She Walks in Beauty by Lord Byron :: She Walks in Beauty Poem Poetry

She Walks in Beauty by Lord Byron There is a spectacular use of assonance in the first verse here:- look at the rime words night, skies, bright, eyes ... same vowel throughout ... so the whole stanza rimes ababab but assonates aaaaaa this kind of double-effect was highly prized by keats, shelley and Byron, all of whom took the technical side of writing poetry extrememly seriously. Lord Byron describes a night (associated with darkness) with bright stars (light) and compares this woman to that night. She brings together these opposites in her beauty and creates a "tender light." Not a light like the daytime, since he describes that as gaudy (showy in a vulgar way), but a light that "heaven" doesn't even honor the daytime with. Byron's diction in this poem is quite metaphorical. "She walks in beauty, like the night / Of cloudless climes and starry skies" (lines 1-2 ). His use of imagery has allowed us to visualize an atmosphere that surrounds this woman. The imagery he uses also brings together two opposing forces, darkness and light which works quite well together as one united force. We can visualize a dark sky filled bright stars, a perfect picture for an ideal evening, which can be compared to his picture of a perfect woman. This woman, as well as the night, contains opposite features within her. "And all that ¡Ã‚ ¯ s best of dark and bright / Meet in her aspect and her eyes" (lines 3-4 ). The joining of these opposite forces can be associated with internal aspects of this woman. Although this poem begins with a description of a woman walking, there are not any images of her body. Byron continuously refers to her hair and face. These lines work well because they employ an enjambed line as well as a metrical substitution  ¡Ã‚ ª a momentary change in the regular meter of the poem. When poets enjamb a line and use a metrical substitution at the beginning of the next line, they are calling attention to something that is a key to a poem. Here Byron substitutes a trochaic foot (an accented syllable followed by an unaccented one) for the iambic foot at the start of the fourth line. Why? Because he is putting particular emphasis on that word "meet." He is emphasizing that the unique feature of this woman is her ability to contain opposites within her; "the best of dark and bright / meet" in her.

Analysis Of Islam :: essays research papers

Religiological Analysis of the Islam Through the Koran and Hadith Islam may be considered as an exotic religion to many in the western part of the globe. The impression that Westerners have is usually obtained through the media representing Islamic countries or groups in the middle of a Holy War. The wars, called Jihad, are usually waged by Islamic Fundamentalist who use terrorism to get their messages across giving Islam a negative reputation. Because of the lack of understanding of this highly publicized religion, many conflicts arise between the people who live in eastern and western worlds. In turn, this causes problems amongst different cultures through various political and religious battles that result from these misconceptions. In order to prevent future strife, it is important for people all over the world to have a better understanding of other religions. To interpret Islam from a objective point of view it is easier to use Religiological Analysis, a system that that break s the religion down into specific terms: Epistemology, Ontology, Anthropology, Psychology, Teleology, and Methodology. The Epistemology of Islam is contained in the sacred book called the Koran that was revealed in Arabic to the Prophet Muhammad in exact words of God through the Angel Gabriel. The Koran means Recollect, Clarify, Recital, Reading, and Criterion. It contains truths about everything and functions as a recollection of all previously revealed books. When Muhammad was forty years old, he had his first revelation and continued to do so for the next twenty-two years, remembering each revelation and then having them written down by scholars. The whole book consists of chapters that were believed to be put in order by Muhammad himself and are word for word from God. This book is the most widely read and memorized book in the world and because of the number of people memorizing the book it helped it remain unchanged for the past fourteenth centuries. Containing truths about th e world and our existence till the end (Judgement Day), it is also a guide for us on a way to live and worship God. Besides the Koran, Sunnah, known as the customs or practices of the Prophet Muhammad are also considered sources of knowledge by Muslims who hold him as an exemplary human and try to emulate his actions and lifestyle. His actions, and sayings were recorded and reported in what is know as the Hadith, a collection of his doings in his whole life.

C.S. Lewis’ Reflections on the Psalms

Clive Staples (C.S.) Lewis, best known for his slew of fantasy novels, Chronicles of Narnia, is undoubtedly one of the most popular and controversial Christian writers.   His unabashed use of Christian mythology and concepts in his literary works reflected the impact of his conversion late in life, though his background and interest in folklore and the occultist manage to shine through his texts time and again. In any case, it would be improper and an insult to consider Lewis a run of the mill Christian writer, whose literary products are expected to subscribe to the doctrines of the religion.   Though devoted and a staunch believer, Lewis’ intellectual take on the religion and its implications run against the grain of common Christian literature.   It is, therefore, imperative to view Lewis using this frame of mind, particularly in understanding his post-conversion writings. One must also take into consideration that Lewis’ unorthodox view of Christian teachings – though decidedly supportive and faithful – often elicits much controversy from various parties.   Being an Anglican Christian, his writings are often condemned for their perceived attack on Catholicism and Judaism.   It is with this viewpoint that most literary analysts and critiques pillory Lewis’ most controversial non-fiction Christian tome, Reflections on the Psalms. The book is the result of Lewis’ reading of the Book of Psalms in the Bible, and the result of his discussion is not as easily acceptable for most readers.   It is the culmination of both his Christian background and a genuine interest in the apparent contradiction that faith and religiosity can be the breeding ground for the worst forms of violence and anger. This study posits that C.S. Lewis’ Reflections on the Psalms is a misunderstood body of work that may not be a perfect discussion of the Book of Psalms but does represent the occasionally valid theological theories of the author himself.     Though it will be necessary to compare Lewis’ theological musings to the writings of his peers, one must take into consideration the fact that the book is essentially an encapsulation of Lewis’ own musings and comprehension of the Book of Psalms without proselytizing or seeking any religious influence over any reader. To prove this thesis, the study shall begin with a brief discussion of the contents of the book, primarily with regards to Lewis’ interests and understanding of the Book of Psalms.   Second, the study shall discuss the similarities and differences of Reflections on the Psalms as compared to other books or articles of similar vein.   Third, the study shall seek to understand the value of Lewis’ tome through its intended audience and the message he wished to deliver to his readers. Lastly, the study shall present an in-depth review of the strengths and weaknesses of the book, primarily through specific quotations from the text.   Only then can a valid judgment of the book be achieved.   It would, of course, also be a reliable standard through which the merit and validity of continued patronage for Lewis’ little known tome on the Psalms may be measured. First of all, what exactly is Reflections on the Psalms about?   In a nutshell, Lewis reads the Book of Psalms and finds both joy and fear in his readings.   He is alternately ecstatic and appalled by the combination of praise and vitriolic anger found in this Old Testament book, citing some areas as aberrations when taken against the standards of the Christian world. In the process of reviewing the Book of Psalms, however, Lewis unleashes some seriously controversial lines, such as the condemnation of Jews as worst than pagans in their vindictiveness and anger[1].   Despite his negative pronouncements about the Jews and their violent indignation, Lewis’ book also looks into the essence of praise and what it means to man. The Book of Psalms is essentially a collection of prayer songs.   These songs are filled with praise for God in the same way that man would sing praises of anything or anyone he cares about.   This concept is not lost on Lewis, who promptly dedicates a moving chapter to the power of praise.   Lewis presents a different point of view in the sense that he urges readers not to fall for the theological jargon and technicalities that essentially make the reading of the Bible tedious and academic. Rather, his main point in writing Reflections on the Psalms is to emphasize the love that drives man to sing praises to a higher power and a greater being.   It is this essence of the Book of Psalms that Lewis focuses upon, emphasizing the unique rapturous sensation that fuels the Psalmists’ songs of praise for God, even in all their imperfect glory. Lewis’ book on the Psalms, of course, is not the first or last one in the literary world.   Arthur Weiser’s The Psalms: a Commentary, for example, is a straightforward commentary on the writings in the Book of Psalms.   Without essentially dissecting the concepts within the book, Weiser presents a modern discussion of the Psalms in a manner similar to a literary addendum; his book is explanatory of the book in the context of history rather than straight theology. The result is more of an academic verse by verse explanation of the Book of Psalms.   For example, the book attempts to find a correlation between the promised power of the Israelite king and the known history of Israel.   In doing so, Weiser likens the kings of Israel to the ruler of Egypt, explaining the psalmist’s faith as a product of the historical submission to an unseen God prominent in the area during that period.[2] On the other hand, J.M. Smith’s The Religion of the Psalms is more focused on the significance of the Book of Psalms with regards to its effects on morality in the Jewish sphere.[3]   How did the Book of Psalms influence the moral and ethical standards of the Jewish community? In essence, it is less a theological discussion (as in Lewis’ Reflections on the Psalms) or a historical study (as in Weiser’s The Psalms: a Commentary) and more of a study on the ethical dimensions and impact of the Psalms.   What is most important to discuss, apart from the approach to the Book of Psalms, however, is the literary style employed by Lewis.   Both Weiser and Smith present a near clinical explanation of the Book of Psalms, rendering it completely academic in nature. With Lewis, however, the style of writing is entirely different.   Though the content may be controversial, Lewis’ writing style undoubtedly produces beautiful, free flowing prose.   Even in his damning critique of what he calls â€Å"Jewish prison of self-righteousness†, his words never fail to contain a certain degree of mastery that renders the reader speechless and enthralled. His use of imagery and metaphors – a feature not found in other studies and commentaries on the Book of Psalms – alternately brings to life the peaceful, rapturous bliss of praise and the scathing fire-and-brimstone speeches of anger and vindictiveness.   Lewis’ style leaves no room for doubt: he indicts, judges and rhapsodizes about every nook and cranny of the Book of Psalms, thereby presenting a delightful and visually stimulating analysis of the Old Testament’s ode to prayer.[4] It may be said that the style of writing itself speaks volumes about Lewis’ very message.   His use of vivid prose and occasionally harsh, unforgiving words essentially show that the book is far from a theological dissertation that begs readership from scholars of the same field alone.   Rather than an academic approach, Lewis has utilized a less formal yet no less insightful means to discuss his views of the Book of Psalms. As such, it may be surmised that the intended audience of the book are the masses – lay people who cannot be presumed to know enough of the Bible’s scholarly and theological debates.   Instead, the book is designed to appeal to and at the same time educate the ordinary people who wish to learn more of faith rather than spend their hours reciting prescribed prayers. It is a discussion made entirely accessible to ordinary people – an exercise in proletariat â€Å"education†.   It is not exactly an attempt to aid conversions or strengthen the proselytizing armies.   More importantly, Lewis does not write directly for the Christian readers, either, despite his subject matter.   Lewis’ intention is to move people towards action, towards moral indignation against illicit and immoral activities.[5] In essence, the target audience is anyone who cares about moral uprightness, and the Book of Psalms becomes a means for Lewis to deliver across his point.   Rather than a platform for theological proselytizing, the end of Lewis’ book emphasizes moral action rather than any actual alignment with any church.[6] As mentioned earlier, Reflections on the Psalms is a book both loved and hated.   First of all, its subject matter and brash approach render it quite prickly for many critics.   One significant weakness of the book is its blatant criticism against Jews that can easily be misunderstood as an attack on the Semitic community. For example, in explaining the vitriolic anger that populates parts of the Book of Psalms, Lewis indicted the Psalmists (Jews, inevitably) for their hatred and the devilish and vulgar images graphically present in the psalms.[7]   Indeed, if Psalm 9, which speaks of blessings for people who violently bash the brains of Babylonian babies, is anything to go by, Lewis is not at all far-fetched or exaggerating. Despite the reality of Lewis’ accusations of violence and sensationalism in the Book of Psalms, this becomes a weakness of his book, particularly since it is viewed as a biased indictment of one race rather than an accurate response to a literary piece.   Moreover, since Lewis is incapable of reading the original Hebrew version of the Book of Psalms, this is easily a weakening of his rhetoric. Though essentially accurate in his reaction to the contents of the Book of Psalms, his admission that he is no reader of Hebrew becomes more of a problem rather than a powerful disclosure.   While it does not entirely negate the validity of Lewis’ contentions (as reading from an English translation is also perfectly valid), it does become a thorn on the author’s side when issues of validity and objectivity arise. Perhaps in sharp contrast to this failed disclosure is Lewis’ admission that he is no theologian.   Rather than become a weakness of the study, this becomes a very powerful tool in Lewis’ defense of his writings.   As Lewis wrote, â€Å"One is sometimes (not often) glad not to be a great theologian.   One might so easily confuse it with being a good Christian†.[8]   In essence, this provides Lewis with a very good defense with regards to the allegations that he is bias on purpose, with an obviously anti-Semitic bend. Lewis does not claim any moral superiority in discussing the Psalms.   The essence of Reflection on the Psalms, therefore, is a very personal book written from Lewis’ own point of view and should not be taken as a tool for ethnic indictment or proselytizing. This concept is also highly related to the final and most significant strength of the book.   Despite claims that the book is biased and subjective, the greatest power of Reflections on the Psalms is its raw, honest discussion of the power of praise.   He wrote, â€Å"The most valuable thing the Psalms do for me is to express that same delight in God which made David dance†[9]. It is precisely this bliss that Lewis captures perfectly in his book, rendering it a bittersweet portrayal of human flaws and the love of God that continues to inspire even the most imperfect of humans to dance for joy and sing in bliss.   Though he does present a rather negative depiction of the Jews in the early part of his book, he acknowledges their flaws as human and present in everyone.   It is their ability to connect, love and be moved by the presence of God that makes them worth and even admirable in the eyes of Lewis. BIBLIOGRAPHY â€Å"Lewis on the Psalms†, TIME Magazine, 22 September 1958; accessed on 5 May 2008 available from http://www.time.com/time/magazine/article/0,9171,863917,00.html Lewis, C.S.   Reflections on the Psalms.   New York: Harcourt, Brace & World, 1958 Meilaender, Gilbert.   Things That Count: Essays Moral and Theological.   Wilmington, DE: ISI Books, 2000 Smith, J.M.   The Religion of the Psalms.   Chicago: University of Chicago Press, 1922    Weiser, Arthur. The Psalms: A Commentary.   Philadelphia: Westminster Press, 1962    Wood, Ralph.   â€Å"Conflict and Convergence on Fundamental Matters in C.S. Lewis and J.R.R. Tolkie [1] â€Å"Lewis on the Psalms†, TIME Magazine, 22 September 1958; accessed on 5 May 2008 available from http://www.time.com/time/magazine/article/0,9171,863917,00.html [2] Arthur Weiser, The Psalms: A Commentary,   (Philadelphia: Westminster Press, 1962) 111 [3] J.M. Smith, The Religion of the Psalms, (Chicago: University of Chicago Press, 1922), v [4] â€Å"Lewis on the Psalms†, 1958 [5] Ibid [6] Ibid [7] C.S. Lewis, Reflections on the Psalms, (New York: Harcourt, Brace & World, 1958) [8] Ibid., p.57 [9] Ibid., p.45

Chapter Reviewing the Facts

Of course, It Isn't always pleasant to hear active comments about what we are doing. Sometimes our feelings get hurt, our ego Is wounded, or the feedback strikes us as, well, stupid. That said; let's consider a shift In our perspective. Feedback Is a form of coaching. When we work with a coach, he or she Is constantly giving us negative feedback-?and we appreciate It. A golf coach, for example, will correct the way you hold or swing the club and you're delighted to get the negative feedback. In fact, you pay for all these â€Å"complaints. † Dissatisfaction happens.What we choose to do about it can make all the difference in reading customer and employee loyalty. To do something about dissatisfaction, we need to know when it is happening-?we need to get the silently dissatisfied customer to speak up by creating open communication channels. (Customer Service: Career Success through customer Loyalty) Chapter 9-Reviewing the Facts 2. – What are the three important steps ne eded to recover the potentially lost customer? The first step consists of both apology and accountability. Say, â€Å"I'm sorry,† and take ownership of a mistake, even if it's because of supplier or other problems.Next, work with the customer to determine an appropriate remedy. This involves the customer in the resolution and sometimes uncovers less costly solutions. Resolution should not only address a customer's direct loss but also compensate â€Å"pain and suffering. † Some refer to such compensation as â€Å"atonement. † Manage expectations with resolution schedules. In one Citibank experiment, specifying time frames for next steps increased customer satisfaction by 40%. Finally, follow-up. Determine whether the customer has received the promised treatment, and, more important, how they feel about it.One study indicated that a follow-up call to a once-unhappy customer can boost satisfaction by 5%-7%, and intentions to repurchase by 8%-12%. The second level is building integrated customer recovery capabilities In the following four areas: Companies must do more to upgrade the skills, training and pay of customer service representatives, especially since they handle an estimated 65% of all complaints. Other employees must also understand the Importance of customer retention. Ford trains new hires In such recovery skills as Interpersonal communications.Others regularly rotate employees Into customer service to underscore the Impact of departmental processes on customers. How much authority do employees have to recover customers? Employees at Marriott International, for example, can spend up to $2,500 without authorization to compensate customers. What are the timetables for resolution? Brothels Airways research showed that of customers defected if it took the company longer than five days to respond want level AT complaints trigger corrective Acton? Can any employee handle recovery, or should you depend on special representatives trained for customer recovery?Customers should be easily able to complain via email, letter or even well-publicized hot lines. Systems should streamline complaint acceptance, and generate complaint-based reports. Insurance giant USA scans every complaint letter into its database. Causes for the complaint are analyzed, and processes examined to avoid similar complaints in the future. To institutionalize improvements, systems should be developed to hold other departments accountable for their actions. Complaint data should also be used to determine investment priorities and service improvements. (Small Business Resources – How to Recover Lost Customers)

Protestant Work Ethic

o Work Ethic Jenna Warmund Jenna Warmund Quest Professor Crump October 3, 2012 Not everything in life is a guarantee. If there is something you want in life I do believe that anything can be achieved with hard work and dedication. Therefore I do agree with the Protestant Work Ethic. The Protestant Work Ethic is said the belief that hard work leads to success (Rosenthal, Lisa, 2011). I think Black Like Me is a huge example of how hard work leads to success.After Griffin published this book there was a lot of backlash, but I do believe a lot of good has come from it. I think it has changed a lot of people perception on African Americans in the 1960’s. And I would say that this book was a success for Griffin. At one point in the book Griffin says, â€Å"When all the talk, all the propaganda has been cut away, the criterion is nothing but the color of skin. My experience proved that. They judged me by no quality. My skin was dark† (page 115).I think this just goes to show h ow much times have changed. Back then black people didn’t even think it was possible to become leaders or even achieve their dreams just because they were judged by the color of their skin. I am not saying that today it is completely easy for black people to achieve their dreams because I do think they still deal with challenges and discrimination, but it is nothing like it was back then. Eventually Griffin had had enough, all the challenges and emotions built up. â€Å"Suddenly I had had enough.Suddenly I could stomach no more of this degradation- not of myself but of all men who were black like me† (page 132). Griffin faced many challenges in this book. But he never gave up. Hard work leads to success. No one in today’s world became successful by just sitting around. If there’s something you want to achieve you have to go after it, even if you know from the beginning that you’re going to face strenuous challenges. In Black Like Me (Griffin 1960) there was an instance that disputed my belief of the Protestant Work Ethic.When John Howard Griffin stops to study a restaurant menu he realizes that just a few days ago he could have ordered anything he wanted but now he does not have that privilege. He then says â€Å"The Negro often dreams of things separated from him only by a door, knowing that he is forever cut off from experiencing them. † I disagree with the quote. It may have been that way back then, but now I think everyone has the equal opportunity to achieve anything to which they set their mind to.The book Black Like Me just goes to show that if there is something you are inspired about or have a dream that it is achievable. There may be challenges and obstacles that you come across but with hard work and dedication you will succeed. Work Reference Rosenthal, Lisa, (2011). Protestant work ethic's relation to intergroup and policy attitudes: A meta? analytic review. . European Journal of Social Psychology. Vol 41( 7) (e. g. 2), pp. pp. 874-885. Quizlet. (2012). Retrieved from http://quizlet. com/750335/black-like-me-quotes-flash-cards/

Against Love Essay

At the beginning of this essay Kipnis says something stands out to me. â€Å"Love is, as we know, a mysterious and controlling force. It has vast power over our thoughts and life decisions. It demands our loyalty, and we, in return freely comply† (Kipnis 749). I think this is the best way to explain love. When there is someone that you really love you do and say things that you never imagine yourself doing. I think this is the main purpose of love and what everyone should feel. Love is not something you just stumble upon I think it is something that grows on you with time. I believe that if you love someone your willing to go out of your way and do extraordinary things for this person. I do not believe it would be a random person in front of you at the supermarket that you will do those types of things for, because you need to have a deep feeling and connection to this person. In this essay something else Kipnis said stood out to me. â€Å"But passion must not be allowed to die! † (Kipnis 751). I have never been married but I have been in love before. I believe that if there is passion you should never let it die. Passion is a strong barely controllable emotion that you have for another person. It is not something that you can stop or pretend to share with someone. Love can and will make you feel as if you are nothing without your other half. You will do and say things that you feel are crazy. Today I think so many people, mostly younger, rush into marriage because they feel as if it is the only way to keep their love for each other alive. I personally believe that love is not something that can be rushed. Do not get me wrong people can be young and fall in love and get married but you have to do it for the right reasons. I myself would love to find someone to have a deep love for. Love is so hard to explain but there is a passion that you find with someone else and it is not something you can just pretend to feel. I think that if it is meant to be then everything falls into place on its own. Something that I believe personally people are doing now days is getting married and if things do not seem to work out the answer simply is divorce. The divorce rate now days is growing higher and higher. Divorce is not something that is uncommon, I hate to say it but it is something that happens every day. After a while for one reason or the other people simply want out of the marriage and want to go their separate ways. Some people go into a marriage and come out very quickly; they decide it is simply not for them. On the other hand others stay together for 10 years and more before they decided they want out of the marriage. I personally believe that it is not the world’s job to keep marriages loyal. I do not feel that today marriage is taken seriously anymore because people think that if it does not work out why try and make things better if we can simply just get a divorce. Honestly what would people do if divorce was not an option? Would people have to learn to work their problems out? Would people just have to be miserable all the time? It is something to stop and think about. I personally believe now days that people honestly do not even think before getting married they are just caught up in the moment. I would say that this essay is a polemic. Kipnis basically argues of the fact that in order to have a good relationship and love someone you have to be able to meet the requirements of mutuality, communication and advanced intimacy. These are the big issues in relationships today. More people are breaking up and getting divorces because they will not come to a simple compromise to make their relationships work. A couple should have good communication skills. You have to learn to be in everything you do together because it is not just yourself anymore. It is you and your partner the one that you love. Works Cited Kipnis, Laura. â€Å"Agaisnt Love. † McQuade, Donald and Robert Atwan. The Writer’s Presence. Boston: St. Martin’s Bedford, 2009. 748-755.

Neolithic Revolution and the Renaissance Effects on History

The Neolithic Revolution and the Renaissance provided mankind with new ways of life. Although these advancements in architecture, agriculture, education and ideas transpired in different periods of history, they both had massive effects on our way of life today. Without these revolutions, our lives today would be unrecognizable. Life was drastically different before the Neolithic Revolution. During the Paleolithic Period, people were nomads. They lived in groups of 20-30, and survived solely off their surroundings by hunting animals and gathering various plants.Roles ere based on gender; men hunted and women gathered plants. They developed simple tools such as spears and axes out of materials such as stone, bone and wood. Human beings lived in this manner until about 10,000 BCC, when they started to cultivate crops and domesticate animals. This is known as the Neolithic Revolution. The Neolithic Revolution is a major turning point in human history. It was a fundamental change in the way people lived. The shift from hunting & gathering to agriculture led to permanent settlements, the establishment of social classes, new technologies, and the eventual rise of civilizations.Another effect of this revolution was the advanced form of a society. Class systems arose, with the Council of Elders at the top, and farms, merchants and craftsmen at the bottom. After a period of little education or values, Europe was ready for advancement. It was a time of creativity and change in Europe. The Renaissance was centered in Italy during the sass before spreading to the rest of Europe in the 1500 and sass. Achievements in art, literature, science and ideas made this period a golden age. Ideas such as Humanism became widely popular during the Renaissance.Humanism stressed the importance of education. The study of ancient Roman and Greet texts became the learning standard. Humanism also stressed the importance of focusing on the present, rather than the afterlife. People changed th e way they thought of themselves, each other and the world around them. The effects of the Renaissance are still witnessed today. From architecture to mathematical theorems, the Renaissance had a long lasting effect on society. The Pythagorean Theorem, and the use of printing presses and Humanism are all examples of this.As a cultural movement, it encompassed a resurgence of learning eased on ancient texts, the development of unique perspective in painting, and gradual, yet widespread educational reform. Without the Neolithic Revolution and the Renaissance, this world would be very different. Each revolution contributed to our way of life and continues to shape it through values and educational standards. Advancements in architecture, agriculture, education and ideas back then provided a pathway towards the civilized, educated and advanced society we have today. Neolithic Revolution and the Renaissance Effects on History By reclaiming