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In my elementary youth, I remember my father showing me a trick with the window-sized mirrors on our bathroom cabinet. He opened the cabinet mirrors such that they faced each other at an angle and then told me to stand in the space between them. Upon stepping in, I was face to face with a visibly infinite number of planes of myself. Little did I know at the time, by introducing me to what appeared to being a virtually endless line of clones, my father was formally introducing me to both yet another indeterminacy of the natural world and, at higher level, to the multiplicity of who I am. Being only five years old at the time, I was in total shock and awe at this defying void, which challenged all of my preexisting conceptions of the world around me; I was no longer one reflecting plane that stared right back at me, I was seemingly much more than that. My father left me there to figure it out on my own. As years passed, I would stand there for hours at time, gazing at the umpteen images of myself in the mirror. Although I was soon able to easily comprehend the various properties of reflection—thus honing it to the extent that it is only narrowly indeterminate—I have to create a more rigid conception of the person I see in the mirror.
My father shattering these determinacies, which were once laid out so easily before me, was an entry into confusion, but at the same time a step towards clarity and understanding in the long run. Though this scenario is only instance in perceiving and making sense of the world around me, it gives way to the more pressing implication that life is nothing more than an endless cycle of entry and exit into and out of confusion. In the sense of interpreting ourselves, people do not arrive at a single ultima...
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...t a way out of confusion, and ultimately regaining clarity with better standing of the many faces of my divided self. It is with this, that we oscillate like Walden Pond, always rising and receding back to place of comfort.
Works Cited
Burke, Kenneth, Joseph R. Gusfield. On Symbols and Society. Chicago: U of Chicago, 1989. Print.
Kingston, Maxine Hong. The Woman Warrior: Memoirs of a Girlhood Among Ghosts. New York: Random House, 1976. Print.
Ong, Walter Jackson. Voice as Summons for Belief: Literature, Faith and the Divided Self. New York: Fordham University, 1958. Print.
Taylor, Charles. Human Agency and Language. Cambridge: Cambridge UP, 1985. Print.
Thoreau, Henry David, William John. Rossi. Walden, Civil Disobedience, and Other Writings: Authoritative Texts, Journal, Reviews and Posthumous Assessments, Criticism. New York: W.W. Norton, 2008. Print.
Thoreau, Henry David. "Walden." The Heath Anthology of American Literature. Ed. Paul Lauter. Boston: Houghton Mifflin Company, 1998. 2107-2141.
Henry David Thoreau was a poet, social philosopher, and educator in the early to mid- 1800s (Hampton). He graduated from Harvard University in 1837 and, upon his return to his hometown of Concord, Massachusetts, befriended Ralph Waldo Emerson, also a philosopher and poet (Hampton, “Ralph Waldo Emerson”). Emerson was also the leader of the Transcendentalist movement which was based on the idea that people should lead by example -- social reform begins with the individual, not the government -- and that the movement should be peaceful (Woodlief, Ruehl). Thoreau agreed with this approach until the United States invaded Mexico in May, 1846 (Brown, Witherell). Opposed to slavery, Thoreau saw the invasion of Mexico as an attempt by the government to extend slavery westward. In his essay “On the Duty of Civil Disobedience,” published in 1849 with the original title, “Resistance to Civil Government,” Thoreau protests against the government and states that is a man’s duty to rise up against the government when the government commits a wrong (Thoreau). In his writings, Thoreau uses the three rhetorical approaches of Pathos, Ethos, and Logos in his attempts to persuade his readers to his point of view (Heinrichs).
Not only is human connection vital to live a happy and joyful life, but it is necessary to create a legacy, and thus live on through others. But in order to do this, one must first overcome their ego and their sense of self. Once all of the “I” thoughts are gone, one can relate, but fully understand, the higher powers as well as other human beings around us. However, it is important to accept that we may never fully understand the driving force of this universe. While it can be experienced, and we can briefly get an idea of what it is, it is impossible to define these concepts in words, because we don’t have a language that transcends what we can understand. And though many recognize that these concepts could never be fully understood by the human brain, determined minds continue to ask questions that will never have an answer, “pushing their minds to the limits of what we can know” (Armstrong,
Henry David Thoreau (1817-1862) was an American philosopher, author, poet, abolitionist, and naturalist. He was famous for his essay, “Civil Disobedience”, and his book, Walden. He believed in individual conscience and nonviolent acts of political resistance to protest unfair laws. Moreover, he valued the importance of observing nature, being individual, and living in a simple life by his own values. His writings later influenced the thoughts of Mahatma Gandhi and Martin Luther King, Jr. In “Civil Disobedience” and Walden, he advocated individual nonviolent resistance to the unjust state and reflected his simple living in the nature.
This desire to make sense of something has manifested itself in many ways, in my decision
In his essay, “Resistance to Civil Government,” often times dubbed, “Civil Disobedience,” Henry David Thoreau (1817-1862) argues against abiding by one’s State, in protest to the unjust laws within its government. Among many things, Thoreau was an American author, poet, and philosopher. He was a firm believer in the idea of civil disobedience, the act of refusing to obey certain laws of a government that are felt to be unjust. He opposed the laws regarding slavery, and did not support the Mexican-American war, believing it to be a tactic by the Southerners to spread slavery to the Southwest. To show his lack of support for the American government, he refused to pay his taxes.
Thoreau, Henry David. Walden. Norton Anthology of American Literature. Shorter Fourth Edition. New York: W.W. Norton, 1995. 788-829.
In 1849, transcendentalist philosopher and writer, Henry David Thoreau, wrote a treatise originally entitled “Resistance to Civil Government.” This piece is however, now more commonly known as “Civil Disobedience.” Thoreau was staunchly opposed to the two major issues that were prominent in his lifetime: slavery and the Mexican-American War. These issues shaped his political views and led him to write “Civil Disobedience” (SparkNotes Editors).
Thoreau, Henry David. Walden and Civil Disobedience. New York: W. Norton & Company, Inc, 1966.
In this essay I discuss Thoreau's essay Civil Disobedience. I took a counterargument approach. I found his argument to be flawed and his character lacking. I do not think there is any one answer to the big questions of the day, but advice is hard to follow from a man who lived like a hermit and did not appear to contribute to society during his time. What is amazing is that his writings did inspire some great moments in history. Martin Luther King and Gandhi both effectively used his philosophy to affect some profound changes in our society. For that we owe the man a debt of gratitude. Writing is a form of art, and the art he left behind is something people will always appreciate, even if we do not agree with the man himself.
The contemporary philosopher, Susan J. Brison has been a great influence in my practice. One quote that has inspired much of my work comes from her book, Aftermath: Violence and the Remaking of a Self. She said, “We are our molecules; our deepest fears, joys, and desires are embodied in the chemical signals of our neurotransmitters. But we are also creators of meaning, making up- and made out of- our histories, our idiosyncrasies, our crazy plot-lines, our unpredictable outcomes. How are we to make sense of the fact that we are both?”1 It is that question that I try to explore in my work.
The Divided self was a book written in attempt for ordinary people like ourselves to understand the issues regarding mental health and the stigma around it. The book is separated into three parts. Laing expresses the fact that psychosis is not a medical condition but there is a self-divide between two personalities. Laing also states that how we exist in the world is based on the perceptions of others.
...om, a split road. Never really knowing the correct road to take the person chooses one path or road after analyzing the other. He is sure and goes on from gut instincts and picks a path moving on with a strong will and a lot confidence, leaving the other road behind untouched.
----- "Civil Disobedience" from A World of Ideas - Essential Readings for College Readers, Lee A. Jacobus, Bedford Books, 1998, 1849(123 -146)
...have struggled with the nature of human beings, especially with the concept of “self”. What Plato called “soul, Descartes named the “mind”, while Hume used the term “self”. This self, often visible during hardships, is what one can be certain of, whose existence is undoubtable. Descartes’s “I think, therefore I am” concept of transcendental self with just the conscious mind is too simplistic to capture the whole of one’s self. Similarly, the empirical self’s idea of brain in charge of one’s self also shows a narrow perspective. Hume’s bundle theory seeks to provide the distinction by claiming that a self is merely a habitual way of discussing certain perceptions. Although the idea of self is well established, philosophical insight still sees that there is no clear presentation of essential self and thus fails to prove that the true, essential self really exists.