Conscience

I chose the word "conscience" because it is an abstract term which varies according to respective society and an individuals culture. The question of where conscience derives is one that I have been interested in for a very long time. In other words, why would an individual act in a way that would or may not directly yield him or her an advantage? This plays into the bigger wuestion of what kind of society we as humans live in. Are the interactions of man and decision making of an individual governed by realism? are we only to do what shall yield us a more favorable outcome? or is there a deeply rooted moral compass embedded in each of us which tells us to work as a cooperative society? Is reality as we know it Idealistic?

Whose Book is it anyway?

Byron and Shelley- directly responsible for the writing of the book

-Byron suggests writing ghost stories

-Byron and Shelley discuss the essence of life and soul

Many Characters from the story relate to Shelley

-Victor is a nickname of of Percy Shelley

-Shelley had a sister and mother are named Elizabeth

Frankenstein and Shelley had a similar Childhood

-Privileged and promising Scholars

-Indulging Parents

Both Frankenstein and Shelley had " an early passion to learn 'the secrets of heaven and earth' one may say that in both the drive was inherent

- The difference is that Frankenstein is driven from this path due to an accident.

vi

The author of the this passage suggests that often times throughout the novel, when Victor states his interests and motivations, it might be Shelley speaking

Shelley and Frankenstein had the same interests. " The compulsion to penetrate the 'secrets' both of the material and immaterial worlds- 'whether it was the outward substance of things, or the inner spirit of nature and the mysterious soul of man that occupied me, still my enquiries were directed to the metaphysical or, in its highest sense, the physical secrets of the world'"

A two lens approach to a universal singularity

People pick up others trash; they give charity to those who need it. Sometimes they even save a maiden or two. What drives man to such measures? After all, hasn’t it become universally excepted that our world is governed by realism, that people will only act in a way to set themselves up for a more favorable outcome? There is a drive, a motivation, a purpose which pushes mankind to do what is right, what is just, and what will make the world a better place. Both in the story of Sir Gawain and the Green Knight, and modern interpersonal relations, examples of an intangible moral code become subsurface inevitability's. With similarities so evident, a question must be asked of where they derive from, whether it be divine revelation or a prototype of relative idealism. These good deeds may in fact be merely motivated by the aspiration for heavenly glory, selfishly securing an afterlife more favorable than another. However, they also may be driven by a moral code separate from the realm of divine intervention, an ethical system driven by the hope for a functioning society governed by an example of trace socialism, “the greater good”.

Divine intervention plays a key role in the decision making of Sir Gawain and keeps him from falling into worldly traps which challenge his integrity on various realms of social conduct. He is faced by what may be the two greatest instinctual drives of man, lust and survival. On his endeavor to uphold a knightly promise, he presents himself in what he believes to be an inevitable demise. By doing so he opposes all instinctual compulsion to act in such a way to secure life rather than face what will lead to his bereavement. Although he is presented with a way out by various characters, he only falls into his will to survive when presented with an option that will still allow him to keep his promise to the Green Knight while breaking one that seems slightly less crucial. The Lady of the manner in which he resides before facing his quest gives him a green sash which supposedly will guaranty him life in the face of the Green knight’s blade. Although he has made a promise to present the Lord of the manner with all his earnings from his daily endeavors, he maintains the extant of the green sash in a clandestine manner, breaking the agreement he has made. The following day, as he is to face his challenger, he “ Arose and arrayed him in his rich attire; Tucked away the token that his temptress had left”( Sir Gawain, 152). The “temptress” plays a major character role in the story, challenging Sir Gawain's integrity by ways of seduction. Not only is this a moral test presented by the natural order of mid evil marital traditions, but it is a literal test put out by the Green Knight himself. Although Sir Gawain maintains his knightly honour in the face of a seducing temptress, he does not do so to the social level of the Green Knight. Throughout the story it becomes evident that the force which keeps him on his knightly tack is not merely the presence of social conduct driven by the judicial system of the knightly manner, but rather the fear of divine punishment. He often justifies his actions by preceding with a stance of religious vindication. “By Heaven”( 151) he introduces his actions, and By the word “sin” he defines his excuses. The reason by which Sir Gawain maintains his moral code become clairvoyant through his religious allusion. This also becomes questionable based on the environment in which the story takes place in relation to the religious scene. He lives by a knightly code based on christian ideals which becomes clear through his various mentions of Jesus Christ. Juxtaposed to his religious motivation, we are also presented with what seems to be the need to maintain a reputation, or interpersonal social status. This too be a component of what drives Sir Gawain to seek out the church of the Green knight.
The interactions of man can be categorized by the same lenses of behavioral understanding. The Actions of man which are understood by the majority of society to be moral, could stem from either of the motivations which drive the actions of Sir Gawain . Throughout history countless examples of human benevolence and selflessness have presented themselves in the most unfavorable circumstances. Always a light flickers in a dark room. A great majority of the world may be driven to inspire this light due to a religious aspiration or even obligation. Humanity will often govern itself by law based on not ideals, but the very self evident “ Commandments” of a higher power. Others however understand social relations to be driven by a moral compass not merely driven by the heavy hand of God. This alternative system of ethical conduct can be explained by the theory of a categorical imperative; this is a system of governing interpersonal interaction opposing the common idea that in order to do so, a higher power must be relevant in order to insure both a reward and punishment pertinent in an afterlife. This theory puts forth two dogmas which if put into action, would theoretically set forth the groundwork to a better world: First, an action is only moral if it can be universalised. In other words, if it can be wished to be done in all circumstances, and still present a favorable outcome. Second, an action is only moral if it treats all people as ends rather than means. This means that people must not be used to benefit others.
Both Ideals of moral promotion are viable ways in which one can view the motivation behind good deeds. Whether it be the fear or devotion to a divine being, or an habitual drive to cooperate with one another in order to create a more functioning society, man is clearly able to do good deeds for others. This is evident both in the story of Sir Gawain and the Green Knight, as well as modern social interaction. Neither of these theories are the correct way to sum up the complexities of human interaction with respect to benevolent deeds, but are rather simply two lenses from which to observe and analyze social conduct.

A two lens approach to a universal singularity

People pick up others trash; they give charity to those who need it. Sometimes they even save a maiden or two. What drives man to such measures? After all, hasn’t it become universally excepted that our world is governed by realism, that people will only act in a way to set themselves up for a more favorable outcome? There is a drive, a motivation, a purpose which pushes mankind to do what is right, what is just, and what will make the world a better place. Both in the story of Sir Gawain and the Green Knight, and modern interpersonal relations, examples of an intangible moral code become subsurface inevitability's. With similarities so evident, a question must be asked of where they derive from, whether it be divine revelation or a prototype of relative idealism. These good deeds may in fact be merely motivated by the aspiration for heavenly glory, selfishly securing an afterlife more favorable than another. However, they also may be driven by a moral code separate from the realm of divine intervention, an ethical system driven by the hope for a functioning society governed by an example of trace socialism, “the greater good”.

Divine intervention plays a key role in the decision making of Sir Gawain and keeps him from falling into worldly traps which challenge his integrity on various realms of social conduct. He is faced by what may be the two greatest instinctual drives of man, lust and survival. On his endeavor to uphold a knightly promise, he presents himself in what he believes to be an inevitable demise. By doing so he opposes all instinctual compulsion to act in such a way to secure life rather than face what will lead to his bereavement. Although he is presented with a way out by various characters, he only falls into his will to survive when presented with an option that will still allow him to keep his promise to the Green Knight while breaking one that seems slightly less crucial. The Lady of the manner in which he resides before facing his quest gives him a green sash which supposedly will guaranty him life in the face of the Green knight’s blade. Although he has made a promise to present the Lord of the manner with all his earnings from his daily endeavors, he maintains the extant of the green sash in a clandestine manner, breaking the agreement he has made. The following day, as he is to face his challenger, he “ Arose and arrayed him in his rich attire; Tucked away the token that his temptress had left”( Sir Gawain, 152). The “temptress” plays a major character role in the story, challenging Sir Gawain's integrity by ways of seduction. Not only is this a moral test presented by the natural order of mid evil marital traditions, but it is a literal test put out by the Green Knight himself. Although Sir Gawain maintains his knightly honour in the face of a seducing temptress, he does not do so to the social level of the Green Knight. Throughout the story it becomes evident that the force which keeps him on his knightly tack is not merely the presence of social conduct driven by the judicial system of the knightly manner, but rather the fear of divine punishment. He often justifies his actions by preceding with a stance of religious vindication. “By Heaven”( 151) he introduces his actions, and By the word “sin” he defines his excuses. The reason by which Sir Gawain maintains his moral code become clairvoyant through his religious allusion. This also becomes questionable based on the environment in which the story takes place in relation to the religious scene. He lives by a knightly code based on christian ideals which becomes clear through his various mentions of Jesus Christ. Juxtaposed to his religious motivation, we are also presented with what seems to be the need to maintain a reputation, or interpersonal social status. This too be a component of what drives Sir Gawain to seek out the church of the Green knight.
The interactions of man can be categorized by the same lenses of behavioral understanding. The Actions of man which are understood by the majority of society to be moral, could stem from either of the motivations which drive the actions of Sir Gawain . Throughout history countless examples of human benevolence and selflessness have presented themselves in the most unfavorable circumstances. Always a light flickers in a dark room. A great majority of the world may be driven to inspire this light due to a religious aspiration or even obligation. Humanity will often govern itself by law based on not ideals, but the very self evident “ Commandments” of a higher power. Others however understand social relations to be driven by a moral compass not merely driven by the heavy hand of God. This alternative system of ethical conduct can be explained by the theory of a categorical imperative; this is a system of governing interpersonal interaction opposing the common idea that in order to do so, a higher power must be relevant in order to insure both a reward and punishment pertinent in an afterlife. This theory puts forth two dogmas which if put into action, would theoretically set forth the groundwork to a better world: First, an action is only moral if it can be universalised. In other words, if it can be wished to be done in all circumstances, and still present a favorable outcome. Second, an action is only moral if it treats all people as ends rather than means. This means that people must not be used to benefit others.
Both Ideals of moral promotion are viable ways in which one can view the motivation behind good deeds. Whether it be the fear or devotion to a divine being, or an habitual drive to cooperate with one another in order to create a more functioning society, man is clearly able to do good deeds for others. This is evident both in the story of Sir Gawain and the Green Knight, as well as modern social interaction. Neither of these theories are the correct way to sum up the complexities of human interaction with respect to benevolent deeds, but are rather simply two lenses from which to observe and analyze social conduct.

who is Caedmon?

Sunday, September 18, 2011

who is Caedmon?

Who is Caedmon?
He is the earliest poet that we know of.
He is an Anglo Saxon religious poet. A monk from his time (657–680) named Bede wrote about him that “By his verse the minds of many were often excited to despise the world, and to aspire to heaven."
His only surviving work is known as Caedmon's Hymn.
This poem is one of the earliest examples of Old English poetry.
“ It is also one of the earliest examples of a poem written in a Germanic language.”

Now [we] must honour

the guardian of heaven,

the might of the architect,

and his purpose,

the work of the father of glory

— as he, the eternal lord,

established

the beginning of wonders.

He, the holy creator,

first created heaven as a roof

for the children of men.

Then the guardian of mankind

the eternal lord,

the Lord almighty

afterwards appointed

the middle earth,

the lands, for men

The Curious Case of the Dog in the Night Time by Mark Huddon offers us a view into a world we most likely, would otherwise not explore. Through the Adventures of Christopher John Francis Boone, we connect to him on more than one dimension. The story is told from the point of view of a boy who suffers from a disease that above all, leaves him isolated from his society and humanity in general. In some way this isolation leads him into a better understood relationship with animals. Although he can relate to animals, he can almost never comprehend human emotion, save those he has studied with note cards. Christopher suffers from autism; this disease, however, leaves him with a keen understanding of the logical world. His ability to count off prime numbers, and make maps in his mind are unlike the average child. He draws conclusions which govern his day and his reactions to certain circumstances by completely nonsensical variables. From example, he concludes what kind of day he will have by the color of the cars he sees on the way to school, and the degree of the day, by the number of those cars. He navigates through a labyrinth of bedlam and irrational people by relying on the sanctuary of order and predictability.
When something goes wrong for him, and he does not know how to deal with it, he multiplies square roots in his head until he is relaxed again. This is a cathartic experience for him because he finds reliance in concepts held constant.
The story takes off when Christopher's neighbor's dog is murdered and he is the suspect. He decides to become an investigator but the truths he finds are much bigger than anybody had anticipated. Through his quest to find the killer of the neighbor’s dog, Christopher comes to realise the lies that had been spoon fed to him throughout his life. He finds out that his mother is still living after years of being told that she suffered a fatal heart attack.
This leads him to believe that his father is not safe because he lied to him, and as it turns out is the murderer of the dog.
When Christopher runs away to live with his mother, we are truly taking into his mind and thought process. As the tension of the story progresses, his mental path or rational progress slows down. Less and less becomes solvable. And for Christopher, When something is not rational or governed by a constant natural law, it may as well not exist at all.
This story is so strong because it allows us to explore the mind of a boy that is somehow different from us, if not in every way. Although this does not allow us to connect to the character through characteristics which we hold constant in our personal lives, it allows us to both sympathise and admire the character for his presented circumstances and strong will. We are taken through a journey which would otherwise be unattainable. Truly Unique.

Disgrace “The Chosen One

Disgrace, by J.M Coetzee, deals with post apartheid South Africa.
He depicts a land rich in both culture and ethnicity, a melting pot of different beliefs and races.
The Story deals with a professor, David Laurie, who has been baited by the most delectable of earthly desire, lust. In his search for a rekindled sexual life, his private life becomes a community scandal. After being put on trial by the university, he leaves his job as a teacher. In his quest to find a simple life, one less tainted by the judgment of society, he moves in with his daughter in a small farm. During his time with his daughter, events take place which reveal to him his own mortality, the thin, fragile, separation between life and death. To David it takes this fall, this stumble into and inevitable quagmire of suffering, to find any measure of redemption for his faults. The challenges which David overcomes, put him in situations where he has two choices, to give in to what is “easier” and simply move away, or to stay and get through the experience with the ones he loves, in this case, his daughter who is without argument, the real victim of the story. Along with this symbolic search for redemption, David faces off with physical challenges of cultures clashing in the midst of what is now, his life, his home, his daughter. Soon he realizes that there is little to do, and that the reigns are not always in his hands. His daughter, seeking both refuge and acceptance, marries her neighbor/ worker, who will help her father the bi product of racial discrimination and blood hate.
The story takes the reader through a transformation from a story of the romantics of every day life, young lust, and unrequited desire, into one oh an equally harsh physical strain of his life on Lucy, his daughter’s, farm. There are many levels of, what I believe is the same struggle, which David goes through. First being that of the jubilant lust of an aging man or “ servant of Eros” in a world of certain social criteria, second, that of his work. David is crushed by the changing view point of the university, to whom romantic literature and poetry are not on par with the importance of technological and scientific education. Third is the struggle of the book that David is writing parallel to the progression of the story, which mirrors Davids own personal emotional equilibrium. Lastly, and perhaps most importantly, the struggle of an evolving society. David is living in the time of post apartheid South Africa, with the memory of “ the old days”. The transformation that David’s thoughts and beliefs must make is a great one , only made worse by the assault of him and his daughter, and his useless quest for justice. All these interwoven themes make this book the influential piece of writing it is. On one level or another, I found it impossible to not connect with both the character and the circumstances he is faced with. I feel lucky to have flipped from page to page and travel through his journey with him, learning, growing, becoming. I personally bear witness to the evolution and growth of Mr. David Laurie, both mentally, and physically, Both as a father, and a lover. What a beautiful story of personal conquest.