How To Find New York University And Its Essay Samples

How To Find New York University And Its Essay SamplesStudents want to use samples of New York University and its faculty. They look for New York University and its faculty with the hopes of finding a job or resume, they can benefit from. Now, you too can make the same job searches through samples of New York University and its faculty.The first thing that should be looked for when looking for New York University and its faculty is the curriculum. While every institution is different in terms of teaching style, the teaching style that students at the institution should expect from their instructors. They should also expect that the instructor is an expert in his or her field. Every institution also has different courses and professors.If you find your school has nothing that you like, you can easily look for sample essays that will help you have more knowledge about the professor's teaching style and teaching tools. In most cases, professors have websites where students can see how th ey handle their classes.Other than their teaching style, it is important that you need essay samples from the institution so that you can find out if they have professors who are strong in their field. For example, you might have a particular area of interest in that can help you find out if there are professors who are stronger than your current instructors in that field. If you are not knowledgeable on something, you can go and search for samples of New York University and its faculty. In this way, you can know about the teaching style and strength of your instructor.After you are aware of the professor's strengths, you can start good research in order to know more about the course and faculty. You can see whether the professor is able to create classes that can help you in your interests. If you know the nature of your subject, you can find out if there are professors who are good in teaching that type of subject. If you know your subject well, you can simply find a class that wi ll be helpful for you in your field.However, before you get started in your search for good research, you should see if the website that you found has any information about the college and the institution. This is important because you may find information about these details in a sample essay. Additionally, you can also see if the website has information about the student body, faculty, class size, and so on.As you see, with the assistance of New York University and its essay samples, you can now better understand how a professor will handle your classes. In addition, you can use the sample essays to find out if the instructor is a strong one for your subject.

The Career Of Being A Lawyer - 1274 Words

I am majoring in history and getting a minor in political science and am looking at the career of being a lawyer. The reason why I chose this profession is because of the ability to aid those in need and try to make a difference through the practice of law. There are many positive things about this career that I look forward to. Being a lawyer involves working with and representing people from businesses, huge corporations, individuals, and many others on legal things. They usually work for private legal firms and in offices but there are many different kinds of lawyers. Some of the types are criminal, tax, environmental, family related, and many other types, but most lawyers deal with legal services. Different types of lawyers do different things pertaining to what type of work they are involved with. Depending on the type of lawyer they are, they will have various duties. Some of those duties involve communicating, advising, and advocating their clients. The job is trying to better the law profession and legal services by using different technologies available to them. They can do this by using different technologies to transform written law to online text, when they do that they will be able to better use client portals and other developments to replace some of the work, also they will be able to advance their collaboration software and technology. These things will benefit the profession of being a lawyer and those in need of help from them. The transfer of laws fromShow MoreRelatedDeciding to Become a Lawyer960 Words   |  4 PagesLawyer Career Research Just imagine having the opportunity to get paid for arguing. All lawyers have a passion for being able to get their point across and prove something is the way it is. I would enjoy many things about being a lawyer. 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Lawyers are usually abounding with money and a bad reputation. My interest in pursuing a career in law is derived from a few different things. Firstly, I have an uncle who is a lawyer. His stories from clients have always enthralled me. Naturally when I determined my interests for a career field, law was on the list. The second thing I examined for a potential career was the presence or absence of my two favorite school subjects: writing and reading. Being a lawyer would most definitelyRead MoreMy Career Prospects Or Figure Out1541 Words   |  7 Pagesseriously sat down and contemplated what is it that I would want to do in terms of a career. That is probably another reason this paper has taken me so long to start, I have no idea where to start. I have read through the outline for this assignment probably ten times and I have come to the conclusion that the goal is to evaluate and explore my career prospects or figure out a way to improve other people’s career prospects. 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Liberation Feminist Hermeneutics, as described Essay Example For Students

Liberation Feminist Hermeneutics, as described Essay By Elisabeth Schuessler Firoenza Hermeneutics SeminarFebruary 29/00Box #260Table of Contents I. Introduction..p.3 A. An Historical Overview..p.3-4B. An Overview of Feminist Hermeneutics..p.4-5VI. PresuppositionsA. Introduction and Preface to the Hermeneutics of ..p.6Elisabeth Schuessler FiorenzaB. Scripture: Mythical Archetype vs. Historical Prototypep.6-8C. Egalitarianism and Genderp.8-9D. Patriarchy.p.9-10V. A Hermeneutics of Proclamation: Goals of Feminist Hermeneutics.p.10-12VI. TechniquesA The Discipleship of Equals: Historical Reconstructionp.12-14B. A Hermeneutics of Suspicion and Actualization..p.15-16VII. Fiorenza in Action!: Galatians 2:28..p.16-17VIII. Conclusion ..p.17-18IX. Works Citedp.19I. IntroductionFor millennia, indeed all of recorded history, women have remained in drastic seclusion in society and historical studies. The Bible provides no radical difference in this historical analysis. Indeed, the Bible maintains much of the patriarchal presuppositions and attitud es of surrounding cultures and societies. The OT contains many patriarchal mindsets and laws; the NT canon seems somewhat contradictory over the place of women in the church, family, and society. It is in this environment that women find themselves in the twentieth century. Women, particularly egalitarian feminists, struggle over what is the appropriate response to the Bible, Christian traditions, and the church. Phyllis Trible comments on feminist hermeneutics and theology (which is often hard to distinguish) as follows:But perhaps I have said enough to show that in various and sundry ways feminist hermeneutics is challenging interpretations old and new. In time, perhaps, it will yield a biblical theology of womanhood (not to be subsumed under the label humanity) with roots in the goodness of creation female and male.1We shall see if it does. A. Historical Overview and Context Only recently, the last one hundred and fifty years, has a sustained feminist consciousness arisen. That consciousness began almost exclusively in western society, with little of the third and second worlds partaking. This struggle came to climax in the 1960s, after the conservative reactions of both world wars had subsided. The extended peacetime allowed a strong feminist awareness to take place. It is in this environment that women began to look critically at the Biblical text itself. The feminists could not simply ignore religion, because despite its regressions, religion still plays an important role in the life experience of millions of women across the world. Thus began the process of re-interpreting and examining the Bible with a feminist critique in mind. B. An Overview of Feminist Hermeneutics The largess of feminist hermeneutics is as diverse as any other field of hermeneutics. Techniques and presuppositions vary and differ across many different spectrums. Evangelical feminists believe in the historical accuracy of the Biblical text and its inerrancy. These feminists tend to hold to an equal-but-different analysis of gender, marriage, and sexuality. They attempt to stay within the orthodox understanding of the Christian faith, but raise serious questions regarding the common male interpretation of texts. Unlike liberal feminist scholarship, they never question the truthfulness of the text itself. Evangelical feminists wish to bring women into all spheres of the church, but tend to overlook many of the patriarchal assumptions of the text. They tend to use the historical-grammatical method, so long as it embraces conservative Protestant theology (that is to say in the essentials of doctrine).Liberation feminist scholarship tends to ha ve a much lower view of scriptural authority. They are for the most part egalitarians, who wish that women and men should be treated equally and endorse and equality of ends, in which all members of society have equal treatment and life. Egalitarians also dismiss most so-called natural differences between the sexes as socially constructed phenomena. Thus, their goal is to interpret the text with feminist concerns in mind and liberate it from its androcentric beginnings. These liberation feminists are closely aligned with other liberation hermeneutical groups, including: Latin, African, and African-American liberation theology. These feminists hope to not only change the church, but also interpret the text in a socio-political context of feminism, thus challenging the culture with a prophetic-messianic mandate. As Elisabeth Fiorenza states: The Bible is not simply a religious but also a profoundly political book as it continues to inform the self-understandings of American and Europe an secularized societies and cultures. Feminist biblical interpretations therefore have a critical political significance not only for women in biblical religion but also for all women in Western societies.2This liberation feminist scholarship is rooted in the emancipation of women from all patriarchal structures and authority. Rather, it seeks relationships based on mutual benevolence, without domination or authority. Thirdly, there are the feminist interpreters who have fundamentally discarded the Biblical text as a hopelessly lost document, whose purpose is to enslave women. They view the Bible as a text that has contributed to the subjection of women in Western society. As such a patriarchal document, they discard it as they would any other book or piece of literature. While such an analysis of this group might prove interesting, for the purposes of this essay and audience, such an analysis would be ill advised and fruitless.II. PresuppositionsA. Introduction and Preface to the Hermeneutics of Elisabeth Schuessler FiorenzaBecause Feminist hermeneutics is so multi-faceted, this essay will examine the feminist scholarship of Elisabeth Schuessler Fiorenza almost exclusively. She has written many books and articles, including: In Memory of Her and Bread not Stone. She is a landmark writer and pioneer in terms of feminist Biblical and theological scholarship. Thus, her examination is well deserved and needed. As well, it is often difficult to examine the differences of technique, presuppositions, and goals, since much of the time these three areas seem to intermesh and often remain indistinguishable in the feminist hermeneutic. The normal logic of scientific-historical analysis seems not to be taken at face value with these post-modern feminists as it is with much Biblical scholarship. However, a definite attempt will be made to distinguish and present a logical analysis of these three areas, even though at times, it may seem repetitive or undistinguishable.B. Scripture: Mythical Archetype vs. Prototype Elisabeth Schuessler Fiorenza is not an evangelical feminist and thus does not hold to the inerrancy of scripture. Fiorenzas understanding of the Bible is formed around the concept of prototype juxtaposed against the traditional or evangelical understanding of mythical archetype. According to Firoenza, an archetype is an ideal form that establishes an unchanging timeless pattern.3 While evangelicals allow the cultural and historical accounts to be taken into consideration while developing the archetype, the principles developed out of the archetype are a timeless pattern. Fiorenza, instead, advocates a view of scripture known as prototype. That is, the Bible is critically open to the possibility of its own transformation.4 This view allows for the Bible and the Christian community to reintegrate different views and identity into its framework. Fiorenza states regarding prototype:Such an understanding of Scripture not as a mythic archetype but as a historical prototype provides the Christian community with a sense of its ongoing history as well as of its theological identity. Insofar as it does not define the Bible as a fixed mythical pattern, it is able to acknowledge positively the dynamic process of biblical adaptation, challenge, or renewal of social-ecclesial and conceptual structures under the changing conditions of the churchs social-historical situations.5Fiorneza is advocating a historical relativist interpretive guide to hermeneutics. She views the Bible more as a living and evolving text that can be used even in current struggles, even though much of it may be contradictory to those struggles. Fiorenzas views of scripture are also highly selective. She is not subversive or deceptive in her views of the bounds of scriptural authority. Through the eyes of feminism and egalitarianism she states, only those traditions and texts that critically break through patriarchal culture and plausible structures have the theological authority of revelation. The advocacy stance of liberation theologies cannot accord revelatory authority to any oppressive and destructive biblical text or tradition.6 The locus of authority in Fiorenzas hermeneutics is not Biblical authority but a preconceived notion of egalitarian feminism. Texts that do not follow this pattern are dismissed because of their oppressive nature, such as the household codes in first and second Timothy. Thus, Fiorenzas places revelatory status on those texts that fit into egalitarian feminism.C. Egalitarianism and GenderOne of the most important presuppositions in Fiorenzas and most feminist thought is the notion of egalitarianism. Egalitarianism is, according to Miriam-Websters Online Dictionary, a belief in human equality especially with respect to social, political, and economic rights and privileges.7 This notion is Fiorenzas (and most other feminists) guide to all scriptural authority and thought. Egalitarianism may be a philosophical concept, but it is a concept that seeks to transform society from one of domination and oppression to one of equality in all realms. It seeks to transform not only individuals to its stream of thought, but also the overarching societal structures that may instill domination in society. Egalitarianism obviously has implications for gender roles and formation. Egalitarianism sees all people as equal, regardless of gender, race, or societal factors (wealth, status, etc.). Through this lens, gender differences are usually explained as socially constructed. From a very young age, girls and boys are raised differently in many households across the world. Boys are instilled with the ideals of manly courage and fortitude and women with grace and compassion. Labels accorded to women, such as the fairer sex, are used according to the egalitarian critique, as a means to enforce societal structures of dominance. The Christian right in particular, speaks of family values connoting the ideal fam ily as a male breadwinner and a female homemaker. These societal structures in both the family and moral development are seen by Fiorenza and others as an affront to their humanity. Thus the egalitarian ethic, contextualized in gender, is a prophetic movement, hoping to change the very structure and foundations of society. Rosemary Ruether describes it as such: This biblical principle of prophetic faith parallels the critical dynamic of feminism, which likewise examines structures of injustice toward women, unmasks and denounces their cultural and religious sanctifications, and points toward an alternative humanity, an alternative society, capable of affirming the personhood of women.8 Thus, feminism finds its tradition in the prophetic movements of both testaments, while rejecting elements in scripture that reflect domination and subjection. D. PatriarchyWhile patriarchy has been defined above, it is important to develop a deeper understanding of patriarchy as suggested by feminist biblical scholars. Patriarchy, in the Christian context, is the divinely ordered roles of men and women. Evangelicals typically refer to this as the equal but different concept of gender distinction and roles. In this ideal, women are divinely worked differently then men and are usually in some sort of subjection to them, whether it be in church or the household. This ideal has roots in the altruistic ethics and theology of mainstream Christianity. Joanne Carlson Brown and Rebecca Parker comment on theological nature of patriarchy in Christianity:Christianity has been a primary-in many womens live the primary-force in shaping our acceptance of abuse. The central image of Christ on the cross as the savior of the world communicates the message that suffering is redemptive. If the best person who ever lived gave his life for others, then, to be of value we should likewise sacrifice ourselves. Any sense that we have a right to care for our own needs is in conflict with being a faithful follower of Jesus.9As we see, the feminist critique seems to strike at the very heart of the altruistic ethic that Christianity seems to advocate. This theological observation combined with womens lesser role in society, as advocated by the household codes in Timothy and obvious patriarchal texts in the OT, seem to advocate a patriarchal church and societal structure, whose inevitable conclusion leads to the abuse and oppression of women-physically, emotionally, economically, and spiritually. This altruistic ethic of self-sacrifice is seen by women as advocating oppression more than love or acceptance.III. A Hermeneutics of Proclamation: Goals of Feminist HermeneuticsThe goals of Fiorenzas feminist hermeneutics are both scholarly and ideological. The scholarly goals will be taken up under the section Techniques. Feminist hermeneutics are typically ideological by their very nature. Fiorenza comments on the ideological goal of her hermeneutics:No reform is possible in one area of soc iety if it is not advanced also in all other areas. One cannot reform the law and other cultural institutions without also reforming biblical religion that claims the Bible as Holy Scripture. Since all reforms are interdependent, a critical feminist interpretation is a necessary political endeavor, although it might not be opportune. If feminists think they can neglect the revision of the Bible because there are more pressing political issues, then they do not recognize the political impact of Scripture upon the churches and society, and also upon the lives of women.10Fiorenza characterizes this hermeneutic as a hermeneutic of proclamation. The hermeneutics of proclamation seeks to rediscover or recapture those texts that speak of liberation of oppressed people. It then proceeds to contextualize it for modern society and peoples. Thus, this hermeneutical method becomes a highly politicized reading of the text. Fiorenza comments as follows on proclamation hermeneutics: In conclusion, a feminist hermeneutics of proclamation must on the one hand insist that all texts identified as sexist or patriarchal should not be retained in the lectionary and be proclaimed in Christian worship or catechesis. On the other hand, those texts that are identified as transcending their patriarchal contexts and as articulating a liberating vision of human freedom and wholeness should receive their proper place in the liturgy and teaching of the churches. 11The church is then faced with a canon within the canon, so to speak. The liberating traditions of the Bible become the locus of authority and teaching, whereas all others are discounted. Fiorenzas hermeneutical goals can also be termed as advocacy scholarship. That is, advocating for a specific pre-conceived notion or presupposition, such as egalitarian feminism. This advocacy is highly related to not only the oppressive structures contained in modern, Western, society, but also women and their dependents in Third World countries. This advocacy seeks to empower women in all spheres of life. This hermeneutics seeks out texts that reinforce ideals of legal equality, political equality, and economic equality. It could be said that Fiorenzas model of hermeneutical advocacy contains similar parallels to Marxist economic and political thought, with the exception of women and not class distinctions, as its locus. Fiorenzas advocacy scholarship is highly international and holistic. She recognizes the plight of poor women across the world and not just the minor problems that characterize western European societies. IV. TechniquesA. The Discipleship of Equals: Historical ReconstructionFiornezas analysis of the Biblical text is centered on historical reconstruction. Historical reconstruction is the task of recreating the historical situation of a given community of history. In Fiorenzas case, it is the early Jesus movement and the missionary movement. This reconstruction is a difficult task, because much of the text is silent, especially regarding the roles of women. Fiorenza uses the model of historical reconstruction to come to her thesis-that the Jesus movement and the subsequent gentile missionary movement, was a primarily egalitarian movement that transcended the patriarchal models of both the traditional Jewish and Hellenistic societies, that patriarchal texts are generally understood as redacted material or pseudo-canonical literature (non-apostolic authorship, particularly some letters attributed to St. Paul). Firoenza constructs Jesus life and teachings as stressing the present reality of the Kingdom of God. Fiorenza has noticed a theme that has been stressed in much contemporary Christian theology and hermeneutics.12 She states that, Jesus stresses that, in his own ministry and movement, the eschatological salvation and wholeness of Israel as the elect people of God is already experientially available.13 She goes onto later characterize this kingdom of God as a humanizing and socio-poli tical praxis of human holiness.14 This humanizing Kingdom societal ethic translates into all arenas of life. Fiorenza characterizes the members of this Jesus movement as such, No one is exempted. Everyone is invited. Women as well as men, prostitutes as well as Pharisees.15 For Fiorenza, the early Jesus movement was a discipleship of equals that was characterized by its belief in a different future and different human relationships on the grounds that all persons in Israel are created and elected by the gracious goodness of Jesus Sophia-God.16 This egalitarian ethic threw off patriarchal power structures and domination and asked all members of the community to respect each other as co-equals in Gods kingdom without relation to sex or status. Fiorenza deals with the Jesus movement as separate from that of the gentile missionary movement that endured in western civilization. She sees them as two distinct branches of religious ideals and views that must be dealt with separately, althou gh with obvious parallels and similarities. The missionary movement developed sociologically different from that of the Jesus movement. The missionary movement had to deal with Greco-Roman culture to a much greater extent than that of the predominantly Jewish Jesus movement. Fiorenza however, continues her interpretive key, that women and men were co-equals in the beginnings of both the early Jesus and missionary movements:Rather than to project our own cultural-historical assumptions on the New Testament text, we must replace them with a historical model that makes it possible to conceive of the early Christian movement as a movement of women and men. Such a model allows us to do justice to these New Testament texts that suggest womens leadership and contributions were central to the early Christian missionary movement as well as to those texts that seek to prescribe womens role in terms of Greco-Roman patriarchal culture.17 Characterizing the early missionary movement as a predomi nantly house-church formulation, Fiorenza develops the model of early egalitarian church life and practice, The house church, by virtue of its location, provided equal opportunities for women, because traditionally the house was considered womens proper sphere, and women were not excluded from activities in it.18 While Fiorenza uses many other sociological observations to prove her assertions of an egalitarian community, her thought is consistent with her overall thesis and practice-to develop an egalitarian and liberating worldview out of the early Christian writings and history.B. Hermeneutics of Suspicion and Actualization In Fiorenzas attempt to develop a feminist critique and reclamation of scripture, redaction criticism, a hermeneutics of suspicion, and pseudo-Pauline critique is used to dismiss texts that do not follow with her previous thesis. Unlike evangelical feminists, Fiorenza admits quite readily that androcentric and patriarchal texts exist. However, she contests the androcentric and supposedly objective interpretive model in western society:Far from being objective or descriptive, androcentric texts and knowledge produce the historical silence and invisibility of women. Although, women are neglected in the writing of history, the effects of our lives and actions are a reality in history.19 This critical analysis of the text is formulated in her hermeneutics of suspicion. This critical analysis has as its foundation the assumption that the texts are androcentric and serve patriarchal ends.20 She bases this claim on the fact that almost all biblical texts originate from the male authors and academic elite of their respective communities. Not only does this hermeneutics of suspicion challenge the very text itself, but also the academic and traditioning communities that have established the predominant interpretations of the texts and the very canonization of the texts themselves. This hermeneutics of suspicion does not take the few statements rega rding gender roles as descriptive of the actual historical community interactions. Rather, it suspects that the patriarchal prescriptive elements of texts are actually in response to a feminist egalitarian ethic that was developed or developing. These statements confirm the evidence of the egalitarian Christian ethic itself. As well, those few texts that seem to evidence the descriptive and prescriptive elements of early Christian feminism are seen as an indication of a larger role of woman than described. Fiorenza describes it as such, references to early Christian women therefore should be read as the tip of an iceberg, indicating what is submerged in grammatically masculine language and how much historical information is lost to us for ever.21 Because of the lack of information, Fiorenza advocates a process of hermeneutical actualization. She advocates a system of reading into the text those concerns that women probably would have had in the Biblical era, to reclaim and recreate feminist rituals and traditions which seem to have been lost to history. Fiorenza feels that this process is requisite for the transformation of the church and society. As she states, Only by reclaiming our religious imagination and our sacred powers of naming can women-church dream new dreams and see new visions.22 This process has its roots in most Christian traditions, which idealize and mythologize the early Christian founding fathers and saints. Fiorenza uses this tradition for her advocacy stance of egalitarian feminism. VII. Fiorenza in Action!: Galatians 2:28 No report of Fiorenza or other feminist scholars would be complete without an example of their work on the Biblical text itself. The much debated Galatians 3:28, There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus,23 is the perfect text to analyze from a feminist perspective, since it forms the locus of much feminist biblical scholarship. Fiorenzas examination of the text criticizes the notion that there is somehow a difference between the order of creation and redemption. She analyzes such an approach as such, Widespread in exegetical commentaries and articles on women in the Bible is the distinction between the order of creation, to which the household codes 1 and 2 Timothy belong, and the order of redemption-though neither expression is found in the New Testament.24Fiorenza goes on in her analysis to link the text to the preceding verse that is seen as a baptismal confessional. She notes that baptism functioned much like circumcision in Jewish religion, as an initiation into the community. Baptism, unlike circumcision, is applied to both sexes, and thus women are garnered the same ability and right of men to enter into the community as equals. Fiorenza also notes Pauls desires to break down the barriers between Jews and Greeks in much of his writings. For Paul, racial distinctions were wiped away in Christ. Fiorenza comments that in the same way, while not as prevalent through his literature, the Galatians passage confirms the egalitarian message of equality to women and men.VIII. Conclusion Fiorenza presents an egalitarian vision of reality and philosophy. Her ideology is clear and forthright. Through both her hermeneutics of suspicion and reconstruction, she paints a picture of Christian community that focuses on the fundamental equality of all peoples-not just women. While not evangelical in her understanding of scripture, she advocates a very honest analysis of the text and its patriarchal and androcentric beginnings. Her hermeneutics of proclamation and actualization seek to reintegrate and transform the church and society into an egalitarian framework. While definitely complex and challenging, Fiorenzas feminist hermeneutics are revolutionary and needed as a sound critique and message to paternal Christianity and society. Works CitedAuthor Unknown. Meriam-Websters Online Dictionary. http://www.m-w.com/cgi-bin/dictiona ryBrown, Joanne Carlson and Bohn, Carole R (editors). Christianity, Patriarchy, and Abuse: A Feminist Critique. New York: Pilgrim Press, 1989. Getting To The Reader EssayFiroenza, Elisabeth Schuessler. Bread Not Stone: The Challenge of Feminist BiblicalInterpretation. Boston: Beacon Press, 1984. Fiorenza, Elisabeth Schuessler. In Memory of Her: A Feminist Theological Reconstruction of Christian Origins. New York: Crossroad, 1989. Loades, Ann (editor). Feminist Theology: A Reader. Louisville: John Knox Press, 1990. Russel, Letty M (editor). Feminist Interpretation of the Bible. Philadelphia: Westminster Press, 1985. 1 Phyllis Trible. Feminist Hermeneutics and Biblical Studies, Feminist Theology: A Reader, p.29. 2 Elisabeth Fiorenza, Bread not Stone: The Challenge of Feminist Biblical Interpretation, p.xi 3 Elisabeth Fiorenza, In Memory of Her, p.33. 4 Elisabeth Fiorenza, In Memory of Her, p.33. 5 Elisabeth Fiorenza, In Memory of Her, p.34. 6 Elisabeth Fiorneza, In Memory of Her, p.33. 7 Author Unknown. Meriam-Websters Online Dictionary. http://www.m-w.com/cgi-bin/dictionary8 Rosemary Ruether, A Method of Correlation, Feminist Interpretation of the Bible, p.118. 9 Joanne Carlson Brown and Rebecca Parker, For God So Loved the World? Christianity, Patriarchy, and Abuse. p.2. 10 Elisabeth Firoenza, In Memory of Her, p.11. 11 Elisabeth Fiorneza, Bread Not Stone, p.18. 12 Authors such as G. Ladd, John Wimber, and Liberation scholars all pick up on this theme, as well as the teaching at this institution. 13 Elisabeth Fiorenza, In Memory of Her, p.119. 14 Elisabeth Fiorenza, In Memory of Her, p.120. 15 Elisabeth Fiorenza, In Memory of Her, p.12116 Elisabeth Fiorenza, In Memory of Her. P.142. 17 Elisabeth Firorenza. Missionaries, Apostles, Co-workers: Romans 16 and the Reconstruction of Womens Early Christian History, Feminist Theology: A Reader, p.59. 18 Elisabeth Fiorenza, In Her Memory, p.176. 19 Elisabeth Fiorenza, Feminist Theology: A Reader, p.58. 20 Elisabeth Fiorneza, Bread Not Stone, p.15. 21 Elisabeth Fiorenza, Feminist Theology: A Reader, p.60. 22 Elisabeth Fiorenza, Bread Not Stone, p.21. 23 New International Version. 24 Elisabeth Fiorenza, In Memory of Her, p.206.

Lady Mary free essay sample

In the piece written by Lady Mary Wortley Montagu, she writes a letter to her daughter on how she believes her granddaughter should be educated. Lady Montagu discusses how knowledge affects a womans life in that time period. She also discusses how she feels a woman should be educated. In order to effectively communicate her views she uses rhetorical devices. â€Å"True knowledge consists in knowing things, not words. † Lady Montagu wants her granddaughter to â€Å"read books in their originals. † Books that are translated are always â€Å"corrupted† and â€Å"injured. In a woman’s education, English poetry plays a more important role than is â€Å"generally supposed. † Lady Montagu also wants her daughter to discuss with her granddaughter what the granddaughter reads. Knowledge for women, â€Å"besides the amusement of solitude, [moderates] the passions, and [learns] to be [content] with a small expense. † One of the rhetorical and stylistic devices Lady Montagu uses is contrast. We will write a custom essay sample on Lady Mary or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Through out the entire letter she is contrasting traditional views with non-traditional views. The very first line is a very non-traditional statement saying True knowledge consists of knowing things, not words. Again she compares traditional vs. non traditional in the statement about the reading. Reading books in the original language allowed a more accurate interpretation of the meaning but was a more non-traditional way compared to reading books that had been translated which often ruin the true meaning, which was the traditional way. Lady Montagu applies stylistic devices such as rhetorical devices which include parenthesis, an anecdote, formal language, voice, and tone. By using parenthesis in line 16 â€Å"†¦the second caution to be given her (and which is most absolutely necessary) is to conceal whatever learning she attains with solicitude†¦,† Lady Montagu interrupts the normal syntactical flow of the sentence. By doing this she shows how greatly she feels that her granddaughter must have a good education and not be foolish and ignorant in what she reads and how she interprets her readings. She also feels that education is very important, in general. Lady Montagu also shows this by using an anecdote about her education. She talks about her knowledge having saved a friend from â€Å"destruction. † Lady Montagu writes to her daughter formally. She is talking to her daughter, yet she uses formal language, most likely to show that she is well educated and knows how to speak properly. Lady Montagu’s voice clearly shows in her writing. She is passionate about not only her granddaughter’s education, but women’s education as a whole. She writes in a very didactic tone.

Joseph Grand The Plague by Albert Camus

Joseph Grand The Plague by Albert Camus In this paper, I would like to discuss such character of Camus’ novel The Plague as Joseph Grand. Although it is too early for me to advance any far-fetched arguments, I can say that Joseph is very much similar to Sisyphus; he becomes accustomed to the routine nature of daily life, and his existence reminds us of Sisyphus’ attempts to roll a rock to the top of the mountain.Advertising We will write a custom essay sample on The Character of Joseph Grand in The Plague by Albert Camus specifically for you for only $16.05 $11/page Learn More Albert Camus creates this character to show that the majority of modern people do not strive for intellectual or spiritual development, while focusing on the material side of their lives. If they do decide to make a difference to their existence, their attempts are usually very superficial. Another purpose which Grand serves is to prove that as a rule people do not search for good qualities within themselves, a nd only a sudden misfortune can force them to do it. In order to elaborate this argument, I need to discuss the behavior of this man, his relations with others and, most importantly, those expectations, he sets for himself. At first, one has to show how the author describes this person. Camus points out that â€Å"ambition was not the spur that activated Joseph Grand†¦ All he desired was the prospect of a life suitable insured on the material side by honest work† (Camus, 56). This indicates that he was quite content with his status in community and the quality of his life. In part, this lack of ambition explains why he has served his entire life as a clerk and why his wife left him. It should also be noted that Grand also attempts to write a book, most probably, a novel. However, he never even finishes the first line of this alleged masterpiece. In his defense, Conrad says that he struggles to find the most suitable words and phrases for this novel and this perfectionism prevents him from progressing further. At this point, an attentive reader has to ask oneself a question whether this behavior can ascribed only to perfectionism or to something else, for instance to the fear of a making a mistake, laziness, and reluctance to take risks. He changes his lifestyle only when the epidemic of plague breaks out in the town. This calamity helps Joseph to rediscover the traits of which he was unaware before, namely, fortitude and resolution. He is seen by others as the â€Å"embodiment of quiet courage† that raises the spirit of other people (Camus, 100).Advertising Looking for essay on literature languages? Let's see if we can help you! Get your first paper with 15% OFF Learn More During the plague, he stops being a Sisyphus, engaged in senseless labor. He becomes a person who realizes that his life must not be spent in vain. At the very end, we learn that Joseph resumes the work on his novel, but we do not know for sure whe ther he has ever completed the first line. The author leaves it for the readers to decide whether Joseph Grand is a changed man, who can take initiative and responsibility for his actions, or he is the same Sisyphus, who is more content with the safety of daily routine. It is quite difficult to determine how this novel would have looked like without him. Most likely, the plot of The Plague would have remained unchanged, yet the impression, produced by this literary work would have been different. The thing is that Joseph Grand embodies the strengths and weaknesses of modern people, including their aspirations, fears, and prejudices. Again, this character proves an idea that people usually do not attempt to change for the better on their own accord, unless there is a powerful external stimulus. This is why the character of Joseph Grand is important to this novel. Camus Albert. The Myth of Sisyphus. 1955. Available at: nyu.edu/classes/keefer/hell/camus.html Camus Albert. The Plague. BookEden, 1967.

Ban Cell Phones While Driving Research Paper Example | Topics and Well Written Essays - 500 words

Ban Cell Phones While Driving - Research Paper Example Nobody has any doubt in using the cell phones during our daily activities; however, cell phone usages at the time of driving should be restricted considering the accidents it can cause. Not only can the driver who used the cell phone, but innocent people also lose their life because of the accidents developed out of the driving with a cell phone. In other words, the consequences of rash driving are affecting both the driver and the innocent people. The driver who uses cell phones can argue that he is ready to accept the consequences; however, he cannot compensate others if they lose their lives because of irresponsible driving. There is nothing wrong in using the cell phones while driving a vehicle. But, if it is essential, the driver should park the vehicle somewhere before using the phones. Even if he failed to attend an incoming call while driving, he can call back the person and after parking the vehicle. â€Å"Using a cell phone while driving is as dangerous as driving with a blood-alcohol level of .08- the point at which drivers are considered intoxicated in most U.S. states†(Bauer). Many people believe that using cell phones while driving has nothing to do with the driving prowess of the driver. They are unaware of the fact that driving requires more than 1005 concentration. The coordination of hands, legs, and the brain is important for safe driving. Cell phone usages while driving will force the driver to give some attention to the words of the person on the other end of the phone.

Single Parent Adoption Essay Example | Topics and Well Written Essays - 1250 words

Single Parent Adoption - Essay Example In our current society, fewer and fewer American households are daresay traditional families. The stable societal changes have brought about the rise of alternative or non-traditional families, many of which include group living, unmarried cohabitation and single-parent families---all of which are mutually interdependent households, but not recognized as so by the American family law. As part of these alternative or nontraditional families, in the past decade we have begun to see a sharp rise in the number of lesbian and gay men forming their own families through adoption, foster care, artificial insemination and other means. One reason in opposition to single parent adoptions is that it denies children from a customary two-parent family. Omission of a mother or a father could give rise to physical and emotional troubles for some kids, like one case is a review published in the Journal of Personality and Social Psychology was presented by Vanderbilt University asserting to illustrate that daughters without their fathers encounters puberty sooner than those girls with intimate, compassionate relationships with both parents. Advocates of single parent adoption suppose that an unbalanced or broken home could cause more harm towards a child than those of the lack of one parent (Curto, J. (1983). A healthier home may convey more awareness to this child, which could produce an enormous difference later on with his or her life. They require a parent who would teach them the fundamental early rules of being a good kid. Children might contain a better establishment in relation to what life is all about. In several situations, this reflection might lead children to entrust suicide. A child requires having a better existence. Children need an important person to direct them within their childhood. A kid found in a better home will believe the he or she is more secured. There are a lot of people who have good objectives in adopting a kid because they feel that they need a child inside their lives. A single parent ought to be permitted to adopt a child because it could generate a vast difference with the child's' life as well as with the society. There are many individuals who wish to remain single for various reasons. There are many single parent families that have a loving supportive household. The longing to raise a family together with nurturing a child is frequent for both married couples as well as the single ones. Single individuals might aspire to adopt a child so as to accomplish their need to rear. They might feel as though their existence may be deficient and for that reason they think about adopting a child. I have talked to one single lady who said "I have an established job and I could offer a child numerous benefits." However, there are also some arguments in relation to whether or not single men or women are able to adopt. Our civilization has transformed in several means right through the years. A range of ways that our society has transformed is by means of technology, through way of life, racism, along with many other means. A big modification however, through out the years appears to be with parenthood. I suppose that single individuals should be allowed to adopt a kid. Nevertheless, they still are likely to be a minority whilst the greater part of adoptive parents appears to be couples. On the other hand, in line with the Committee for Single Adoptive Parents, numerous single parents do not suit this depiction. If a single person has an excellent paying