconda ry area in order eliminate losing valuable data, In order to do so they had to eliminate CD, External Hard Drive and USB. Particularly because they were unappealing method for businesses to store data because they were too big and could easily be lost and broken.Also, portable external hard drives that even though they store 160 GB TO 2 TB. Are even more expensive than CD and including that they are easy to lose and damage. In addition, USB flash drives although they are portable and store more than double portable external hard drive came with big risk such as security challenge for organizations since they were very small and easily capable of being stolen by unsupervised visitors or employees to take and get away with. DataVast Inc.initially appeared to have an advantage over all these other devices but what appeared to be so was another secondary important problem that need to be dealt with which was what to choose between Public Cloud or Private Cloud that both had advantages o ver regular storage methods. The issue with Public Cloud was that if it was taken on it would inhibit the risk of accommodated data security, since all data was kept at the third-party service provider’s area. Now for Public Cloud it did have an advantage over Public Cloud as the data didn’t need to be store with another party.Nonetheless, users still need to buy a physical storage device, which had to be in the premises of their home office. The next issue for Mr. Hao was dealing with integrated back up system that were offered by IT providers such as IBM and Tivoli. This company had offered many areas of individualization with high performances levels, however they were in high price range and were difficult for smaller companies to pay for that couldn’t afford to. Ultimately, the next step was business data storage in China. Bringing this concept to China was hard because companies that were backing data were North American who were using out dated data.It wa s a frequent thing that people were involved with service industries to sell client info a practice that makes it hard for company trust service provider with strong sensitive company info. DataVast provided Cloud computing storage products to China. This was new to the Chinese market, and Hao hoped that since working with the largest telecommunication company it provide with some recognition. This however caused Chinese businesses to be resistant to adopt cloud products by 2011 five years into operation DataVast was still suffering a terrible loss.

The Invisible Cure Collective Efficacy, Aids, And Today

Success in â€Å"The Invisible Cure†: Collective Efficacy, AIDS, and Today HIV/AIDS has been responsible for one of the worst epidemics in history. In her book â€Å"The Invisible Cure† Helen Epstein details why Africa in particular was so devastated by the disease, which countries failed and which succeeded in the struggle to contain the virus, and why this happened. Epstein highlights a particular phenomenon, that first took place in Uganda, but which can be translated to many countries and situations, and which she calls â€Å"the invisible cure.† The title: â€Å"The Invisible Cure† is, initially, somewhat misleading. There is no known cure for HIV/AIDS, but Epstein details the struggles of Sub-Saharan African nations to come to terms with the tragedy that is destroying their people and the preventative measures that might be able to save them. The â€Å"invisible cure† is not a medical solution, but a social one. The invisible cure is a mixture of education, particularly sexual education, medical access, and social change. The reduction of long-term consecutive partnerships, the social and economic liberation of women, the community support systems that empower women as a community rather than as individuals, the combating of misinformation and myth; all are aspects of the â€Å"cure† for HIV/AIDS. Anti-retroviral medications can prolong the lives of HIV positive people, community support and therapy can help them lead normal lives and come to terms with their disease, but we have not yetShow MoreRelatedStephen P. Robbins Timothy A. 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Examine Hobbes proposition that people need governed - Free Essay Example

Sample details Pages: 8 Words: 2486 Downloads: 4 Date added: 2017/06/26 Category Philosophy Essay Type Analytical essay Did you like this example? The debate surrounding our original state of nature or species being has been hotly contested by scholars for centuries and remains a pivotal line of enquiry in contemporary pedagogic circles. In societies across the globe we observe entire populations governed by (religious) laws and practices designed to manage, control and otherwise police the boundaries of individualism whilst accentuating solidarity and protecting the collective norm (Stiglitz 2003). In this essay, we explore the various conceptions that have sought to trace and detail the genealogy of human beings to their primordial or so-called primitive condition, with particular emphasis on exploring Hobbes (2008) proposition that the disposition of human nature is chaos and thus, as humans, we are compelled to forgo our instinctual nature and find sanctuary within the realms of social collectivism and central governance. Don’t waste time! Our writers will create an original "Examine Hobbes proposition that people need governed" essay for you Create order In this vein, we confront the age-old nature versus nature conundrum; are we social and moral animals by design, altruistic in nature, or does civilisation transpire from egotistical obligation to co-operate in order to thrive. As ever-increasing demands are placed on social-scientific research to maintain pace with an ever-changing world, it is commonplace for scholars to forget the (historical) dictums of our primal beginnings; such investigations are often marginalised à ¢Ã¢â€š ¬Ã¢â‚¬Å" afforded little time, finance and credence à ¢Ã¢â€š ¬Ã¢â‚¬Å" in a world seeking solutions to contemporary problems (Benton and Craib 2010). Yet, to paraphrase Marx (1991), the ghosts of the past weigh heavy on the minds of the living; understanding our roots may become the greatest social discovery and contribution to forging our future as human beings. Thus, social science, by definition and direction, is arguably obsessed with the social constructs that humans generate, frequently dismissing (perhaps through arrogance) the undeniable fact that we remain animals, imbued with the same instinctual drives and impulses as other species. Indeed, one need only observe the effect of social neglect in the case of feral children, unfettered by societal constraints we return to barely recognisable beasts, uncivilised and unconcerned by social pretentions, decorum, normative expectations and values (Candland 1996). For Hobbes (2008) humankind in its original state of being is an evil scourge upon the earth; a ruthless and egotistical creature perpetuated by self-gain and absolute dominance à ¢Ã¢â€š ¬Ã¢â‚¬Å" a survival of the fittest nightmare (Trivers 1985). Thus, paralleling the works of Plato (2014), he asserts that the individual, possessing the principle of reason, must sacrifice free-will to preserve their ontological wellbeing, acquired resources, property and way of life or what he calls a commodious living (78). As Berger and Luckmann (1991) argue, we willingly accept soc ial captivity as it offers a protective blanket from the otherwise harsh conditions; a remission from the barbarism and bloodshed that transpired previously. This led Hobbes (2008: 44) to assert that people need governed under a social contract or mutual agreement of natural liberty; the promise to not pillage, rape or slaughter was reciprocated and later crystallised and enforced by the state or monarch. Indeed, whilst his belief in the sovereigns traditional (rather than divine) right to rule was unwavering, he was certain that a despotic kingdom would not ensue as reason would triumph over narcissism. In response, Socrates (cited in Johnson 2011) hypothesised that justice was an inherent attribute where humans sought peace as a process of self-fulfilment of regulating the soul not because of fear or retribution; to paraphrase: the just man is a happy man (102). The state would therefore stand as a moral citadel or vanguard against the profane. Similarly, Locke (2014) rejects the nightmarish depiction offered by Hobbes (2008), asserting a romanticised state of natureà ¢Ã¢â€š ¬Ã¢â‚¬Å" permeated with Gods compassion à ¢Ã¢â€š ¬Ã¢â‚¬Å" whereby humans seek liberty above all; not individual thrill-seekers but rather banded by familial bonds and communes à ¢Ã¢â€š ¬Ã¢â‚¬Å" a pre-political conjugal society possessing parochial values, norms and voluntary arrangements. However, he also appreciated that, without the presence of a central regulatory organisation, conflict could easily emerge and continue unabated. Hence, humanity ascends into a civil contract, the birth of the political, as a means of protecting the status quo of tranquillity, prosperity and ownership. Similarly, Rousseau (2015) also proposes a quixotic rendition of   humanities social origins, considering such times as simplistic or mechanical (Durkheim 1972) inasmuch as populations were sparse, resources abundant and needs basic, implying that individuals where altruistic by nature and morally pure. Yet, the ascension of state, particularly the mechanisms of privatisation, polluted and contorted humankinds natural state into something wicked that not only coaxed but promoted tendencies of greed, selfishness and egocentrism. In this account, we find strong parallels with Marx (1991), specifically his critique of capitalism, which is conceptualised as a sadistic mechanism tearing humanity from its species-being the world of idiosyncratic flare, enchantment and cultural wonder à ¢Ã¢â€š ¬Ã¢â‚¬Å" and placing it into a rat-race of alienation (from ones fellow being), exploited labour and inequality. As Rousseau (2015) ably contends: man is born free, and everywhere he is in chains (78). Thus, government and the liberalism it allegedly promotes is a farce, seeking to keep the architectural means to create the social world within the possession of a minority à ¢Ã¢â€š ¬Ã¢â‚¬Å" this he calls the current naturalized social contract. He calls for a new social order premis ed on consensus, reason and compassion; we must reconnect with ourselves, re-engage with our neighbours and discover who we are as a species. The supposition of our philosophical ancestors is that we require governance as a process of realisation, we are social animals that demand and reciprocate encounters with others; alongside the impulse for sustenance and shelter is the yearning for social contact à ¢Ã¢â€š ¬Ã¢â‚¬Å" indeed love and belonging are included in Maslows (2014) hierarchy of needs. Yet, within many philosophical transcripts is the deployment of religion as a legitimate form of authority, since antiquity monarchs, pharaohs, dynasties and early tribal formations have claimed power through divine right or approval. In fact, conviction in a celestial realm has pervaded for epochs à ¢Ã¢â€š ¬Ã¢â‚¬Å" carved in millennia-old cave paintings around the globe (Stiglitz 2003) à ¢Ã¢â€š ¬Ã¢â‚¬Å" and perhaps emerged from an enchanted, speculative and awe-inspired outlook of the world in which our ancestors occupied; religion complemented the life-cycle, delineating the sacred from the profane (Foucault 1975). As Schluchter (1989) argues, later missionaries would propagate their dogma; a prime example of this is the upsurge, dissemination and (even today) domination of Christianity as it overran its pagan predecessors, witchdoctors and mystics. Thus, religion has been attributed with generating social mores, collectivism and ushering the rise of civilisations. Indeed, Elias (2000), details the social evolution of humanity as the animalistic fades to the backstage with the gradual monopolisation of violence and (political) power and presented civil self takes credence. Initially, this was necessary for survival as people became more interdependent and significantly influenced later by the royal courts who became a celebrity-like beacon of perfect decorum and taste. By the 19th century, most of Europe was regarded as civilised whilst other developing pa rts where considered savage lands; the violence, exploitation and subsequent domination of such nations as India and Africa by western societies is well documented (Buckinx and Treto-Mathys 2015). As Elias puts it: people were forced to live in peace (2000, 99). This was also accompanied with the advent of Enlightenment whereby the rule of logic, rationalisation and pragmatism disrobed and effectively dismantled the prevailing supremacy of religion; though religion remains a powerful force in certain cultures and is frequently accompanied with its own medieval brutality. As Anderson (2008) alludes, in Africa and the middle-east, where Christianity, Judaism and Islam prevail and to varying degrees dominate life, purported barbaric acts like (female) genital mutilation, segregation, and (domestic) violence that affects mainly women and public violence and executions are commonplace and sanctioned. Thus, secularisation and the rise of empiricism unshackled humankind from its beast ly beginnings and rehomed them within the embracing idioms of consensus, free-will and reciprocal courteousness à ¢Ã¢â€š ¬Ã¢â‚¬Å" humans had undergone a transformation or courtisation whereby mannerisms, hygiene and self-restraint became governing tenants, the barbarian was adorned (concealed) with socially acceptable masks, equipped with approved social scripts and the rules of the game à ¢Ã¢â€š ¬Ã¢â‚¬Å" Goffmans (1990) social actor and his/her presented selves was born. In this conceptualisation,   self-governance or policing is prerequisite for progress and forms the basis for society; enhanced with consciousness we are capable of resisting our impulsive drives à ¢Ã¢â€š ¬Ã¢â‚¬Å" Freuds (2010) Eros and Thantos are forsaken for the greater good à ¢Ã¢â€š ¬Ã¢â‚¬Å" and creating a utilitarian civilisation. Today, in late-capitalist societies, we live in relative prosperity and peace; the elected government and its respective agencies provide sustenance, infrastructure, healt hcare, protection and political democracy; this template of humanity is à ¢Ã¢â€š ¬Ã¢â‚¬Å" like our religious proselytisers à ¢Ã¢â€š ¬Ã¢â‚¬Å" distributed globally, perpetuated by the mass media, globalisation and free-markets (Stiglitz 2013). For Nietzsche (2013), this contemporary worldview was tantamount to emptiness where humanity had escaped their animalistic state of being, finding virtue in religion and will-to-power within to overcome and ascend, but is now found wanting with the demise of faith and contemporary nihilism that has proceeded (his famous God is dead (13) quote). Indeed, he is dismissive of science, philosophical and religious idioms, particularly their totalitarian tendencies which (for him) inhibit, enslave or otherwise surrender life-affirming behaviours; similarities may be drawn with Marx and Engels (2008) critique of religion as the sigh of the oppressed creature (45); religion (like governments or social contracts) demands that individuals relinquish o r capitulate part of themselves; to genuflect the laws, tenets and values that rule. Such things seek to (re)capture or incarcerate our species being within a straightjacket. Therefore, humanity must re-engage their instinctual resolve à ¢Ã¢â€š ¬Ã¢â‚¬Å" which Nietzsche (2014) regarded as stronger than our urge for sex or survival à ¢Ã¢â€š ¬Ã¢â‚¬Å" and become supermen (ÃÆ'Å“bermensch) untrammelled by instinct, to find wonder in the fluidity and unpredictability of nature and good conscience by re-evaluating our values, expectations and shortcomings as a species. Namely, a stateless civilisation, unhindered by permanency, premised on the continual refinement of self. Yet, whilst Nietzsche (2014) highlights the stifling effects of dogma, it seems unrealistic to suggest humans are capable of living in constant flux à ¢Ã¢â€š ¬Ã¢â‚¬Å" even a war-torn nation offer consistency (Stiglitz 2003) à ¢Ã¢â€š ¬Ã¢â‚¬Å" insofar as we instinctually seek to structure the surrounding environment in a comprehendible manner; we assign labels, judgements and behavioural codes as we produce order à ¢Ã¢â€š ¬Ã¢â‚¬Å" predictability is the precondition for life and offers humans ontological security and wellbeing (Berger and Luckmann 1991). However, given the asymmetrical nature of society, some possess the architectural means to govern others à ¢Ã¢â€š ¬Ã¢â‚¬Å" reformulated as a form of symbolic violence or barbarism. For example, the credence given to hegemonic masculinities and subsequent denigration and objectification of women or the subjugation of nations to western ideals (Mulvey and Rogers 2015). Moreover, the free-markets offered by capitalism seek to segregate, exploit and captivate masses into a consumerist world of shiny prizes (Marcuse 2002), coaxing our selfish and cut-throat tendencies, whilst so-called liberalist governments attempt to impose their civility globally through violence, bullying and manipulation; a wolf in sheeps clothing (Kinker 2014). So, even unde r the rule of government and presence of civilisations our so-called animalistic (violent) heritage pervades, like a ghostly presence haunting the present. Hobbes (2008) reasons for why individuals need governed to cage our inner beast seems defective. As Walsh and Teo (2014) allude, a major fault with many of the propositions outlined above is the emphasis placed on linearity à ¢Ã¢â€š ¬Ã¢â‚¬Å" government is seen as a progressive necessity à ¢Ã¢â€š ¬Ã¢â‚¬Å" rather than appreciating that as social creatures we are capable of creating communities with their own normative flows, ebbs, fluxes and (more importantly) governing ourselves both as matter of necessity or self-preservation and as a means of self-fulfilment or belonging; contemporary modes of practice have become so integrated and reified that finding a parallel alternative or a way back seems implausible. That said, as Browning (2011) argues, in an increasingly interdependent and global world, the requirement for centra lised states seems unavoidable to handle the sheer mass of human activity and to maintain a level of equilibrium; an inevitable course of human progress. This essay has been both illuminating and simultaneously problematic; the proposition of whether humans are capable of cohabiting without the requirement of a state or intervening supra-organisation remains a mystery.   In fact, such an assertion is premised on how one defines the original state of nature; are we barbaric creatures who engage in a social contract for personal gain or are we instinctually social and empathic animals whose predisposition is not only to safeguard our interests but to generate genuine communal bonds and interconnections with others. The latter affords more manoeuvring for alternative (flexible) social figurations without government, where humanity can bask in the wonder of difference, variety and levels of unpredictability, whilst the former finds sanctuary only in the incarceration of h umanity to defined idioms and laws imposed by a centre of authority and power. It is tempting to concede that, despite Hobbes depiction of government as the epitome of civility, on the contrary it appears to be (in this era of modernity) the primary agent of (symbolic) violence and struggle, whether masquerading as a religious, communist or neo-liberal state. Thus, one is reluctant to accept Hobbes assertion that people should be governed by a reified or separate entity. Instead, with a level of Nietzschean sentiment, perhaps people should be permitted and empowered to re-evaluate and govern themselves. Word Count: (2,195) Bibliography Anderson, J. 2008.Religion, State and Politics. Cambridge University Press. Benton, T.Craib, I. 2010. 2ndedition.Philosophy of Social Science: The Philosophical Foundations of SocialThought (Traditions in Social Theory).Palgrave Macmillan. Berger, P.Luckmann, T. 1991.The Social Construction of Reality: A Treatise in the Sociology of Knowledge(Penguin Social Sciences).Penguin Press. Browning, G. 2011.Global Theory from Kant toHardtandNegri(International Political Theory).Palgrave Macmillan. Buckinx, B. Trejo-Mathys, J. 2015.Domination and Global Political Justice: Conceptual, Historical and Institutional Perspectives (Routledge Studies in Contemporary Philosophy).Routledge. Candland, D. 1996.Feral Children and Clever Animals: Reflections on Human Nature.à ¢Ã¢â€š ¬Ã‚ ¯Oxford University Press. Durkheim, E. 1972.Emile Durkheim: Selected Writings, ed. and trans. Giddens, A. Cambridge University Press: Cambridge. Elias, N. 2000. 2ndedition.The Civilisation Proces s.Wiley-Blackwell. 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The Grotesque Of Grace And Its Implications On Morality

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How does Jane Austen portray pride in the novel ‘Pride and Prejudice’ Free Essays

For my English coursework I have decided to consider the question: How has Jane Austen portray pride in the novel Pride and Prejudice? This question asks about mostly characters and their self-respect, dignity and pride there are many different meanings of pride here are a few: 1. Inordinate self-esteem, unreasonable conceit of one’s own superiority. 2. We will write a custom essay sample on How does Jane Austen portray pride in the novel ‘Pride and Prejudice’? or any similar topic only for you Order Now Insolence, arrogance. 3. Sense of dignity, self-respect and proper self-esteem. 4. Generous elation or satisfaction arising out of some accomplishment, possession or relationship. 5. A source of such elation. 6. The acme, the highest point, the best condition. I will approach this question by going through, firstly the characters with types of positive and negative pride and then the characters with comic and changing pride. Pride can be classed as a positive concept. A positive form of pride in Jane Austen’s novel would, I think be Lizzy. Lizzy is very proud of her family despite how sometimes they might embarrass her. For example, the way Lydia and Catherine act when there out at dinner. â€Å"Catherine and Lydia had been fortunate enough to never be without partners, which was all they had yet learned to care for at a ball†. This would suggest how flirtatious Lydia and Catherine are. Another quotation to suggest this would be: â€Å"I am astonished that you should be so ready to think your own children are silly†. This is written in Caroline Bingley’s letter to Mr Bennet. A second example of this is the way Mrs Bennet talks to Mr Darcy, because of holding a grudge against him when he first arrived at Longbourn (Darcy would dance with no-one but the Bingley sisters, either because the weren’t pretty enough or of a lower class). â€Å"You know how I detested it, unless I am particularly acquainted with my partner† My last example would be when Lydia ran off with Wickham. This is the stage in the story where the Bennets have realised what Wickham’s really like and about his sinister character. Lizzy also never looks down on anyone and I think she may believe in equality. Being headstrong and sometimes quite arrogant may let Lizzy down a little, but Lizzy speaks her mind and the way she feels when confronted or confronting showing her pride in her family and friends. For example when Collins proposed to Lizzy, she would none of it and turned him down three times. When telling her that no one else would take pleasure in engaging with her she stood strong and said she had never been treated in such an abominable, rude and UN-gentlemen-like manor. An example of Lizzy speaking her mind, When she turned Collins proposal down the first time, as it was fashionable to turn the first proposal down, but the second or third should’ve been accepted. This displayed how much Lizzy detests Collin s. I think Lizzy was quite prejudice though. At the beginning of the novel she judges Darcy on his pride because Wickham tells her of how sinister Darcy is to try and win Lizzy’s love. ‘ If late Mr Darcy had liked me less, His son might have borne me with better; but his fathers uncommon attachment to me irritated him early in life†. This is one of Wickhams lies that Lizzy sadly fell for. Wickham is trying to say that Darcys’ father paid more attention to him than Darcy. Darcy then got jealous and started disliking Wickham. Lizzy’s empathetic reply to this was: â€Å"I had not thought Mr Darcy so bad as this†. As Lizzy falls gullibly she expresses her feelings for Wickham. While Wickham smugly smiles at his attempt to poison Lizzy. When Lizzy realises she has judged wrong, she fiercely chastises herself for misjudging Darcy. â€Å"Infact my feelings are quite the opposite† This is what Lizzy says on Darcy’s second proposal. Jane Bennet portrays positive pride in the way she looks e.g. the posture and the structure in the way she sits, stands and walks. She also shows great pride in her mother and some in the rest of her family. Jane’s pride in the way she looks is strongly criticised when Mr Bingley disengages from her. This would make Jane feel very degraded. Jane is very sad about Mr Bingley leaving her, when she hears news of his return her face lights up and her pride is given back to her. This is because she knows he is coming back to see her. Mr Bennet has a lot of pride in Lizzy as he thinks she is the brightest one of his daughters. He stands by Lizzy in all she does. â€Å"We all know him to be a proud, unpleasant sort of man, but this would be nothing if you really liked him†. This is what Mr Bennet has learned that Lizzy has accepted Darcys’ second proposal. Mr Darcy was determined to not make himself look daft/pathetic again he makes sure that Lizzy is not leading him on before he properly proposes: â€Å"I could not have addressed you in any possible way that Would induce you to accept me. So tell me if your feelings Are as they were before†. Georgina on the other hand is very proud of her brother and the way she has been brought up. She obviously shows pride in her family and in all she does. I think Georgina looks up to her brother (Darcy) and respects him greatly in all he does. The negative version of pride appears in this novel quite often. A lot of it appears in conversations between the Bingley sisters. The Bingley sisters are some of the most prejudice people throughout this book. They think they are a step above the rest and only have friends with ‘money’. They think that all women should be elegant females and learn to play at least one instrument, sew and act lady like (basically to be accomplished). â€Å"Women are inclined to learn to play at least one instrument fluently† It shows us this when Lizzy dashes half way across the countryside by foot to visit her sick sister. The greeting she gets is an unimpressed one and they are dicusted in her unladylike exertion. â€Å"Yes and her petticoat; I hope you saw her petticoat, six inches deep in mud, and the gown which had been let down to hide it, not doing its office†. The Bingley sisters are proud in every thing they do and given chance to talk about themselves would claim to be the best (or ‘one of’). Their clothes they wear in the video portray their class in society and they are very arrogant, self-worrying people. Lady Catherine de Burgh is also another example of being very prejudiced or if not, the most prejudiced in the book. There isn’t a lot of Lady Catherine in the story until the end, but all the way throughout there are refers to her and her strong influences she has on people i.e. Mr Collins. â€Å"Lady Catherine said I should marry as I am a clergyman† Lady Catherine has a lot of pride, mostly in herself but some in her daughter. Lady Catherine is also extremely arrogant and does not like things when they don’t go her way. E.g. when Lady Catherine heard news of Darcy wanting to propose to Lizzy again, she storms up to Longbourn by horse and carriage to declare that Lizzy refuses his offer as Darcy is engaged to be with Lady Catherine’s daughter. Lizzy standing up for her rights bites back at Lady Catherine and makes no such promise to say no to Darcy. She ends up doing quite the opposite and accepting his offer. In the beginning of the novel Darcy is a very proud, arrogant and upper, top class person (so he seems to think). An early start became a bad start when he went to the first dinner and saw Lizzy. Darcy portray his arrogance by dancing with Mrs Hurst and Miss Bingley. Only Mr Bingley saw Darcy and tried to make him dance with Lizzy, but he said: â€Å"She is tolerable but not handsome enough to tempt me†. Comic Pride is a rare pride in this novel and can be seen in at least two of the characters. The first Character it occurs in is Mr Collins he has so much self-love he could make Lady Catherine vomit! Mr Collins shows his smugness in almost everything he does. When asking for Lizzy’s hand in marriage, thinking that she couldn’t turn him down financially or because its not something an 18th century woman would do. This refers to meaning 5 on the first page. Mr Collins also had the audacity to say that Lizzy would be daft to say no, as no one else would want to marry her because of her finances. â€Å"You should take it to farther consideration that inspite of your manifold attractions, it is by no means certain that another offer of marriage may never be made of you†. Collins is funny in the way he moves and acts I would describe him as behind the time (old fashioned). He shows huge respect for Lady Catherine by doing everything she tells him to do. E.g. She said he should get a wife and settle down. So he obeyed her and went to ask for Lizzys hand in marriage. The other example of comic pride would be Mrs Bennet. She always claims she’s right and I think she’s two faced. One minute she will say that Mr Bingley is an arrogant, self-centred person for dumping Jane, and when news travels he’s coming to visit shes really nice to him. E.g. She creeps round him asking how his journey was and how was he. She claims she’s always right by, for example when Lydia ran off she said she would never come back she’s been kidnapped. When she heard Lydia was coming back married she said she always knew she’d come back. Both these characters are humorous in the novel and the video, but do get quite annoying. Changing Pride also happened only once or twice in this novel. The first person it happens to is Lizzy as her pride changed when she realised she’d thought wrong of Darcy. At first she saw him as rude and arrogant but by the end she saw that she really loved him. She learned to see through all his arrogance and self-centredness and saw the polite and pleasant Darcy. This changed her views on Darcy and gave her reason to accept his proposal second time round. Darcy the mostly changed character. He has fallen for Lizzy and realises he wants to spend the rest of his life with her. At the start or the book Darcy could’ve been described as arrogant, self-centred/confident man I think Lizzy’s influences changed Darcy’s pride and he started looking at people for what they were and not what they looked like. She did this by making him realise what’s she was like deep down and not what she looked like on the outside or of her family name. The Pride in this novel is what I think keeps the story going, it makes it a lot more exciting to read. All four of these prides mixed in to one and written in the most interesting ways stops you from wanting to put this book down. How to cite How does Jane Austen portray pride in the novel ‘Pride and Prejudice’?, Papers