Virtue - Plato Essay Example for Free

Virtue Plato Essay And others who are mute auditors. The scene is laid in the house of Cephalus at the Piraeus; and the whole dialogue is narrated by Socrates the day after it actually took place to Timaeus Hermocrates, Critias, and a nameless person, who are introduced in the Timaeus. I WENT down yesterday to the Piraeus with Glaucon, the son of Ariston, that I might offer up my prayers to the goddess; and also because I wanted to see in what man- ner they would celebrate the festival, which was a new thing. I was delighted with the procession of the inhabitants; but that of the Thracians was equally, if not more, beautiful. When we had finished our prayers and viewed the spectacle, we turned in the direction of the city; and at that instant Polemarchus, the son of Cephalus, chanced to catch sight of us from a distance as we were starting on our way home, and told his servant to run and bid us wait for him. The servant took hold of me by the cloak behind, and said, Polemarchus desires you to wait. I turned round, and asked him where his master was. There he is, said the youth, coming after you, if you will only wait. Certainly we will, said Glaucon; and in a few minutes Polemarchus appeared, and with him Adeimantus, Glaucons brother, Niceratus, the son of Nicias, and several others who had been at the procession. Polemarchus said to me, I perceive, Socrates, that you and your companion are already on your way to the city. You are not far wrong, I said. But do you see, he rejoined, how many we are? Of course. And are you stronger than all these? for if not, you will have to remain where you are. May there not be the alternative, I said, that we may per- suade you to let us go? But can you persuade us, if we refuse to listen to you? he said. Certainly not, replied Glaucon. Then we are not going to listen; of that you may be assured. Adeimantus added: Has no one told you of the torch-race on horseback in honor of the goddess which will take place in the evening? With horses! I replied. That is a novelty. Will horsemen carry torches and pass them one to another during the race? Yes, said Polemarchus; and not only so, but a festival will be celebrated at night, which you certainly ought to see. Let us rise soon after supper and see this festival; there will be a gathering of young men, and we will have a good talk. Stay then, and do not be perverse. Glaucon said, I suppose, since you insist, that we must. Very good, I replied. Accordingly we went with Polemarchus to his house; and there we found his brothers Lysias and Euthydemus, and with them Thrasymachus the Chalcedonian, Charmantides the Paeanian, and Cleitophon, the son of Aristonymus. There too was Cephalus, the father of Polemarchus, whom I had not seen for a long time, and I thought him very much aged. He was seated on a cushioned chair, and had a garland on his head, for he had been sacrificing in the court; and there were some other chairs in the room arranged in a semicircle, upon which we sat down by him. He saluted me eagerly, and then he said: You dont come to see me, Socrates, as often as you ought: If I were still able to go and see you I would not ask you to come to me. But at my age I can hardly get to the city, and therefore you should come oftener to the Piraeus. For, let me tell you that the more the pleasures of the body fade away, the greater to me are the pleasure and charm of conversation. Do not, then, deny my request, but make our house your re- sort and keep company with these young men; we are old friends, and you will be quite at home with us. I replied: There is nothing which for my part I like better, Cephalus, than conversing with aged men; for I regard them as travellers who have gone a journey which I too may have to go, and of whom I ought to inquire whether the way is smooth and easy or rugged and difficult. And this is a question which I should like to ask of you, who have arrived at that time which the poets call the threshold of old age: Is life harder toward the end, or what report do you give of it? I will tell you, Socrates, he said, what my own feeling is. Men of my age flock together; we are birds of a feather, as the old proverb says; and at our meetings the tale of my acquaintance commonly is: I cannot eat, I cannot drink; the pleasures of youth and love are fled away; there was a good time once, but now that is gone, and life is no longer life. Some complain of the slights which are put upon them by relations, and they will tell you sadly of how many evils their old age is the cause. But to me, Socrates, these complainers seem to blame that which is not really in fault. For if old age were the cause, I too, being old, and every other old man would have felt as they do. But this is not my own experi- ence, nor that of others whom I have known. How well I remember the aged poet Sophocles, when in answer to the question, How does love suit with age, Sophocles — are you still the man you were? Peace, he replied; most gladly have I escaped the thing of which you speak; I feel as if I had escaped from a mad and furious master. His words have often occurred to my mind since, and they seem as good to me now as at the time when he uttered them. For certainly old age has a great sense of calm and freedom; when the pas- sions relax their hold, then, as Sophocles says, we are freed from the grasp not of one mad master only, but of many. The truth is, Socrates, that these regrets, and also the complaints about relations, are to be attributed to the same cause, which is not old age, but mens characters and tempers; for he who is of a calm and happy nature will hardly feel the pressure of age, but to him who is of an opposite disposition youth and age are equally a burden. I listened in admiration, and wanting to draw him out, that he might go on — Yes, Cephalus, I said; but I rather suspect that people in general are not convinced by you when you speak thus; they think that old age sits lightly upon you, not because of your happy disposition, but because you are rich, and wealth is well known to be a great comforter. You are right, he replied; they are not convinced: and there is something in what they say; not, however, so much as they imagine. I might answer them as Themistocles answered the Seriphian who was abusing him and saying that he was famous, not for his own merits but because he was an Athenian: If you had been a native of my country or I of yours, neither of us would have been famous. And to those who are not rich and are impatient of old age, the same reply may be made; for to the good poor man old age can- not be a light burden, nor can a bad rich man ever have peace with himself. May I ask, Cephalus, whether your fortune was for the most part inherited or acquired by you? Acquired! Socrates; do you want to know how much I acquired? In the art of making money I have been midway between my father and grandfather: for my grandfather, whose name I bear, doubled and trebled the value of his patrimony, that which he inherited being much what I possess now; but my father, Lysanias, reduced the property below what it is at present; and I shall be satisfied if I leave to these my sons not less, but a little more, than I received. That was why I asked you the question, I replied, because I see that you are indifferent about money, which is a characteristic rather of those who have inherited their fortunes than of those who have acquired them; the makers of fortunes have a second love of money as a creation of their own, resembling the affection of authors for their own poems, or of parents for their children, besides that natural love of it for the sake of use and profit which is common to them and all men. And hence they are very bad company, for they can talk about nothing but the praises of wealth. That is true, he said. Yes, that is very true, but may I ask another question? — What do you consider to be the greatest blessing which you have reaped from your wealth? One, he said, of which I could not expect easily to convince others. For let me tell you, Socrates, that when a man thinks himself to be near death, fears and cares enter into his mind which he never had before; the tales of a world below and the punishment which is exacted there of deeds done here were once a laughing matter to him, but now he is tormented with the thought that they may be true: either from the weakness of age, or because he is now drawing nearer to that other place, he has a clearer view of these things; suspicions and alarms crowd thickly upon him, and he begins to reflect and consider what wrongs he has done to others. And when he finds that the sum of his transgressions is great he will many a time like a child start up in his sleep for fear, and he is filled with dark forebodings. But to him who is conscious of no sin, sweet hope, as Pindar charmingly says, is the kind nurse of his age: Hope, he says, cherishes the soul of him who lives in justice and holiness, and is the nurse of his age and the companion of his journey — hope which is mightiest to sway the restless soul of man. How admirable are his words! And the great blessing of riches, I do not say to every man, but to a good man, is, that he has had no occasion to deceive or to defraud others, either intentionally or unintentionally; and when he departs to the world below he is not in any apprehension about offerings due to the gods or debts which he owes to men. Now to this peace of mind the possession of wealth greatly contributes; and there-fore I say, that, setting one thing against another, of the many advantages which wealth has to give, to a man of sense this is in my opinion the greatest. Well said, Cephalus, I replied; but as concerning justice, what is it? — to speak the truth and to pay your debtsno more than this? And even to this are there not exceptions? Sup- pose that a friend when in his right mind has deposited arms with me and he asks for them when he is not in his right mind, ought I to give them back to him? No one would say that I ought or that I should be right in doing so, any more than they would say that I ought always to speak the truth to one who is in his condition. You are quite right, he replied. But then, I said, speaking the truth and paying your debts is not a correct definition of justice. Quite correct, Socrates, if Simonides is to be believed, said Polemarchus, interposing. I fear, said Cephalus, that I must go now, for I have to look after the sacrifices, and I hand over the argument to Polem- archus and the company. Is not Polemarchus your heir? I said. To be sure, he answered, and went away laughing to the sacrifices. Tell me then, O thou heir of the argument, what did Simonides say, and according to you, truly say, about justice? He said that the repayment of a debt is just, and in saying so he appears to me to be right. I shall be sorry to doubt the word of such a wise and inspired man, but his meaning, though probably clear to you, is the re- verse of clear to me. For he certainly does not mean, as we were just now saying, that I ought to return a deposit of arms or of anything else to one who asks for it when he is not in his right senses; and yet a deposit cannot be denied to be a debt. True. Then when the person who asks me is not in his right mind I am by no means to make the return? Certainly not. When Simonides said that the repayment of a debt was jus- tice, he did not mean to include that case? Certainly not; for he thinks that a friend ought always to do good to a friend, and never evil. You mean that the return of a deposit of gold which is to the injury of the receiver, if the two parties are friends, is not the repayment of a debt — that is what you would imagine him to say? Yes. And are enemies also to receive what we owe to them? To be sure, he said, they are to receive what we owe them; and an enemy, as I take it, owes to an enemy that which is due or proper to himthat is to say, evil. Simonides, then, after the manner of poets, would seem to have spoken darkly of the nature of justice; for he really meant to say that justice is the giving to each man what is proper to him, and this he termed a debt. That must have been his meaning, he said. By heaven! I replied; and if we asked him what due or proper thing is given by medicine, and to whom, what answer do you think that he would make to us? He would surely reply that medicine gives drugs and meat and drink to human bodies. And what due or proper thing is given by cookery, and to what? Seasoning to food. And what is that which justice gives, and to whom? If, Socrates, we are to be guided at all by the analogy of the preceding instances, then justice is the art which gives good to friends and evil to enemies. That is his meaning, then? I think so. And who is best able to do good to his friends and evil to his enemies in time of sickness? The physician. Or when they are on a voyage, amid the perils of the sea? The pilot. And in what sort of actions or with a view to what result is the just man most able to do harm to his enemy and good to his friend? In going to war against the one and in making alliances with the other. But when a man is well, my dear Polemarchus, there is no need of a physician? No. And he who is not on a voyage has no need of a pilot? No. Then in time of peace justice will be of no use? I am very far from thinking so. You think that justice may be of use in peace as well as in war? Yes. Like husbandry for the acquisition of corn? Yes. Or like shoemaking for the acquisition of shoes — that is what you mean? Yes. And what similar use or power of acquisition has justice in time of peace? In contracts, Socrates, justice is of use. And by contracts you mean partnerships? Exactly. But is the just man or the skilful player a more useful and better partner at a game of draughts? The skilful player. And in the laying of bricks and stones is the just man a more useful or better partner than the builder? Quite the reverse. Then in what sort of partnership is the just man a better partner than the harp-player, as in playing the harp the harp- player is certainly a better partner than the just man? In a money partnership. Yes, Polemarchus, but surely not in the use of money; for you do not want a just man to be your counsellor in the purchase or sale of a horse; a man who is knowing about horses would be better for that, would he not? Certainly. And when you want to buy a ship, the shipwright or the pilot would be better? True. Then what is that joint use of silver or gold in which the just man is to be preferred? When you want a deposit to be kept safely. You mean when money is not wanted, but allowed to lie? Precisely. That is to say, justice is useful when money is useless? That is the inference. And when you want to keep a pruning-hook safe, then justice is useful to the individual and to the State; but when you want to use it, then the art of the vine-dresser? Clearly. And when you want to keep a shield or a lyre, and not to use them, you would say that justice is useful; but when you want to use them, then the art of the soldier or of the musician? Certainly. And so of all other things —justice is useful when they are useless, and useless when they are useful? That is the inference. Then justice is not good for much. But let us consider this further point: Is not he who can best strike a blow in a boxing match or in any kind of fighting best able to ward off a blow? Certainly. And he who is most skilful in preventing or escaping from a disease is best able to create one? True. And he is the best guard of a camp who is best able to steal a march upon the enemy? Certainly. Then he who is a good keeper of anything is also a good thief? That, I suppose, is to be inferred. Then if the just man is good at keeping money, he is good at stealing it. implied in the argument. That is Then after all, the just man has turned out to be a thief. And this is a lesson which I suspect you must have learnt out of Homer; for he, speaking of Autolycus, the maternal grand- father of Odysseus, who is a favorite of his, affirms that He was excellent above all men in theft and perjury. And so, you and Homer and Simonides are agreed that justice is an art of theft; to be practised, however, for the good of friends and for the harm of enemies — that was what you were saying? No, certainly not that, though I do not now know what I did say; but I still stand by the latter words. Well, there is another question: By friends and enemies do we mean those who are so really, or only in seeming? Surely, he said, a man may be expected to love those whom he thinks good, and to hate those whom he thinks evil. Yes, but do not persons often err about good and evil: many who are not good seem to be so, and conversely? That is true. Then to them the good will be enemies and the evil will be their friends? True. And in that case they will be right in doing good to the evil and evil to the good? Clearly. But the good are just and would not do an injustice? True. Then according to your argument it is just to injure those who do no wrong? Nay, Socrates; the doctrine is immoral. Then I suppose that we ought to do good to the just and harm to the unjust? that better. I like But see the consequence: Many a man who is ignorant of human nature has friends who are bad friends, and in that case he ought to do harm to them; and he has good enemies whom he ought to benefit; but, if so, we shall be saying the very op- posite of that which we affirmed to be the meaning of Simonides. Very true, he said; and I think that we had better correct an error into which we seem to have fallen in the use of the words friend and enemy. What was the error, Polemarchus? I asked. We assumed that he is a friend who seems to be or who is thought good. And how is the error to be corrected? We should rather say that he is a friend who is, as well as seems, good; and that he who seems only and is not good, only seems to be and is not a friend; and of an enemy the same may be said. You would argue that the good are our friends and the bad our enemies? Yes. And instead of saying simply as we did at first, that it is just to do good to our friends and harm to our enemies, we should further say: It is just to do good to our friends when they are good, and harm to our enemies when they are evil? Yes, that appears to me to be the truth. But ought the just to injure anyone at all? Undoubtedly he ought to injure those who are both wicked and his enemies. When horses are injured, are they improved or deteriorated? The latter. Deteriorated, that is to say, in the good qualities of horses, not of dogs? Yes, of horses. And dogs are deteriorated in the good qualities of dogs, and not of horses? Of course. And will not men who are injured be deteriorated in that which is the proper virtue of man? Certainly. And that human virtue is justice? To be sure. Then men who are injured are of necessity made unjust? That is the result. But can the musician by his art make men unmusical? Certainly not. Or the horseman by his art make them bad horsemen? Impossible. And can the just by justice make men unjust, or speaking generally, can the good by virtue make them bad? Assuredly not. Any more than heat can produce cold? It cannot. Or drought moisture? Clearly not. Nor can the good harm anyone? Impossible. And the just is the good? Certainly. Then to injure a friend or anyone else is not the act of a just man, but of the opposite, who is the unjust? I think that what you say is quite true, Socrates. Then if a man says that justice consists in the repayment of debts, and that good is the debt which a just man owes to his friends, and evil the debt which he owes to his enemies — to say this is not wise; for it is not true, if, as has been clearly shown, the injuring of another can be in no case just. I agree with you, said Polemarchus. Then you and I are prepared to take up arms against anyone who attributes such a saying to Simonides or Bias or Pittacus, or any other wise man or seer? I am quite ready to do battle at your side, he said. Shall I tell you whose I believe the saying to be? Whose? I believe that Periander or Perdiccas or Xerxes or Ismenias the Theban, or some other rich and mighty man, who had a great opinion of his own power, was the first to say that justice is doing good to your friends and harm to your enemies. Most true, he said. Yes, I said; but if this definition of justice also breaks down, what other can be offered? Several times in the course of the discussion Thrasymachus had made an attempt to get the argument into his own hands, and had been put down by the rest of the company, who wanted to hear the end. But when Polemarchus and I had done speaking and there was a pause, he could no longer hold his peace; and, gathering himself up, he came at us like a wild beast, seeking to devour us. We were quite panic-stricken at the sight of him. He roared out to the whole company: What folly, Socrates, has taken possession of you all? And why, sillybillies, do you knock under to one another? I say that if you want really to know what justice is, you should not only ask but answer, and you should not seek honor to yourself from the refutation of an opponent, but have your own answer; for there is many a one who can ask and cannot answer. And now I will not have you say that justice is duty or advantage or profit or gain or interest, for this sort of nonsense will not do for me; I must have clearness and accuracy. I was panic-stricken at his words, and could not look at him without trembling. Indeed I believe that if I had not fixed my eye upon him, I should have been struck dumb: but when I saw his fury rising, I looked at him first, and was therefore able to reply to him. Thrasymachus, I said, with a quiver, dont be hard upon us. Polemarchus and I may have been guilty of a little mistake in the argument, but I can assure you that the error was not in- tentional. If we were seeking for a piece of gold, you would not imagine that we were knocking under to one another, and so losing our chance of finding it. And why, when we are seeking for justice, a thing more precious than many pieces of gold, do you say that we are weakly yielding to one another and not doing our utmost to get at the truth? Nay, my good friend, we are most willing and anxious to do so, but the fact is that we cannot. And if so, you people who know all things should pity us and not be angry with us. How characteristic of Socrates! he replied, with a bitter laugh; thats your ironical style! Did I not foresee — have I not already told you, that whatever he was asked he would refuse to answer, and try irony or any other shuffle, in order that he might avoid answering? You are a philosopher, Thrasymachus, I replied, and well know that if you ask a person what numbers make up twelve, taking care to prohibit him whom you ask from answering twice six, or three times four, or six times two, or four times three, for this sort of nonsense will not do for me — then obviously, if that is your way of putting the question, no one can answer you. But suppose that he were to retort: Thrasymachus, what do you mean? If one of these numbers which you interdict be the true answer to the question, am I falsely to say some other number which is not the right one? — is that your meaning? — How would you answer him? Just as if the two cases were at all alike! he said. Why should they not be? I replied; and even if they are not, but only appear to be so to the person who is asked, ought he not to say what he thinks, whether you and I forbid him or not? I presume then that you are going to make one of the interdicted answers? I dare say that I may, notwithstanding the danger, if upon reflection I approve of any of them. But what if I give you an answer about justice other and better, he said, than any of these? What do you deserve to have done to you? Done to me! — as becomes the ignorant, I must learn from the wise — that is what I deserve to have done to me. What, and no payment! A pleasant notion! I will pay when I have the money, I replied. But you have, Socrates, said Glaucon: and you, Thrasyma- chus, need be under no anxiety about money, for we will all make a contribution for Socrates. Yes, he replied, and then Socrates will do as he always does — refuse to answer himself, but take and pull to pieces the answer of someone else. Why, my good friend, I said, how can anyone answer who knows, and says that he knows, just nothing; and who, even if he has some faint notions of his own, is told by a man of authority not to utter them? The natural thing is, that the speaker should be someone like yourself who professes to know and can tell what he knows. Will you then kindly answer, for the edification of the company and of myself? Glaucon and the rest of the company joined in my request, and Thrasymachus, as anyone might see, was in reality eager to speak; for he thought that he had an excellent answer, and would distinguish himself. But at first he affected to insist on my answering; at length he consented to begin. Behold, he said, the wisdom of Socrates; he refuses to teach himself, and goes about learning of others, to whom he never even says, Thank you. That I learn of others, I replied, is quite true; but that I am ungrateful I wholly deny. Money I have none, and therefore I pay in praise, which is all I have; and how ready I am to praise anyone who appears to me to speak well you will very soon find out when you answer; for I expect that you will answer well. Listen, then, he said; I proclaim that justice is nothing else than the interest of the stronger. And now why do you not praise me? But of course you wont. Let me first understand you, I replied. Justice, as you say, is the interest of the stronger. What, Thrasymachus, is the meaning of this? You cannot mean to say that because Polyd- amas, the pancratiast, is stronger than we are, and finds the eating of beef conducive to his bodily strength, that to eat beef is therefore equally for our good who are weaker than he is, and right and just for us? Thats abominable of you, Socrates; you take the words in the sense which is most damaging to the argument. Not at all, my good sir, I said; I am trying to understand them; and I wish that you would be a little clearer. Well, he said, have you never heard that forms of govern- ment differ — there are tyrannies, and there are democracies, and there are aristocracies? Yes, I know. And the government is the ruling power in each State? Certainly. And the different forms of government make laws demo- cratical, aristocratical, tyrannical, with a view to their several interests; and these laws, which are made by them for their own interests, are the justice which they deliver to their subjects, and him who transgresses them they punish as a breaker of the law, and unjust. And that is what I mean when I say that in all States there is the same principle of justice, which is the interest of the government; and as the government must be supposed to have power, the only reasonable conclusion is that everywhere there is one principle of justice, which is the interest of the stronger. Now I understand you, I said; and whether you are right or not I will try to discover. But let me remark that in defining justice you have yourself used the word interest, which you forbade me to use. It is true, however, that in your definition the words of the stronger are added. A small addition, you must allow, he said. Great or small, never mind about that: we must first inquire whether what you are saying is the truth. Now we are both agreed that justice is interest of some sort, but you go on to say of the stronger; about this addition I am not so sure, and must therefore consider further. Proceed. I will; and first tell me, Do you admit that it is just for sub- jects to obey their rulers? I do. But are the rulers of States absolutely infallible, or are they sometimes liable to err? To be sure, he replied, they are liable to err? Then in making their laws they may sometimes make them rightly, and sometimes not? True. When they make them rightly, they make them agreeably to their interest; when they are mistaken, contrary to their in- terest; you admit that? Yes. And the laws which they make must be obeyed by their sub- jectsand that is what you call justice? Doubtless. Then justice, according to your argument, is not only obedience to the interest of the stronger, but the reverse? What is that you are saying? he asked. I am only repeating what you are saying, I believe. But let us consider: Have we not admitted that the rulers may be mistaken about their own interest in what they command, and also that to obey them is justice? Has not that been admitted? Yes. Then you must also have acknowledged justice not to be for the interest of the stronger, when the rulers unintentionally command things to be done which are to their own injury. For if, as you say, justice is the obedience which the subject renders to their commands, in that case, O wisest of men, is there any escape from the conclusion that the weaker are commanded to do, not what is for the interest, but what is for the injury of the stronger? Nothing can be clearer, Socrates, said Polemarchus. Yes, said Cleitophon, interposing, if you are allowed to be his witness. But there is no need of any witness, said Polemarchus, for Thrasymachus himself acknowledges that rulers may some- time command what is not for their own interest, and that for subjects to obey them is justice. Yes, Polemarchus — Thrasymachus said that for subjects to do what was commanded by their rulers is just. Yes, Cleitophon, but he also said that justice is the interest of the stronger, and, while admitting both these propositions, he further acknowledged that the stronger may command the weaker who are his subjects to do what is not for his own interest; whence follows that justice is the injury quite as much as the interest of the stronger. But, said Cleitophon, he meant by the interest of the stronger what the stronger thought to be his interest — this was what the weaker had to do; and this was affirmed by him to be justice. Those were not his words, rejoined Polemarchus. Never mind, I replied, if he now says that they are, let us accept his statement. Tell me, Thrasymachus, I said, did you mean by justice what the stronger thought to be his interest, whether really so or not? Certainly not, he said. Do you suppose that I call him who is mistaken the stronger at the time when he is mistaken? Yes, I said, my impression was that you did so, when you admitted that the ruler was not infallible, but might be sometimes mistaken. You argue like an informer, Socrates. Do you mean, for example, that he who is mistaken about the sick is a physician in that he is mistaken? or that he who errs in arithmetic or grammar is an arithmetician or grammarian at the time when he is making the mistake, in respect of the mistake? True, we say that the physician or arithmetician or grammarian has made a mistake, but this is only a way of speaking; for the fact is that neither the grammarian nor any other person of skill ever makes a mistake in so far as he is what his name implies; they none of them err unless their skill fails them, and then they cease to be skilled artists. No artist or sage or ruler errs at the time when he is what his name implies; though he is commonly said to err, and I adopted the common mode of speaking. But to be perfectly accurate, since you are such a lover of accuracy, we should say that the ruler, in so far as he is a ruler, is unerr- ing, and, being unerring, always commands that which is for his own interest; and the subject is required to execute his com- mands; and therefore, as I said at first and now repeat, justice is the interest of the stronger. Indeed, Thrasymachus, and do I really appear to you to argue like an informer? Certainly, he replied. And do you suppose that I ask these questions with any de- sign of injuring you in the argument? Nay, he replied, suppose is not the word — I know it; but you will be found out, and by sheer force of argument you will never prevail.

A detailed account of the Black Tuesday events Essay Example for Free

A detailed account of the Black Tuesday events Essay Question: 1 Black Tuesday refers to a day in Bahamian history, April 27, 1965. The then-Opposition Leader and former Prime Minister of the Bahamas Sir Lynden Pindling threw the Speakers Mace out of the House of Assembly window in protest against the unfair gerrymandering of constituency boundaries by the then ruling United Bahamian Party (UBP) government. Thursday the 16th day of April, 1965, around 3 o’clock in the afternoon, the draft order providing for the new constituency boundaries under section 63 of the 1964 constitution was in session in the house of assembly. In the chair was Dr. Raymond .W. Sawyer, the Deputy Speaker; on the floor was Sir Milo Butler, the member for the Western District. Sir Milo Butler shouted out in range at The Chairman â€Å"This Constituency Commission had done wicked things in cutting up New Providence and the Out Islands in a damnable way in order to give themselves the Minority Government a distinct advantage in the next General Elections† Sir Milo continued talking without ending. See more: Old Age Problem essay Only a little bit of grain of sand was in the quarter hour glass, the Chairman turned to Sir Milo and said, â€Å"I am very sorry but the member’s time has run out†, â€Å"Sir Milo replied â€Å"It’s very kind of you to remind me, but I intend to talk on. I ain’t going to let any grain of sand stop me from talking. Don’t throw sand in my mouth just yet I ain’t dead yet†. The Deputy Speaker noticed that Sir Milo Butler reached further than he should, suspended the proceedings and reported this incident to the Speaker, The Hon. Robert (Bobby) Symonette. The Speaker, having been informed, turned to Sir Milo Butler and asked him to be seated. The people’s champion misunderstood the language of parliament. â€Å"I am not addressing my chair. I am addressing this House,† he replied. Due to his disobedience Milo Butler was named under rule 37, It was then motion seconded to Hon. Geoffrey A.D Johnston and it was passed. The Spea ker turned, to Milo and asked him to please withdraw. He acted out and didn’t want to withdraw. He continuously pound his right fist on the table, scattered papers and said, â€Å"If I leave Mr. Speaker you are going to have to take me out†. That was his last refusal. It took four police-sergeants to physically remove Sir Milo from The House of Assembly. Shortly after that, A.D. Hanna spoke over his time limit and he also refused to stop speaking and was carried out by two police men, But Mr. A.D. Hanna wanted equal rights; he wanted four police men to carry him out as well  therefore two more carried him out. Tuesday, 27 of April a week later the House of Assembly met again which was the reply to the April 16th meeting. In the Speaker’s elevated chair was the Honorable Robert .H. Symonette and on his right was his father, the Premier, Sir Roland .T. Symonette. On the Speaker’s left was the Leader of the Opposition, Sir Lynden .O. Pindling and members of the P.L.P further down. The P.L.P wasn’t so different from Sir. Milo Butler, they opened windows when the room was air-conditioned; they stamped their feet’s and beat on tables ranted and rave in one gesture against the draft constituency order. Sir Lynden Pindling lifted the ancient mace from the Speaker’s desk and said â€Å"This mace is the symbol of authority, and the authority for the islands belongs to the people, and the people are outside of this House and so this mace belongs outside too.† Sir Pindling threw the mace through the window while Sir Milo butler threw the two quarter hour glasses out of the same window. The P.L.P all stormed out of The House of Assembly, where they were welcomed by a crowed of their followers on Bay Street. It brought a halt for an hour or so, however after the mace was replace. The U.B.P’s had power laboured long and hard and finally passed the Draft Constituency Order into Law nevertheless the official opposition’s absence.

Research Project: Is Frozen and Inspiring Film?

Research Project: Is Frozen and Inspiring Film? Introduction In a kingdom called Arendelle, there lived two princesses, named Elsa and Anna. Elsa is eldest sister and she has magical powers which are a kinetic energy that is able to control cold weather and produce ice through the palms of her hand. One night while Elsa is playing with her little sister Anna, Elsa accidentally hurt Anna with her ice powers. This incident had shocked the King and Queen because Elsa’s power is too strong for her to even control it so the King and Queen went out into the night in search for some help from the trolls to heal Anna. The leader of the trolls said that in order to heal her, they must make Anna forget about the whole incident. The King and Queen have decided to isolate Elsa from Anna until Elsa has learned to control her powers because they are afraid that Elsa might accidentally hurt Anna again. This isolation has caused the relationship between Anna and her sister Elsa to have a rift between them and more unfortunately their parents, the King and Queen have passed away in an incident at sea during a storm when the sisters were in their teenage years. As the story progresses, Elsa has finally come of age to become the Queen of the kingdom of Arendelle. The kingdom prepared a coronation for Elsa as a Queen and one of the guess is Duke of Weselton who seek exploit Arendell for profit. This coronation is a golden chance for Anna to go out, meet new people and see her sister Elsa again since they have been isolated since childhood. Anna got excited so she went out of the castle to explore her surroundings but she accidently met a handsome young Prince named Han of the Southern Isles and they both developed a mutual attraction. The coronation for Queen Elsa goes smoothly until the reception time when Anna told Elsa that Prince Han had proposed to her and unbelievably Anna had accept the marriage but her sister Elsa refuses to grant her blessing and also had forbid their sudden marriage. The sister Elsa and Anna started to argue, culminating in the exposure of Elsa’s icy power because of Elsa’s emotion outburst. This has c ause Elsa accidentally unleashing a winter in Arendelle kingdom and Elsa flees the castle. After that, Elsa went to the mountain to build a ice palace with the help of her icy power and unknowingly bring a snowman to life, name Olaf which is Anna and Elsa that have a snowman in childhood. Anna is very determine to bring back her elder sister Elsa to end the winter in Arendelle and mend the sister relationship between them. So in order to bring back Elsa, Anna has to go up to the snowy mountain to search for Elsa. In the meantime of searching, Anna meets a selling ice man called Kristoff and his reindeer and successfully convinces him to guide her up to the top of the mountain where Elsa’s icy palace should be. This have them two developed their love relationship more deeply. On the way to Elsa’s palace, they both encounter the real life cute little snowman Olaf who leads them to where Elsa exactly stays at. After a journey of calming up the mountain, they finally find Elsa’s icy palace and the sister is very happy that they can reunite again. So Anna asking Elsa to return with her back in Arendelle but Elsa think that she might hurt Anna again so she rejected Anna but again Anna keep insist that Elsa return. This had make Elsa become anxious and a ccidentally lash out her ice power on Anna heart and this making Elsa more horrified then she created a giant snow creature to drive Anna away from her together with Kristoff and Olaf. After that, Kristoff noticed that Anna’s hair is slowly turning white and he deduced that’s something bad is going on. So Kristoff decided to take Anna to his adoptive family which is trolls to seek for help. In the way of Kristoff†s family surprising Anna is very special through singing, dancing and warm welcoming because is the first girl Kristoff bring and those trolls though that Anna is Kristoff girlfriend. Trolls say that Anna’s heart is frozen by Elsa and the only cure is the kisses from her one true love if not Anna will be frozen forever. Anna though that her one true love is Han so Krisstoff bring Anna back to the Arendelle kingdom where Han is. Meanwhile Han was with Duke’s man in search for Anna but have meet Elsa icy palace and having a fight with Elsa. Unfortunately, Elsa got knocked unconsciously and imprisoned in Arendelle by Han and the Duke’s man. In the prison, Han asking Elsa to undo the winter in Arendelle but Elsa say tha t she doesn’t know how to undo the winter. When Anna reach the kingdom and reunited with Han back and Anna begged Han for him to kiss her so that she can live but cruelly Han rejected Anna and saying that he marry Anna is only for the purpose of getting control the Arendelle’s throne and leaving Anna alone in a room. After Han leave the room, Olaf come to save Anna telling her that Kristoff love her so much and bring her to Kristoff, now knowing that Anna one true love is not Han but is Kristoff. Finally, Elsa successfully escaped from the prison with the help of her own ice power. On the way Elsa runs out, she meets Han that saying Anna die because of her. This had make Elsa’s in despair as a result the storm suddenly ceases because of Elsa mood that she can control the weather. Anna and Olaf were having a hard time to find Kristoff in a blizzard and because of Elsa making the storm suddenly ceases had make Anna meets Elsa and Han in the blizzard near the kingdom and seeing that Hans was going to kill Elsa and Anna throws herself between the two just as she freezes solid, blocking Hans’ attack. As Elsa grieved for her sister, Anna begins to melt from the freeze, because of Anna make sacrifice herself to save her sister, this have shown the true love. Lastly, Elsa realize love is the only key to control her powers, so she undo back the winter in the Arendelle kingdom and helps Olaf survive in summer using her powers. Hans is send back to Southern Isles to face punishment for his crimes against the royal family of Adrenlle, while Elsa cuts off trade with Weselton. Anna and Kristoff share a kiss, and the two sisters reconcile. Frozen is a global drama who suitable for all ages. Successfully scored millions of dollars in an opening which make a highest thanksgiving debut of all time. The target audiences of Frozen are mostly college students. Frozen is a popular movie film around the world that makes the tickets sales goes up until 18 millions of US dollars. Not only the Frozen story is popular, the themes song of Frozen ‘let it go’ is also popular, for an example the viewer in YouTube reaches millions of views. The themes song and the unique story by Disney attracted many people because this is the first time Disney shows a story of true love between sister instead of the true love between princes and charming prince. Literature review In this research, selective perception has been used as our supportive theory to our topic: Do college student find the movie Frozen as inspiring. Inspiration is a sense which full of infectious and heuristic. According to Media/Impact, an introduction to mass media by Shirley Biagi, mass media not only reflect and affect politics, society and culture but also provides the audiences information and entertainment to fulfill their needs. Selective perception can be define as a concept that every people will processes informations and messages individually. When an information or messages was sent through media, different person will base on their background, own interest and the level of education to receive and react to the information and messages. For example, a college student like to watch comedy, animation and adventure this three genres of movie like Frozen, their family member most probably also will like to watch because they are influence by each other. One person will choose what to do what to read wand what to watch base on their own interest. Then, when a high educational audience watching movie Frozen, they will have much more inspiration toward the moral value of the movie as compare to low educational audiences. The high educational audiences will pay deep attention to what they have watched and will think that if the message they received can influence their minds and they will apply it in their daily life. For low educational audiences, they will think that watch movie just part of recreation. According to Mass Communication Theory by Baran SJ and Davis, selective perception is the psychological recasting which means people will change the meaning of an information and message so that it is same with the person’s belief and attitudes. Research Our title for the research about Frozen is â€Å"Do college students find the Frozen movie as inspiring?†,we had do several interview about the movie Frozen. We had list out 7 questions to interview the audience of the movie Frozen. Here are the questions inside the interview form: Have you watched the movie Frozen? Where did you watch the movie Frozen at? Do you think the movie Frozen is inspiring? Why? Did the movie Frozen inspire you to do anything? Which scene in the movie Frozen is the most inspiring for you? Why? Which character inspired you in the movie Frozen? Why? Is the â€Å"Let it go† song inspiring? Why? Since we had chose college students as our target audience, we had took 15 interviews from the students of TARUC Penang branch. We interview them inside the college and also outside the college. Inside the college means we interview the students at the canteen or in the library, some of them were at foyer. For the outside of the college, we went to the hostels of students or interview them at the restaurants near the hostel. We took interview when we had no class which means the time that we were free when we waited for the next class. The interview was also been taking when we finish all our class if we had nothing to do next. When taking the interview, we will interview the students one by one. We record their student’s ID, faculty and all the answers in the paper. After we finish all the interviews, we made conclude about the survey. Findings For question 1, we asked our interviewees â€Å"Have you watched the movie Frozen?† and all the 15 college students that we have interviewed answered â€Å"Yes† without any hesitation because Frozen is a very popular movie and it is impossible if no one has ever watched it before. For question 2, we asked where exactly did they watch the movie Frozen and 60% which means 9 out of 15 of them said that they have watched it at home on the Internet and on television whereas 40% which are 6 out of 15 of them said that they have watched it on the cinema. Watching Frozen at home is easier as they can easily download it from the Internet and watch it on their laptop or on their television. For question 3, we asked them whether the movie Frozen was inspiring and 66.66% which are 10 out of 15 gave positive answers while 33.33% which are 5 out of 15 gave negative answers. The movie itself has a lot of moral values to learn from which is why the majority did find the movie to be inspiring. For question 4, we asked them whether the movie Frozen had inspired them to do anything and 40% which are 6 out of 15 of them said â€Å"Yes† while 60% which are 9 out of 15 said â€Å"No†. The majority agreed that Frozen has inspired them to do something with themselves or within their lives as the movie focus a lot on relationships, friendships, trust and never giving up on something you believe in. For question 5, we asked them which scene in the movie Frozen had inspired them the most and 93.33% which are 14 out of 15 gave positive answers while 6.66% which are 1 out of 15 gave negative answers. The majority loved that Elsa had run away from the kingdom of Arendelle as it had taught them about freedom. They also loved how Anna had worked really hard to try and find her sister Elsa in the winter all by herself. For question 6, we asked them which character had inspired them the most and 40% which are 6 out of 15 said Elsa, 40% which are 6 out of 15 said Anna, 6.66% which are 1 out of 15 said Olaf, 6.66% which are 1 out of 15 said Kristoff and 6.66% which are 1 out of 15 said that no character had inspired them at all. The main characters are Elsa and Anna therefore the movie’s main focus is on them which is why the majority look up on these two characters as these characters had taught them the meaning of freedom and to never give up even when it seems like it is impossible. For the last question which is question 7, we asked them whether the â€Å"Let It Go† song was inspiring and asked them to give a reason why, 93.33% which are 14 out of 15 gave positive answers while 6.66% which are 1 out of 15 gave negative answers. The majority said that the song had taught them the meaning of freedom and it also helped them to release their stress. Conclusion In short, we found out that the majority of the students we have interviewed do find the movie Frozen as inspiring. We used selective perception as our theory to do our research and to find out if college students find Frozen as inspiring. Selective perception is where you read the same thing but understand it differently based on your background, interests and level of education. This theory and our research have proved to be true as different people do understand the same thing differently. All the students we interviewed have different perspectives on Frozen. Some of them watched it on the cinema while others watched it at home on their television and on the Internet. All of the students loved Elsa and Anna because of their sister relationship. Their favorite part was when Elsa caused it to winter in Arendelle. Everyone thought that it was the best scene because here in Malaysia it has never snowed before and we do not have winter therefore watching it snow in Arendelle gave them an experience of how it feels like. Frozen had managed to inspire some of the students that we have interviewed even though it is just a cartoon. They said that Frozen has a lot of moral values and meanings. Other than that, they also said that Frozen had given them different emotions. Some said that the movie was sad and some said that it actually made them happy. When asked which scene was the most inspiring, some of them said that the scene where Elsa ran away because it showed them that Elsa wanted her freedom and she got it while the minority thought that that scene meant that we cannot run away from our problems even if we tried to as it has consequences. Elsa and Anna were the most inspiring characters to our interviewees as these characters have taught them to never give up even when it seemed like it was impossible. Our group has learned that Frozen has different meaning to different kinds of people. When asked whether the theme song â€Å"Let It Go† was inspiring, t he majority gave positive answers and tells us their reason of why they think so. They said that the song lets them feel freedom and that the song is meaningful, nice and lovely. The song also helped some of them to release their stress as the song itself focuses on letting go of your problems. This research has taught us more than enough about Frozen and the selective perception theory. Working in a group was not an easy thing to go through if group member do not give full corporation to each other. Luckily, our group member tend to work together and complete the assignment on time. Through this assignment, we know that media play an important role in our daily life as it affect what we going to think about. Not to forget our tutor Ms. Louise who always guide us not only to complete the assignment but also increase our knowledge in media field which will help us in the future as a Public Relation students. References 1. Shirley Biagi. (2005). Understanding Mass Media Today. In Media/Impact (7thed., p.25). Belmont,CA:Holly J.Allen. 2. Stanley J.Baran,Ph.D., Dennis K.Davis,Ph.D. (2009). The Rise Of Limited-Effects Theory. In Mass Communication Theory (5thed., p.145). Boston, MA: Lyn Uhl 3. IMDb. Frozen plot summary. (2013). Retrieved November 21, 2014, from http://www.imdb.com/title/tt2294629/plotsummary 4. Hugel,M. (2013) Why children’s movie audiences are filled with 24-years-old . Retrieved November 22.2014, from http://mic.com/articles/76207/why-children-s-movie-audiences-are-filled-with-24-year-olds

Max Planck :: essays research papers

Max Planck On April 23, 1858 Max Karl Ernst Ludwig Planck was born in Kiel, Germany. He was the sixth child of a law professor at the University of Kiel. At the age of nine his interest in physics and mathematics was developed by his teacher Hermann Muller. When he graduated at the age of seventeen he decided to choose physics over music for his career. Although he is know for physics he was an exceptional pianist who had acquired the gift of being able to hear absolute pitch. His favorite works of music were known to be Schubert and Brahms. Entering the University of Munich in 1874 he got little inspiration and was unimpressed at the University of Berlin which was between the years of 1877 and 1878. He in turn did independent studies primarily on Rudolf Clausius' writings of thermodynamics which inspired him and in July 1879 he received his doctoral degree at the age of twenty-one. He became a lecturer at the University of Munich. His father helped him be promoted to associate professor at Kiel by means of professional connections. At the age of thirty he was promoted to full professor at the University of Berlin. After he decided to become a theoretical physicist he started a quest for absolute laws. His favorite absolute law was the law of the conservation of energy which was the first law of thermodynamics that stated that you could take any equal amount of energy and transform it into the same equal amount of energy ideally, meaning no energy was lost. The second law of thermodynamics led him to discover the quantum of action or Planck's constant h. How he came upon his formula for quantum mechanics well be explained as follows. Planck saw that blackbody radiation acted in an absolute sense because it was defined by Kirchhoff as a substance that could absorb almost all radiating energy and emit all that it had absorbed perfectly which is associated with the first law of thermodynamics. By using various experiments and theoretical failures many scientists tried to find the spectral energy distribution to try and draw a diagram of a curve that showed the amount of radiation given off at different frequencies for a blackbody with a given temperature. Then using Wien's law which worked out for high frequencies but didn't work for low, he saw a relationship with the mathematics of the entropy of the radiation in the high- frequency waves in correlation to the low frequency waves and he guessed if he combined the two in the simplest way that he would get a formula that related to

Reflection Essay :: Reflection Essay

Much like Benjamin Franklin believed, I feel that a person should take advantage of the time the person has in life with activities a person wants to do or needs to do. A person should not spend much time on activities the person does not want to do. Life is way too short to concern oneself with work or other activities one wants nothing to do with all the time. When possible, I try to forget about my responsibility and just let go of the ‘things’ that do not matter to me. I think a person should try to occupy oneself with something productive, worthwhile, or necessary at all times. Even though a person’s life is left up to a person to live, I cannot imagine thinking that I owe my time to society through working a job that I simply despise. I am a compassionate person, but I do not owe anyone anything regarding my time.   Ã‚  Ã‚  Ã‚  Ã‚  Taking advantage of life, what could that possibly mean? Well, there are certain activities I would like to take part in before I can no longer do them. I very seldom make idle promises, and I even more seldom tell hollow promises to myself. I am going to have the best possible time I can in accordance to my desires and no one else’s. I have already made up my mind that I want to work towards starting a musical band; therefore, one can be sure I am going to take advantage of the chance and opportunity I have to accomplish it. I also have certain places I want to go or perhaps activities I want to do before my time is up. I have made it up in my mind that I am going to travel to different parts of the world to see places most people will not, or perhaps some places that most people do not even know exist. I am going to make an attempt to do some extreme activities in an attempt to experience life from another angle. Again, an angle most people just do not se e, an angle hopefully a little too far off a tangent the average person. To experience life and take advantage of it, one needs to make promises to oneself. A person may wonder, â€Å"How am I supposed to do this? How can I possibly accomplish anything I want to do?

The Difference Between Logical And Physical Design Of A Network :: Networks Telecommunications

Abstract This paper will explain several differences between a logical network design and the physical design of a network. Most people tend to think of it as the logical meaning the functional part and the physical as the seeing it part. With saying that one must understand that there is more to the logical and physical design of a network than just the functional and seeing parts. In order for one to understand the differences of how the two operate and work from one to the other, one would need more information than just the functionality and seeing parts. In the following paragraphs of this paper, by trying to outline what makes up the differences between logical and physical design of a network one should then understand his/her purpose. Connecting computers together to create a network greatly increases the communication capabilities and can even save a company substantial amounts of time and money. A well thought out network design from a small home network to a large corporate intranet can be a deciding factor in the success of a network. Two important steps in the designing of a successful network are the logical designing phase and physical designing phase. The difference between the two and the importance of each are explained in the following pages. When speaking of the network design world, one must understand the importance of what the logical network design is and how it works; in addition, one must know and understand what the physical network design is. These two common design types are different in several ways but first let's understand what they are. When looking at a logical network design, it easier to describe it as how the network will be structured, basically it focuses on all the logical aspects of the network. According to Webopedia, "the logical topology is the way that the signals act on the network media, or the way the data passes through the network from one device to the next without regard to the physical interconnection of the devices." http://www.bibiesse.org/digitctionary/logical_topology.shtml In a logical network layout, IP addresses are shown to be associated with each part of the network. "In most cases, the logical network is in a Class C network such as 192.168.0.0 with the default subnet mask of 255.255.255.0. Therefore, this type of network allows up to 254 hosts to be connected directly to it without the need of any routing." http://www.

Annotating (Glass Castle)

Annotating (Glass Castle) Glass Castle Did you notice anything unusual about Jeannette Walls portrayal of poverty, or homelessness? Even though they had bad times with food and other necessities, they still were happy as a family * When she was young, she viewed life as an adventure and when she got older and in West Virginia she started to see reality of her life and she didn’t want to be seen as the girl who lives in the beat up house and the family that didn’t always have food * She doesn’t let her situation of poverty be an excuse or a burden for not being successful and she knew she was going to push past it * It shows that the Walls’ lifestyle was a choice, when her she figures out her mom has had land worth a million dollars and she just wanted to live the way she was living When did Jeannette figure out that her life was not normal? * When film makers came to Welch and were making a documentary and she saw films about life in New York, she saw ther e was life outside the way they were living * When her dad was prostituting her out, her view of her father was changed * When she went over to a friend’s house they had a thermostat and she had never experience one before and this she realized there was much more like that and the way she was living wasn’t normal Do you think her parents were mentally ill?Her mom would stay in bed for days at a time and she would not even take care of her own kids and do nothing, she was probably in depression The dad was an alcoholic (when he tried to quit in Arizona he had withdrawal) and this was a mental illness He might have been molested by his mother, Erma-When Erma was molesting Brian and the children told their father he denied it and became very angry, probably trying to cover up what happened to him He also never wanted to go to West Virginia, he said it was because of pride but he was probably scared of going back to Erma Being molested by his would explain his alcoholism, his anger Annotating How do you know what is important enough to take notes on when you are reading? 1. Reveals some important detail about plot a. Exposition i. Time and Place of Setting, Setting Changes 1. Setting changes frequently in Glass Castle 2. Sometimes time is very difficult to figure out, in Glass Castle they were watching Water Gate which was in 70s, they lived in Lyndon B Johnson apartment building and he was president in late 60s ii. Introduces us to Main Characters iii. Hints at, or Suggests, the Conflict 3.When Jeannette went to hospital and her dad does the Skedaddle we know the problem is going to involve her dad or parents iv. Gives us necessary background info, Anything we need to Know what is Happening 4. We need to know these things for the story to make sense b. High-Point v. Every high point is like a mini climax in a story vi. The climax is the high point at the end c. Climax vii. The point where the Main Character, or Protagonist, Can win or lose, live or die, succeed or fail. d. Denouement (Resolution) viii. Happens the second we know which way the climax is going to go-win or lose, live or die, etc. ix.The Climax and Denouement happen in almost the exact same moment e. Conflict x. Conflict is most important element of plot xi. Internal 5. Glass Castle had a lot of internal conflict going on in Jeannette’s head xii. External – Most Movies or stories 6. Ex: Batman and Bane 2. When you come across special literary devices f. Foreshadowing xiii. Something earlier in the story that gives a hint to something that happens later in the story g. Symbol xiv. In Glass Castle the Glass Castle is a symbol of hope in the beginning but later it becomes disappointment and failure because they realize their dad was never going to build h. Irony xv.When something happens that is the exact opposite of what you expect i. Flashback xvi. The whole Glass Castle is a flashback because she is telling the story of her childhood 7. A memoir is one long series of flashbacks j. Juxtaposition xvii. Where you put two opposite scenes next to each other 8. Happens a lot in books 9. Ex: When Jeannette is living in a very high end apartment and her parents are living the streets and dumpster diving 3. When it reveals the importance of the title k. Sometimes it is obvious but others it is not xviii. Ex: In Glass Castle the first half of the book it was literally the house Rex was going to build and it represented hope and the future.Towards the end it represents disappointment in her father 4. Unfamiliar vocab words l. Circle and Look up and write definition by it xix. Ex: Hirsute-means harry or shaggy 5. When it reveals something important about a character m. New Character-Character List, Do every character and just put a little description on them with something specific what they said or did xx. Ex: Brian coming up with the idea of the catapult instead of saying Jeannette’s brother n. Mark when a character does or says something that is out-of-character, or not typical of them xxi. Ex: When Jeannette steals a watch from Mr. Becker (Eventually she brings it back) 6.Theme o. One of the main ideas or lessons that the writer is trying to teach us in a book xxii. Usually more than one them, even in short stories p. Made up of two parts xxiii. Subject matter xxiv. Author’s opinion 10. Ex: Glass Castle is about poverty and homelessness and Jeannette is trying to show us that poverty can be a choice 7. Highlight any phrases or sentences that you just like q. For whatever reason, funny, cool, just something you really like 8. Take note of anything that reflects your own personal experience, or some idea you’ve had or something you strongly believe Things Mr. Danforth Tests On Level 1 QuestionsLiteral questions that you can find in the text; concrete details you should be able to point to in the book. They are basic facts from the story (Where she worked for her first job in New York. Level 2 Questions Questions that require us to â€Å"read between the lines†-us making deductions on details or facts that are in the story and we are deducing a fact that is not written in the story. Means we come up with a fact, that is not written in the story, based up on one of two other facts in the story. Never printed in the book. Ex. : Why doesn’t Cinderella’s stepmother love her? Ex: Rex is sexually abused by his mother. He would never go back to West Virginia and also his mother, Erma molested her grandson as well.Ex: Rex is mentally ill based upon that he was molested by his mother and all the times he refused going back to West Virginia. She makes her clean all the time and gets all the really disgusting jobs and the other sisters don’t do any chores. She treats her differently because she is not her real daughter, she is her step daughter. She is jealous of Cinderella and her beauty and her daughters are ugly and fat, or maybe she’s jealous just for herself because she is old and not as pretty as Cinderella. Level 3 Reasoning Ideas that connect the story to real life in the present. Deep thinking themes. Ex: Mental illness and homelessness in the Glass Castle