Human Resource Management Essay Example | Topics and Well Written Essays - 1500 words - 11

Human Resource Management - Essay Example Employees may submit, in writing, any comments or documentation related to their job performance. If a performance review contains a recommendation to refute a salary increase, the supervisor or Chief Executive Officer must give clear and logical action for the employee to follow to get the increment. An employee’s performance must be re-evaluated after six months and, if required, the increment is permissible. Informal reviews may take place throughout the year; however, for any information to be included in the employee’s personnel file, the review must hold a written document read and signed by the employee. Other than the formal review and any informal reviews conducted by employees’ supervisor, the Executive Director can talk about performance with any employee regularly. Such discussions may be followed up by written statement, a copy of which will be placed in the staff member’s file. Health Benefits: The employees are given a choice between HMO (health maintenance organization) and a PPO (preferred provider organization). Also, the Company will bear 80 percent of the cost of medical insurance for employees and their dependents. Dental coverage is also included in the health benefit. The Vision plan is also a part of the health benefit offered by the Company which includes free yearly eye test and an annual allowance for new glasses or contact lenses.   Based on the judgment of the Chief Executive Officer, the Company may top up an employee’s salary while he/she is on short-term disability. The amount of the â€Å"top up† will be one-third of the staff person’s salary at the time of the disability leave. Educational Assistance: The Company also offers financial back up for educational assistance for the employees and his/her immediate family. This entails in-house educational programmes for the employees, scholarships and educational loans for employees’ children. Our Company believes in safeguarding the rights of female

The French Reign of Terror Essay Example for Free

The French Reign of Terror Essay As if the French Revolution were not enough, the French people having endured decades of irresponsible governing and political unrest were plunged into another nightmare of drastic proportion. Indeed, in today’s terms the French terror would be called an act of genocide. The Reign of Terror is synonymous with one man in particular: Maximilien Francois Marie Isidore Robespierre. Robespierre was born in Arras on 5 May 1758, to an advocate father but was brought up by relatives along with three siblings after the tragic death of his mother in 1767. Robespierre himself qualified as an advocate in 1781 and exhibiting profound oratory prowess he became a successful advocate. His fascination of social theory grew into a form of a hobby with his chief mentor being the French philosopher Jean Jaques Rousseau. Robespierre joined a group that became known as the Jacobin Club, of which he was nominated president. This group of intellectuals were often referred to as â€Å"The Incorruptibles† and along with Petion de Villeneuve, the two men became patriotic to the company of France. At this stage, war with Austria was imminent. In June of 1791 King Louis XVI and Marie Antoinette attempted to defect and Robespierre’s former support for the monarchy dwindled. The Duke of Brunswick made full use of this political unrest and together with Prussia and certain non-patriotic French threatened France with annihilation should anyone oppose his entry into France (Age of the Sage, 2008). The Reign of Terror lasted from September 1793-July 1974 and was largely due to the philosophical belief that the guillotine and execution, although terrible and extreme, was necessary for the building of a pure French nation. Rousseau, the philosopher held the belief that no man is inherently evil or born evil, but that society makes them evil. This gives rise however to old argument of whether the chicken or the egg came first. So an estimated 16 000 people between these dates were guillotine in an effort to purge the nation of the trouble makers and rabble of society from January. The corruption that settled into France after the execution of the monarchs, questioned whether or not the monarchy had been so bad after all, since the battles between Austria and France were not in Frances’ favour, those that appeared to be siding with the enemy were, of course disposed of by the Jacobin Assembly. The Committee of Public safety, of which Robespierre and his colleague Danton were influential, ruled France from January of 1793, but it was only in September that the mass executions began in earnest. The Assembly passed from Danton to Robespierre and the real collapse of Robespierres reign of terror came to an abrupt and grotesque end when he condemned his two friends Danton and Desmoulins ( The France of Victor Hugo). At this stage the obvious pressure of power and worse still of maintaining power had taken its toll on the diverse Robespierre. By some misfortune, he believed his own fellow comrades to be conspiring against him. This scenario is not unlike that of the German autocrat Adolph Hitler, whose mantra and volatile personality played out in a similar fashion. The connection is that they both were intent on ‘purging’ their countries and were staunch defenders of their nationality. The simple paranoia that had gripped Robespierre was defined by rumor alone, when it was heard that Danton had been taking bribes from officials and the monarchy, whether or not this was true is met with considerable skepticism. Desmoulin had the misfortune of having sided with Danton on a completely different subject altogether. The fact that he sided with Danton once must surely mean that he is acting in the same way as Danton and is therefore also not adverse to corruption. The cycle of paranoia is in the end the very rationale that sent Robespierre to his death on 28 July 1794 (Ibid. ). The rationale used by Robespierre was one of intense self-delusion. The only man to decide what was right and what was wrong, he allowed no other arguments to sway his opinion. With the death of his two friends, he had crossed the barrier between seeking what was good and right for the people and what satisfied himself. In modern terms he could be termed Narcissistic, a disorder associated with many of the modern autocrats including Adolph Hitler and Saddam Hussein. That there was something wrong with the ideology of purging the nation may not have been the chief problem, the problem was his meteoric and shadowed rise to power. At this stage some of the members of the Committee planned the coup of Robespierres power, fearing their own lives to be in danger. He was arrested the day before his execution, the Committee not leaving room for his defense or release (Ibid. ). But Robespierre did not go to the guillotine alone, nineteen followers were also sentenced, including Louis St Just and Georges Couthon (Age of the Sage, 2008) A moral question inevitably rears its head within the context of the story of Robespierre: at what stage does a good idea become a horribly bad one? At what stage does one the power of a group of people pass to one person, and why? Moral high-ground in this case argues that yes, society should be purged of those who corrupt it, but who is granted the soul power with which to judge these people? In addition to this is the philosophical question Robespierre himself might have asked: what are the just deserts? Just deserts, contemplated by the ancient philosophers such as Socrates, Plato and Aristotle would say that to each person should be given the penalty they deserve for the crime they committed. A person convicted of treason of felony, would be measured not in the same way as one convicted for murder. This would not give Robespierre or his compatriots grounds by which to execute those who have not committed murder, or those who cannot be tried beyond reasonable doubt for what they have allegedly done. This was Robespierres prime downfall. But Robespierre was not alone in his plight to rid France of the corrupt. He numbered about 19 supporters close to him. Along with Danton and Desmoulins was also the likes of Marat and the upstart St Just and Couthon. St Just and Couthon were bothe guillotined with Robespierre on that fateful July day. Robespierre is quoted as having said in a proposal to the deputation at Aisne, In the situation in which it now is, gangrened by corruption, and without power to remedy it, the Convention can no longer save the republic; both will perish together. (Morris, 2007). Jean Paul Marat, a Swiss born doctor, died not long after the start of the Reign of Terror, when he was assassinated by Charlotte Corday in his apartment. Marat had suffered a debilitating skin disease contracted from hiding out in sewers after the execution of the monarchy. Because he opposed the trial and guillotining of his king and queen, he was hated by the ruling party of the parliament at the time, the Girondins and had been on the run since his outspokenness regarding the lack of justice in the parliament. The Jacobin Club of course welcomed him whole-heartedly as an alliance, but after his tragic stabbing, the leading forces of the Committee began to weaken. With Danton and Robespierre now the main voices for the cause it was not long before the rot would set in (NNDB, 2008). Jean Jacques Danton had also opposed the trial of the king and had also pleaded for the release of his friend Marat, long before the execution of the monarch’s occurred. Although he was allied to Robespierre, he did not consider him to be terribly bright, yet saw him in this manner as a good scapegoat in the face of the new decision to purge France. To Danton’s demise, Robespierre had his moment of revenge when he ordered Danton’s execution. But Danton died with one phrase that would soon prove to be right, I leave it all in a frightful welter, he said; not a man of them has an idea of government. Robespierre will follow me; he is dragged down by me. Ah, better be a poor fisherman than meddle with the government of men! (NNDB, 2008). Camille Desmoulins and his wife Lucille were both executed by the maniacal Robespierre along with Danton. He was a writer and as a result had great power to boost or shatter any government or parliament. More a friend of St Just than Robespierre, he was accepted into the fold of Jacobin Assemblies and continued to write in favour of the purge of France. Also a fan of Jean Jaques Rousseau, Desmoulins used Rousseau’s statement â€Å"burning is not answering†, to the indignant Robespierre on the day he ordered the burning of Desmoulins Vieux Cordelier. At this stage both St Just and Robespierre were becoming too fundamentalist about their pursuits, using unnecessary means to order the execution of civilians on a whim rather than because they had grievously damaged the Assembly (NNDB, 2008). Memoirs written in a dissertation called Memoirs From Beyond The Grave, by Francois-Rene de Chateaubriand recalls the life of a noble man returning to Paris after the revolution. The excerpt it cutting and altogether rather frank in its description of the Paris under Terror. â€Å"In 1792, when I returned to Paris, it no longer exhibited the same appearance as in 1789 and 1790. It was no longer the new-born Revolution, but a people intoxicated, rushing on to fulfil its destiny across abysses and by devious ways. The appearance of the people was no longer curious and eager, but threatening. The kings flight on June 21, 1791, gave an immense impulse to the Revolution. Having been brought back to Paris on June 25, he was dethroned for the first time, in consequence of the declaration of the National Assembly that all its decrees should have the force of law, without the kings concurrence or assent. I visited several of the Clubs. The scenes at the Cordeliers, at which I was three or four times present, were ruled and presided over by Dantona Hun, with the nature of a Goth. Faithful to my instincts, I had returned from America to offer my sword to Louis XVI. , not to involve myself in party intrigues. I therefore decided to emigrate. Brussels was the headquarters of the most distinguished emigres. There I found my trifling baggage, which had arrived before me. The coxcomb emigres were hateful to me. I was eager to see those like myself, with 600 livres income. My brother remained at Brussels as an aide-de-camp to the Baron de Montboissier. I set out alone for Coblentz, went up the Rhine to that city, but the royal army was not there. Passing on, I fell in with the Prussian army between Coblentz and Treves. My white uniform caught the kings eye. He sent for me; he and the Duke of Brunswick took off their hats, and in my person saluted the old French army†(De Chateaubriand, 1802). In his memoirs, the division in France was obvious, and was not to die even in the writings observed by the writer Alexandre Dumas, whose book The Three Musketeers, bravely holds to the army of the king. The state of France was not only thwarted by impending attacks of Austrian and Prussian power but also threatened by the Terror from within its country, which had originally formed in order to prevent the breaking up of the unity France had tried to maintain. Bertrand Barere de Vieuzac remembers the succession of the Robespierre Triumverate and the request to disband the law of violence as a means to control and prevent further deterioration of the already fragile climate. De Vieuzac had been a member of the Committee and Constituent Assembly: â€Å"As for the Committee of Public Safety, they stated that they had played no role in the matter, and disowned the law completely. Everyone agreed that it would be revoked the next day. After this decision, Robespierre and Saint-Just stated that they would put the matter before the public. They stated that it was perfectly clear that a party had been created to ensure immunity for the enemies of the people and that in this way, Libertys most ardent friends would be lost. But, they said, they would know how to protect the good citizens against the combined maneuvering of the two governmental committees. They departed, threatening members of the committee, including Carnot, among others, whom Saint-Just called an aristocrat and threatened to denounce to the Assembly. It was like a declaration of war between the two committees and the triumvirate. †(De Vieuzac, 1842: 205-206). Another memoir that relates the opposite side of the field are from the Nationalist movement, those opposing Robespierre. Marthurin de Lescure recalls how he stood up against the Triumverate and by some miracle was not executed for his beliefs. His prime argument was that a man cannot be persecuted on the grounds of hi opinion. He remembers the idea of persecution of civilians and parliamentarians simply because their opinion differed from that of Danton and Robespierre: â€Å"Bentabolles proposition requesting a report on my motion was rightfully argued against, since the freedom of opinion is the right of a representative of the people, and that without this freedom, the entire State would be oppressed. Also, far from wanting either a report or a decree on this matter, I proposed that only those who were against this sacred right receive a punishment. In addition, Bentabolles language made it clear how the Montagnards judged the silence of their colleagues on their right. They called them the weak beings, a name which, if they were right, was a serious charge against us, since we were sent by the Nation to uphold its interests. To neglect those interests, or sacrifice them through weakness, would have been a real failure to do our duty. But we only had the appearance of weakness, because, not being able to fight the follies of the Mountain under pain of death, our inertia was but a great strength. We preferred the dangers, the disrespect, the humiliations with which we were bombarded, than giving in to being accomplices of the Mountain for our own safety. Nothing was easier for us than to line up in the reassuring ranks of our dominators. But the price to pay for this peace was worse than death. . . . There was, in the space that separated the Right from the Mountain, a spot in the hall that was called the stomach. Those that sat there were not of the Right, they did not share in our humiliations, but neither did they have the courage to disprove the evil done by the left side by sitting so close. They had nonetheless the silly pride to call themselves wiser that those on their right, even though they were less courageous, and alone deserved the name â€Å"weak beings. †Ã¢â‚¬ (de Lescure, 1881: 410-413). I the end, Robespierre had his day, and it was an entirely necessary part of the French history from the point of view that it draws attention to the dangers of radicalism. It draws the realization that power is both fixating and damaging. Robespierre has unfortunately been reincarnated in the form of Adolph Hitler, Josef Stalin and Saddam Hussein and in time has become the most hated and strangely respected man in French history. The French Terror lasted a maximum of 15 months but killed more than 16 000 people in a vain attempt to rid society of corruption. It is not unlike the ideas of the ancient philosophers, but it has to be remembered that what works in theory may not work in reality. Sources: Bertrand Barere de Vieuzac, Memoires de B. Barere, membre de la constituante, de la Convention, du Comite de Salut public, et de la Chambre des representants, vol. 2 (Paris: J. Labitte, 1842), 205–6. Translated by Exploring the French Revolution project staff from original documents in French found in John Hardman, French Revolution Documents 1792–95, vol. 2 (New York: Barnes Noble Books, 1973), 250. â€Å"Camille Desmoulins†, â€Å"Georges Jacques Danton† and â€Å"Jean Paul Marat†. 2008. NNDB. Accessed: 11 February 2008. (http://www. nndb. com/people/480/000097189/)(http://www. nndb. com/people/658/000092382/ ) (http://www. nndb. com/people/630/000092354/)

The Relationship Between Religion and Israel Essay -- religion, theolo

Israel, the place call the holy land, the land, which Jesus walked, however, it is widely acknowledged that tensions between secular and religious sectors constitute a salient feature of Israeli society. If one were to try to summarize the relationship of Israel to Jewish religion, he would say that it is related but not equivalent to certain concepts of Israel. Most people think of the holy land when they hear the names Israel but one must ask the question is Israel truly the holy land. This essay will show the relationship between religion and Israel. Religion in the broadest sense may be defined as man's attitude towards the unseen, and the earliest forms of human thought furnish the clue from which must be traced the development of those great systems of religion that have at different time periods been professed by certain groups of people. The term religion must also include, not only beliefs in unseen spiritual agencies, but also numerous customs, superstitions, and myths which have usually been regarded by the people of the specific society or community. As far as, Jewish religion goes, there are many different opinions about the origin and history of people and the religion. The Jews are a people who trace their descent from the biblical Israelites and who are united by the religion called Judaism. They are not a race; Jewish identity is a mixture of ethnic, national, and religious elements. An individual may become part of the Jewish people by conversion to Judaism; but a born Israel who rejects Judaism or adopts another religion does not entirely lose his Jewish identity. In biblical times the Jews were divided into 12 tribes: Reuben, Simeon (Levi), Judah, Issachar, Zebulun, Benjamin, Dan, Naphtali, Gad, Ash... ...ment of the Israeli culture with religious Jewishness. Because of the diversity in the different religiosity categories’ exigencies from the social order, one may speak in this respect of the Israeli society as an example of conflictual multiculturalism. This notion designates this kind of multiculturalism where the dominant culture conditions the insertion of groups on their acceptance of exigencies which, in given respects, contradict their own self-perceptions. Religiosity in Israel is bound to multi-sided conflicts, which is conjunctively articulated through a continuum of approaches. This religious convictions stand behind the stage explains the sharpness that conflictedness may eventually take on. Yet, as we have seen, in this case, religiosity does not divide this society dichotomously and actors remain bound by common references, albeit unevenly.

One Direction boy-band Essay

One Direction is a boy-band formed by Zayn Malik, Liam Payne, Louis Tomlinson, Harry Styles and Niall Horan, the band was formed in a contest called The X Factor. Body: The X Factor UK is a British competition in which several people in order to fulfill his dream of being a singer going to participate. So as determined to win Niall Horan, Harry Styles, Louis Tomlinson, Liam Payne and Zayn Malik entered the contest individually, then his mentor Simon Cowell saw something special in the boys and decided to join them and he was not wrong. Although they were in 3rd place, today is the most famous! boy-band in the world After they finish the contest they decided to record their first album and with the help of the money he won in the contest and with his mentor Simon’s discography called Sony and Syco could finish their first album called â€Å"Up All Night† which was released on November 18, 2011 in Ireland and in the UK on 21 November with a beautiful content of 13 songs and disc Special Edition has 3 more songs. Up All Night won the first place in sales in United Kingdom, in EUA the 1st place on the Billboard, which is a form of measuring success, and was the third album most sold in 2011. That same year they released a song that comes on the album, called † â€Å"What Makes You Beautiful†currently the most famous song, which was in 4th place from Billboard. † Last year they released their second album called â€Å"Take Me Home† 9 and 13 November depending on the country, the disc includes 13 songs, the disc Special Edition 4 more songs and the Deluxe 13 songs more Special Edition 4 more other 3 songs. In Mexico reached first place in sales in one week. The Take Me Home tour began on February 23 in London, and continues around the world, reached Mexico on 8 and 9 June, until complete. Conclusion: To Me One Direction is the boy-band more talented and fun that exists, since boys are normal people and make mistakes like us, have fun like us, have flaws like us and make all the same to us (they are human but believe it or not). And although not like many to me if I like, because as says Cher Loyd (singer) â€Å"guys hate to One Direction because sing what a girl wants to hear  and what a boy fears say†.

Nature Ralph Walden Emerson and Henry David Thoreau Walden

SELDA PUR 2009105153 ‘NATURE’ AND ‘WALDEN’ ‘Nature’ and ‘Walden’ are two art works basically giving the similar messages to the readers. Their writers are different but one of the things which make these works similar is Henry David Thoreau is affected by Ralph Waldo Emerson’s works and ideas very much. Secondly, their essays are both inspired from transcendentalism movement. Finally, their theme are both the same, they deal with mainly the idea of ‘nature’. While comparing these two essays, it is better to look at them deeper separately. Nature is an essay written by Ralph Waldo Emerson and published in 1836.The importance of this work is that transcendentalism arose with this art of work. Transcendentalism is mainly a combination of reason and emotion; in a more detailed way, transcendentalism is about self-reliance. One has to look into herself/himself and turn her/his face to the nature, purity and has to be away from society, and their mind is supposed not to be full of organized believes and political theories. This movement became a leading aspect in literature with the publication of Nature; therefore, when analyzing the work ‘Nature’, the main features of transcendentalism will be encountered and understood better.In Nature, Emerson explains the relationship between man and nature. In the nature, every object is simple and sign of wisdom. In earth, as living creatures, people have pleasures and this is not only because they are human but also due to the nature. When people look at nature, they realize the perfectness, happiness of the nature. They realize the existence of God. Nature makes people realize that they are a part of God. In nature, everything is designed for humanity. People get benefits from nature. Everything in it is interconnected and they serve to people.By this perception, Emerson also implies that nature is alive, surrounding and serving to human. By his transcendentalist perception, Emerson also implies everything that human is need of is in nature, so people must look at and live the nature, they must be purified from dirtiness of the society and industry. Emerson also defines beauty in Nature. Beauty must be searched in the nature. Beauty is the pleasure of perceiving the nature. Emerson links the morality and nature because all two has extreme purity. God give people virtue and intellect. With these features, people can reach the beauty, the ruthiness of nature. Emerson sees these values as a part of nature, and man can be relieved only in nature. Nature connects people to each other. As a living aspect, nature has a language. Language is a combination of systematic symbols. Also nature has symbols in it. People use these symbols to be able to understand each other and the nature. In other words, nature provides people communication. According to Emerson, man and nature are in interconnection. They are dependent, if man beh aves nature in a good way, so the nature serves the man in a best way.Therefore, man has to follow the nature, has to take nature’s purity, its moral values. Nature is a present for man from God. Man uses nature to find his spirit, truth, morality and values. With the help of nature, man can get rid of earthly devilry. Nature is the last place of destination. Man came from the nature and will go to the nature again. Nature is a server of man. It is pure and stainless. If man can reach this purity, he can find his soul. If man gets rid of the society’s destroyed values and environment and keep the nature pure, nature will serve humanity in its best way.As mentioned above, Emerson expresses his feelings about in a reasonable way. It can be seen that Emerson used both emotion and reason in his essays, which is related to transcendentalism movement. Also, in aspect of the theme, it is obvious that Emerson focuses on the self-reliance and its relation to the nature. He deal s with the nature and man in a detailed way and connects these features to each other in a sensible way. Briefly, Emerson writes how the nature serves to man, how man use the nature to live in morality and purity. ‘Walden’ is written by Henry David Thoreau and published in 1854.This art of work is a product of a real experience and inspired by the transcendentalism movement. Not only his writing style is inspired by transcendentalism but also Thoreau applied this movement, idea in his life style and wanted to experience this idea. It can be said that transcendentalism is not only an idea for Thoreau, but it is also must be put into practice in real life and this shows his pragmatic approach. Thoreau by living in a cabin for two years near Walden Pond which is formally owned by Emerson wanted to create his own perception of society and nature.He focused on simple ways of living and self-sufficiency. He decided to direct his life in this way when he encountered Emersonâ⠂¬â„¢s works. He liked the idea, movement ‘transcendentalism’ and actually practiced it. Living with no money and alone, only with nature and understanding the society by this way was his main goal. He shared his experiences in his book Walden. He did not live in a wild environment as he mentioned also in his book, he lived near the town near a lake. He pragmatically wanted to see if living in this simplicity is really good or not.In Walden, he firstly explains his plans for this two-year life in a cabin. In this simple life, he has just food, shelter, clothes and fuel. He supplies these with the help of his friends and family. In his work, he criticizes his neighbors who dedicate their lives to working for a better living. However, he, himself, also works for building his house and growing plants. He writes everyday in this house in addition to daily routines like cleaning land, preparing and growing food. He reads many books and wishes a utopian world in which people are educated very well so the all of the people would be noble and wise.One of the aspects Thoreau argued in his book is that transcendentalism is not only an idea and it is something also that must be lived, experienced and put into life. He explains his life in this cabin within the perspective of transcendentalism. He is delighted with the beauty of nature and his basic, simple daily routines. He is delighted with not being in a rush, not being governed by money. Nature helps him to gain a more pure, clear, moral perspective and to analyze the real life by comparing it with his simple life. As a result, he criticizes the city life and its effects on the nature.Society and industry ruins the beauty and purity of the nature. For example, he is interrupted by the voices coming from trains, railway. Railway is a symbol of city life which is ruining the nature and its natural way. His being alone along these two years is beneficial according to Thoreau, because he thinks that his soli tude made him closer to the nature. He is left to his own resources in nature and the nature is the only friend of him. He has the opportunity of analyzing the nature and his desolation in the nature makes his pastoral way of life morally upright.Thoreau wanted to experience this because he wanted to escape from civilization and experience the purity of nature. He wanted to see whether or not he could live without luxury. However, what he did in Walden is also writing and reading a lot. Like Emerson does in Nature, Thoreau also talks about the goodness of nature, being solitude and being close to the nature. They both state that man need to live in purity to relief and reach the happiness and to be able to purified from the society. They both criticize the bad effects of society n nature, they both represent that society and industry ruins the purity and clarity of the nature. They both criticize the materialist way of living. However, in Walden it can be seen that Thoreau tries to find a way to connect civilization and nature in a pure concept. The main difference between Emerson and Thoreau is that Thoreau is pragmatics in his belief of ‘transcendentalism’. Emerson supports this idea but does not put into action. Also, while Thoreau explains transcendentalism on the basis of his real experiences, Emerson explains it only in a theoretical way.Therefore, while Emerson only talks about the nature’s purity and society’s devilry, Thoreau also tries to find a middle course between nature and society to some point. This can be because Thoreau is more realistic and he does critics on the basis of his own experiences. Emerson and Thoreau criticized the society and industry in the same way. They both state that it ruins the nature. They both state that desolation provides people to be closer with the nature and to analyze the nature and society.Desolation makes people understand that they are a part of the nature and the nature gives its pur ity to people and people must not pollute this purity by society and industry. They both use emotion and reasoning in their writings and explain things in a sensible way. However, their style is different. While Thoreau uses a more complicated language which is full of metaphors, paradoxes, sarcasm, irony, oxymoron, Emerson uses a more simple language and Emerson becomes more understandable and ‘Nature’ becomes easier to read when compared to ‘Walden’.Another point that must be assessed while comparing these art works must be that while Emerson puts forth the movement transcendentalism himself, Thoreau is the one who is inspired by this transcendentalism philosophy. It can be observed that by trying to look into deeper the idea of transcendentalism, Thoreau reflects the idea in a more realistic way. This is also because of the Thoreau’s pragmatic approach to the idea. Both these works have similarities more than differences, because the writers both have the same desire, they both criticize the materialism but supports the idea ‘transcendentalism’.

a question of framing essays

a question of framing essays A landscape is a series of named locales, a set of relational places linked by paths, movements and narratives. (Tilley '94 conclusion) It's a long way from rural New South Wales to rural n/e France or more precisely the other way around but with the right light and a morning mist and possibly the squinting of eyes, a paddock with a haystack here could be there or there here. Though of course it would only be a trick of the mind and the light, the paddocks and the haystacks carry their own stories which would refuse to engage in such deception but they may be captured in their own elements, engaged in that moment of mist filled eye-squint, to mingle and enmesh with the viewers stories/ memories/ passages and possibly here or there or both be dabbed upon a canvas. Stolen from its place of Being, a haystack out of context with its reason. Later to travel the world, a representative of it's time, locale, people. (...) A journey along a path can be claimed to be a paradigmatic cultural act, since it is following in the steps inscribed by others whose steps have worn a conduit for movement which becomes the correct or 'best way to go. There is usually a good reason for following in a particular direction linking places in a serial trajectory, and the more people who have shared in the purpose of the path the more important it becomes. Paths form an essential medium for routing of social relations, connecting up spatialimpressions with temporally inscribed memories. (Tilley '94) A question of framing. What is in view and not, what comes into view and leaves. Objects/thoughts depart, move through the field of vision/thinking to make way for others. Again I am driving the freeway to Canberra. I'm going to the National Gallery to see 'Monet ...

Life and Work of H.L. Mencken, Writer and Social Critic

Life and Work of H.L. Mencken, Writer and Social Critic H.L. Mencken was an American author and editor who rose to prominence in the 1920s. For a time, Mencken was considered one of the sharpest observers of American life and culture. His prose contained countless quotable phrases that worked their way into the national discourse. During his lifetime, the Baltimore native was often called The Sage of Baltimore. Often regarded as a wildly controversial figure, Mencken was known for expressing strident  opinions that were difficult to categorize. He commented on political issues in a syndicated newspaper column and exerted influence on modern literature through a popular magazine he co-edited, The American Mercury. Fast Facts: H.L. Mencken Known As: The Sage of BaltimoreOccupation: Writer, editorBorn: September 12, 1880 in Baltimore, MarylandEducation: Baltimore Polytechnic Institute (high school)Died: January 29, 1956 in Baltimore, MarylandFun Fact: Ernest Hemingway made mention of Menckens influence in his novel The Sun Also Rises, in which protagonist Jake Barnes reflects, So many young men get their likes and dislikes from Mencken. Early Life and Career Henry Louis Mencken was born September 12, 1880 in Baltimore, Maryland. His grandfather, who had emigrated from Germany in the 1840s, prospered in the tobacco business. Menckens father, August, was also in the tobacco business, and young Henry grew up in a comfortable middle class home. As a child, Mencken was sent to a private school operated by a German professor. As a teen he moved on to a public high school, the Baltimore Polytechnic Institute, from which he graduated at the age of 16. His education was focused on science and mechanics, subjects that would prepare him for a career in manufacturing, Yet Mencken was far more fascinated by writing and the study of literature. He credited his love of writing to his childhood discovery of Mark Twain, and especially Twains classic novel,  Huckleberry Finn. Mencken grew into an avid reader and aspired to be a writer. His father, however, had other ideas. He wanted his son to follow him into the tobacco business, and for a few years, Mencken worked for his father. However, when Mencken was 18, his father died, and he took it as a chance to follow his ambition. He presented himself at the office of a local newspaper, The Herald, and asked for a job. He was turned down at first, but persisted and eventually landed a job writing for the paper. An energetic and quick learner, Mencken quickly rose to be the Heralds city editor and ultimately the editor. Journalism Career In 1906, Mencken moved to the Baltimore Sun, which became his professional home for most of the rest of his life. At the Sun, he was offered the chance to write his own column, titled The Freelance. As a columnist, Mencken developed a style in which he attacked what he perceived as ignorance and bombast. Much of his writing targeted what he considered mediocrity in politics and culture, often delivering cutting satire in carefully crafted essays. Mencken blasted those he considered hypocrites, which often included sanctimonious religious figures and politicians. As his scathing prose appeared in magazines nationwide, he attracted a following of readers who saw him as an honest appraiser of American society. When World War I broke out, Mencken, who was very proud of his German roots and skeptical of the British, seemed to be on the wrong side of mainstream American opinion. He was somewhat sidelined during controversies about his loyalty, especially after the United States entered the war, but his career rebounded in the 1920s. Fame and Controversy In the summer of 1925, when a Tennessee schoolteacher, John Scopes, was put on trial for teaching about the theory of evolution, Mencken traveled to Dayton, Tennessee to cover his trial. His dispatches were syndicated to newspapers around the country. The noted orator and political figure William Jennings Bryan had been brought in as a special prosecutor for the case. Mencken gleefully mocked him and his fundamentalist followers. Menckens reporting on the Scopes Trial was widely read, and citizens of the Tennessee town hosting the trial were outraged. On July 17, 1925, the New York Times published a  dispatch from Dayton  topped with the following stacked headlines: Mencken Epithets Rouse Daytons Ire, Citizens Resent Being Called Babbitts, Morons, Peasants, Hill-Billies, and Yokels, and Talk of Beating Him Up. Shortly after the conclusion of the trial, William Jennings Bryan died. Mencken, who had reviled Bryan in life, wrote a brutally shocking appraisal of him. In the essay, titled In Memoriam: W.J.B., Mencken attacked the recently departed Bryan without mercy, dismantling Bryans reputation in classic Mencken style: If the fellow was sincere, then so was P. T. Barnum. The word is disgraced and degraded by such uses. He was, in fact, a charlatan, a mountebank, a zany without sense or dignity. Menckens skewering of Bryan seemed to define his role in the America of the Roaring Twenties. Savage opinions written in elegant prose brought him fans, and his rebellion against what he saw as Puritanical ignorance inspired readers. The American Mercury While writing his syndicated newspaper column, Mencken held a second and equally demanding job as a co-editor, with his friend George Jean Nathan, of the literary magazine The American Mercury. The magazine published short fiction as well as journalism, and generally featured articles and pieces of criticism by Mencken. The magazine became known for publishing the work of major American writers of the era, including  William Faulkner,  F. Scott Fitzgerald, Sinclair Lewis, and  W.E.B. Du Bois. In 1925, an issue of The American Mercury was banned in Boston when a short story in it was deemed to be immoral. Mencken traveled to Boston and personally sold a copy of the issue to one of the censors so he could be arrested (as a crowd of college students cheered him on). He was acquitted and widely praised for his defense of freedom of the press. Mencken resigned from the editorship of the American Mercury in 1933, at a time when his political views were seen as getting more conservative and out of touch with progressive readers. Mencken expressed open contempt for  President Franklin D. Roosevelt  and endlessly mocked and condemned the programs of the  New Deal. The eloquent rebel of the 1920s had turned into a grumpy reactionary as the country suffered during the Great Depression. The American Language Mencken had always been deeply interested in the development of language, and in 1919 had published a book, The American Language, which documented how words came into use by Americans. In the 1930s, Mencken returned to his work documenting language. He encouraged readers to send him examples of words in various regions of the country, and busied himself with that research. A greatly enlarged fourth edition of  The American Language  was published in 1936. He later updated the work with supplements published as separate volumes. Menckens research on how Americans changed and used the English language is dated by now, of course, but it is still informative and often very entertaining. Memoirs and Legacy Mencken had been friendly with Harold Ross, the editor of The New Yorker, and Ross, in the 1930s, encouraged Mencken to write autobiographical essays for the magazine. In a series of articles, Mencken wrote about his childhood in Baltimore, his raucous years as a young journalist, and his adult career as an editor and columnist. The articles were eventually published as a series of three books,  Happy Days,  Newspaper Days, and  Heathen Days. In 1948 Mencken, keeping to his long tradition, covered both major party political conventions and wrote syndicated dispatches about what he had seen. Late that year he suffered a stroke from which he only partly recovered. He had difficulty speaking, and his ability to read and write had been lost. He lived quietly in his house in Baltimore, visited by friends, including William Manchester, who would write the first major biography of Mencken. He died on January 29, 1956. Though he had been out of the public eye for years, his death was  reported as front-page news  by the New York Times. In the decades since his death, Menckens legacy has been widely debated. There is no doubt he was a writer of great talent, but his display of bigoted attitudes surely diminished his reputation. Sources Mencken, H. L. Gale Contextual Encyclopedia of American Literature, vol. 3, Gale, 2009, pp. 1112-1116. Gale Virtual Reference Library.  Berner, R. Thomas. Mencken, H. L. (1880–1956). St. James Encyclopedia of Popular Culture, edited by Thomas Riggs, 2nd ed., vol. 3, St. James Press, 2013, pp. 543-545.  Henry Louis Mencken. Encyclopedia of World Biography, 2nd ed., vol. 10, Gale, 2004, pp. 481-483.  Manchester, William.  The Life and Riotous Times of H.L. Mencken. Rosetta Books, 2013.Mencken, H. L., and Alistair Cooke.  The Vintage Mencken. Vintage, 1990.