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Organizational culture in Japan
Role of literature in education
Organizational culture in Japan
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I read Aesop’s Fables. There are a lot of stories than my expectation, some stories are famous, but I didn’t know it is a part of it, and I enjoyed to read them. This is the educational stories for children, therefore it is written by a simple languages. Additionally, each story doesn’t use message as a metaphor, but tells directly it at the end. I find a curious fact about Aesop’s Fables, how it is used in Japan. According JAPANTODAY(2013), the most common adjectives that that Westerners chose when characterizing the people of Japan, as polite, punctual, formal, grouping, and so on. I think they’re right, though we feel the stress about them, we follow these stereotypes. We regard the importance to follow the group rules obediently both companies and …show more content…
The first one tells the messages as to prepare for the days of necessity, and never become idle. Though we have problems in groups or organizations, we don’t criticize them because we fear to stand out among people, therefore we stand with them. (And we know it makes a lot of stress for us). The second one also tells to be honest, because “A liar won’t be believed even when he speaks the truth.” This is common not only for a personal, but when you read this story, this boy makes a trouble for people. Japanese prefer these kinds of stories, and Aesop’s Fables contains a lot of stories, but I can understand why we talk about them, in the TV, media, because these message is the same as what we believe. We don’t like a kinds of “t The Wolf and the Lamb”. References: Paula, G. The top 10 words to describe Japanese people (according to foreigners) ‹ Japan Today: Japan News and Discussion. (August, 28, 2013). JAPANTODAY. Retrieved July 31, 2016, from
Raven: depicts as evil. In this context, the ravens convey the meaning of bad yet beautiful. Revenna, the Queen shows the evil side of her using the ravens to propagate her mission to kill Snow White.
The bee simile is a prominent figure in Virgil’s Aeneid, appearing first in Book I, and then later in Book VI. The careful arrangement and placement of the similes in the text implies that Virgil considered them to be highly significant to the understanding of his work. Each allusion to bee imagery in the Aeneid provides insight into what Virgil views as the perfect society - a diligent, patriotic, well-organized, dutiful community of likeminded individuals working towards a singular, noble end. Through his use of the bee similes, Virgil emphasizes the importance of the collective over the individual, the theme of rebirth, and the eventual rise of Rome.
These timeless tales relate a message that readers throughout the ages can understand and relate to. While each of these tales is not exactly alike, they do share a common core of events. Some event and or character flaw necessitates a journey of some kind, whether it is an actual physical journey or a metaphorical one. The hardships and obstacles encountered on said journey lead to spiritual growth and build character. Rarely does a person find himself unchanged once the journey is over.
Lying in the cover of wheat-yellow shrub, a cheetah waits patiently for its prey; in contrast, a herd of gazelles peacefully drink from a water hole. The cheetah tenses, ready to make its move; the gazelles tense up, fear in their eyes. In the blink of an eye the cheetah launches after the herd; a chase, albeit a short one, ensues. The cheetah reaches its chosen prey, and the kill is complete. From an ecological perspective, the hunt can be seen as a battle––a conquest between the weak and the strong in which those who win survive. In the Iliad, similes are frequently utilized to showcase the violence in the text as natural, highlighting the characters’ lack of decision making––be it because of the primitive nature of war, or the gods’ influence––in
In Song of Solomon 1-8, a man and a woman describe their love for one another using similes and metaphors. The woman searches for her lover and goes on to shortly describe King Solomon’s wedding day. The man then describes the physical features of his lover. She again, looks for him, but gets beaten up by sentinels. She then admits that she knew where he was this whole time, in the garden waiting for her. It was at that time she gave her love to
In the latter quartile of his poems, Catullus’ descriptions of Lesbia and the connection between them shift gears. While most of his earlier writings use numerous adjectives, similes, and swooning words that emphasize the almost foolish sentiment that Catullus felt towards Lesbia, he utilizes a much more blunt and direct approach in his poems when he finds out that their love will not be successful. However, he has still not let go of Lesbia, as Catullus continues to grapple with the love of his life rejecting everything they shared. Instead, his poems become much shorter, more abrupt, and he utilizes language that makes it impossible for the reader to refute his claims. Poem eighty-seven is a prime example of this, as Catullus writes to ensure
Upon examination of these three prominent works, a clear overarching metaphor can be seen; pattern change, as illustrated through astronomy, nature (phases), and the metaphors of the sun, light and the heavens; pattern to change. The overarching metaphor can be found most prominently with the loudest of Plato’s themes; reflection. He writes that only through reflection, the act of turning around, retracing our steps, recalling/investigating our memories, examining boundaries we can achieve enlightenment-akin to reason and knowledge.
The literature in this use provides a metaphorical mirror for the history, as the stories will either mirror what people experienced in real life, or use clever metaphors and analogies. Sometimes the stories would mimic wars and conflicts as fights against monsters or other major obstacles. Like in the Epic of Gilgamesh, the hero, Gilgamesh, as to fight the giant Humbaba, as he guards a cedar forest. This a perfect metaphor for a conflict over resources, specifically in this story, for timber. Stories can also simplify conflicts, such as the Trojan War in the Iliad, which is suspected to be fought over resources and trade routes, but in the book it is a fight over a woman, a much more simple reason, and easier to tell. In the Egyptian Hymms,
More often than not, life gets difficult, and stories can provide an escape. Throughout Haroun and the Sea of Stories, the phrase
Works of literature like Aphra Behn’s Oroonoko and Daniel Defoe’s Robinson Crusoe both serve as leading examples of the exotic-travel adventure novel, featuring intriguing tales of discovery. These discoveries are not just limited to first contact with foreign customs and cultures, as they also prove to be revelatory in terms of European values and attitudes on race and perhaps primarily, class and economics. Similarly to other eighteenth century fiction stories like Pamela by Samuel Richardson, these novels can even be interpreted as instructional and didactic for their European audience. The average European citizen, while possibly well-educated and versed in the subject of world culture, would have little knowledge of the vast cultural (and ethnic) differences found in the exotic foreigner; books similar to Oroonoko, especially with their journalistic, authentic style could serve as the primary source of information for these people.
Epic similes are perhaps the greatest tool that Homer utilizes in the Iliad. It seems as if it would be possible to find a simile within just a few pages of the book if opened to a random chapter. There is a noticeable pattern Homer employs which involves using everyday Greek activities in these similes in order to make them more relatable to his audience. When the Greeks hear an epic simile that uses something familiar it invokes feelings associated with that thing. The Iliad is an incredibly epic tale, so it would be fruitful for Homer to use similes that could connect the fantastical reality of the tale
In the (other) stories, the authors depict how the human survival is still something valid. For instance, the story “By The Water Of Babylon”, it shows how humans pretty much have to start all over. Consequently,
Almost everyone has heard about Aesop’s fables, but most people know very little about Aesop himself. Most of what we know about Aesop is a mixture of hearsay and conjecture. We do know that he was a slave in Greece. One theory is that before ^ had he came to Greece he lived in Ethiopia for most of his life and that “Aesop” is a muchshortened form of “the Ethiopian.” Aesop was not a storyteller then, though he would have loved to have spoken well enough to tell a good story. He stuttered so badly that he did not even try to talk. In one story we learn, however, that he could communicate. A neighbor brought a gift of figs to Aesop’s master. Greatly pleased, the master planned to enjoy the figs after his bath and directed that they were put in a cool place until he was ready.
Aesop’s fables were written around 300 BCE, and originated from Greece (“Aesop par. 6). Although most of the fables are about animals, they display the characteristics of humans. Fables are usually short and easy to comprehend, and all fables have their own morals, however; some fables have more than one. Aesop’s fables may seem childish and pointless, but they were written to point out the flaws and strengths of human beings. Most fables have a central problem that the main character must solve, and have been very important to society as a whole.
Almost every kid knows the story of both “The Ants and The Grasshoppers” and “The Tortoise and the Hare”. Written in the 6th century, Aesop’s fables have dominated children’s stories because of their clear morals and simple application. To emphasize the well-known morals of these two stories, which, respectively, are “It is best to prepare for the days of necessity” and “Plodding wins the race”, would be pointless. With this in mind, looking at the difference between the original morals and the new ones become extremely important. In original “The Ants and the Grasshopper” by Aesop, the Ants do not help the Grasshopper. Whereas in “The Ants and the Grasshoppers” by Ross Mihalko and Donna Swift, the Ants and the Grasshoppers begin a new tradition where the ants and the grasshoppers did work and play, side by side, each one learning from the other!” (Mihalko and Swift 33). Similarly, in “The Tortoise and the Hare” by Aesop, the moral, the Rabbit loses because he runs too fast at the beginning and is too tired to continue the race, and the tortoise wins. In the version by Candice Cain, the rabbit still loses and at the end, he also learns that “slow and steady wins the race”, but that is not the only thing he talks about, the rabbit, or Flash, also mentions how he should always try his best.