Dhanpat Rai Shrivastava was born on July 31, 1880 in the small village of Lamahi, located near the city of Banaras in India. Although born into the Hindu Kaystha caste, made up of professionals including writers, doctors and lawyers, his family was poor. His father was a low paid postal employee. His mother died when he was only eight years old. His father remarried, but Dhanpat Rai did not like his stepmother. He studied Urdu and Persian, languages used in literature and administration in 19th century North India at a nearby school. He recalles his childhood fondly in one of his stories, so it is fairly safe to assume that he was a happy and well cared for child.
Dhanpat Rai was married at the early age of fifteen. This marriage did not last long, possibly because he was rushed into the marriage by his father. He later remarried a balavidhava, or childhood widow named Shivrani Devi. This marriage was a happy one, and they had several children together. She was said to be very supportive of him throughout their lives together.
Dhanpat Rai graduated from school at the age of eighteen and began to teach around the countryside. He taught for a few years in various North Indian towns while earning a college degree.
Dhanpat Rai began to write when he began teaching school. He took up the pen name Premchand when he began writing. His writing was more than just a past time for him; it was an attempt to change the social structure of India. Premchand died at the age of 56 on Oc...
The stronger will do anything in their power to make a profit, leaving the weak with nothing. Kuyper says, “…the more powerful exploited the weaker by means of a weapon against which there was no defense” (Kuyper, Abraham, and James W. Skillen 26). Additionally, he states that “…the idolization of money killed the nobility in the human heart” (Kuyper, Abraham, and James W. Skillen 31). Kuyper talks about how Jesus felt bad for the rich and sided with the poor (Kuyper, Abraham, and James W. Skillen 32). Matthew 6:19-21 says, “Do not lay up for yourselves treasures on earth, where moths and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven. For where your treasure is, there your heart will be also.” Earthly materials mean nothing because the real treasure awaits in
Siddhartha throughout his journey encounters many teachers, but before he set on exploring the world for knowledge, he was the son of Brahmin in an Indian town. Siddhartha was always admired by the people of his town; he always excelled at everything, and was a fine writer and great reader.
In Langston Hughes’ essay “Salvation,” Langston talks about the first time he is going to be saved from sin. Langston is a young boy around the age of thirteen. He is going to church to see Jesus for the first time. In which case, he truly experiences religion for the first time in his life. Throughout this essay Langston uses many narrative techniques such as, imagery, metaphors, and irony to explain his interpretation of that one night when he did not see Jesus.
..., not only will we acknowledge the needs of others by redeeming ourselves from sensuality, but avoid being prideful by acknowledging how unessential material wealth is in our own lives. When we do this we will break out of the the “competitive rat-race without meaning”, or the “vicious circle” (Arrupe 10), by choosing God’s love and the love for others.
According to legend, Siddhartha married a young girl named Yasodhara, at the age of sixteen, and they had a child. One day, Siddhartha ventured outside of the palace where he encountered an old man that was overlooked. Curious, Siddhartha questioned the old man and realized that no one can escape the fact that people age. The second day he saw a man who was terribly ill and he learned of illnesses.
The desire for more and the one thing that keeps the economy of today’s world running. We are continuously being bombarded with images of things that we can accomplish, that once we possess them we are supposed to feel happier and more fulfilled than ever before. Greed is an insatiable need for more, where more is never enough. Greed can never be satisfied, once you attain your heart’s desire another desire takes its place. Greed is egocentric and destructive. Neighbors’ are no longer friends but rivals in a competition. Family members are no longer loved ones but obstacles in the quest for the newest, brightest and best. Greed is like a whirlpool, it keeps drawing victims nearer it 's center and in due time as the center is reached the force pulls victims under and destroys them. We have seen how the story Necklace portrayed greed as an addiction in the fictional world, with examples of the real world. The paper went on to discuss how greed is potentially destructive for the society, connecting ECON 101 concepts. And lastly we touched upon how greed is manipulative, with examples from Shakespeare’s famous play Macbeth and also from real life experiences. According to an experiment by University of California, Berkeley, “Riches are less ethical because they see greed as good, ‘The drivers of the most expensive vehicles were four times more likely to cut off drivers of lower status vehicles’” (Szalavitz). They conducted 5 other experiments to finally come to the first
Two ways that citizens react to systems of oppression in the novel Forbidden City by William Bell are by being a bystander or upstander. A system of oppression is defined as intuitions that describe what is the norm in society. Such behavior is used to maintain an imbalance of power within the community being oppressed. When oppression occurs in a region, there is said to be four roles within the oppressed community. Those who are members of the group exploiting people, or victims, are the oppressors. Among the victims are upstanders and bystanders. Citizens represent the role of a bystander by passively watching oppression, afraid that if they take action, they will also be subject to the “bullying”. An upstander shows that he or she
The society in question is refuses to reciprocate the equality envisioned by the narrator and without any intention of compliance continually uses this man to their own advantage. It is not only this exploitation, b...
Is it possible to understand the gospel message, serve as an officer in a church, be sure of your salvation, and yet still not get into heaven when you die? Matthew, one of the original twelve disciples, answered this question clearly. Yes, on “that day”, many will stand before God and hear Him say, “I know you not; depart from me.” (Matthew 7:23 KJV)
Saul Bellow is known as one of the most influential and important writers in the post World War II era and has won numerous awards for his work including the Pulitzer Prize, a Presidential Medal of Freedom, and the Nobel Prize for literature. One of Bellow's famous short stories, "A Father-to-Be" follows a single day in the life of a young scientist, Rogin, who is starting to feel pressure from his fiancee, Joan, and the stress of marriage and possibly fatherhood. "The Gonzaga Manuscripts" is another short story of Bellows that is examined by many critics. The story tracks the expedition of an American scholar, Charles Feiler, who is in search for the works of a Spanish poet, Gonzaga. To find the poems would be an act of deliverance in Feiler's mind and he believes bringing that little part of Gonzaga to the world would be an act of hope the world needs.A final example of Bellow's short stories is "Looking for Mr. Green". The tale outlines the first day on the job for a relief check delivery man, George Grebe and his struggle in finding his first receiver in a Chicago ghetto. In Saul Bellow's critically acclaimed novella, Seize the Day, which includes three short stories, Bellow explores the central theme of the protagonist's fight against the unpredictable conflicts of life and the search for transcendence and truth.
Dr. Jayant Khatri (1909-1968) was one of the most significant and noteworthy short story writers in the canon of Gujarati literature of the twentieth century. He won the prestigious Mahida Gold Medal in 1945 for his short story ‘Lohi nu Tipu’ (A Drop of Blood). He was also elected a leader of opposition for the Mandvi Municipality in 1951, and the vice-president of the Mandvi Municipality during 1954 to 1960. He was posthumously honored with the Uma-Snehrashmi Award in 1968-69 for his collection ‘Khara Bapor’ (Scorching Afternoons).
Aryabhata was born in around 476 CE. He was born in India during the Kali Kusumpura Yuga (the age of the demon). This age was known as the age of demon because it had constant eclipses, which people believed to be created by a demon. Most of Aryabhata’s childhood and life events are a mystery. Hardly any records are left about his life. During this era, many didn’t write, but rather used symbols that represented words. Aryabhata, for instance, used his knuckles as a calendar. January would start from the pinky of the left hand. February would be the ring finger of the left hand and so on. All that is known about Aryabhata is that he was indeed one of the first Indian astronomers and mathematicians.
Siddhartha Gautama, known to a wider audience as the “Buddha” the enlightened being accredited with creating the basis for Buddhist philosophy. In essence his teachings are embodied in two important principles: (1) The Four Noble Truths (2) The Noble Path or the Noble Eightfold Path. The latter is also known as the Middle Path and is described by the Buddha as “a path of moderation between the extremes of sensual indulgence and self-mortification.”
The oppression can be divided into two categories the self inflicted, the mind-forg 'd manacles, and the forced, the hapless solider. The mindset of the society was at a certain level of complacency; Blake viewed ‘selfhood’ as a cause to the worsening condition. He is suggesting that in order to defeat the corruption of society people should unite and create a sense of community. In the case of the solider, the oppression is controlled by a higher power. Blake suggests that corruption and oppression has reached the government in
1 Timothy 6:10 For the Love of Money Is a Root of All Kinds of Evil. Some People, Eager for Money, Have Wandered from the Faith and Pierced Themselves with Many Griefs., biblehub.com/1_timothy/6-10.htm.