Shakespeare And Anti-Semitism In The Merchant Of Venice Essay -- Merch

Anti-Semitism and the desecration of the Jewish population have been in existence for nearly five thousand years. In the Elizabethan era, a question of anti-Semitism invariably arises. In William Shakespeare's The Merchant of Venice, we find that one of the characters is the embodiment and expression of anti-Semitic attitude that is pervasive in Elizabethan society. "Anti-Semitism was an intricate part in Shakespeare's years. Jews were considered vile and scorned upon. Shakespeare presents Judaism as an 'unchangeable trait'" (Bloom 37). Shakespeare's age based their anti-Semitism on religious grounds because the Elizabethans inherited the fiction, fabricated by the early Church, that the Jews murdered Christ and were therefore in league with the devil and were actively working to subvert spread of Christianity. The religious grounds of this anti-Semitism means that if a Jew converted to Christianity, as Shylock is forced to do in The Merchant of Venice, then all will be forgiven as the repentant Jew is embraced by the arms of the all merciful Christian God of love. In fact, some Christian believed--as do some fundamentalist sects today--that the coming of the Kingdom of God was aided by converting the Jews to Christianity. Anti-Semitism in Shakespeare's time is portrayed in his masterpiece The Merchant of Venice. "Shylock the Jew, one of William Shakespeare's profoundly ambivalent villains, is strangely isolated" (Bloom 24). He is portrayed as a usurer: A leader of money on interest rather than a receiver of stolen goods. This concept will prove to the audience that the Jews are in fact "cheap" and have a frugal sense for possessions. It is an intriguing idea to think that even in Shakespeare's time, stereotyping was a mundane part of their lives. Shakespeare's anti-Semitism seems harsh, but shows that not all Jews are vile like most people believed in his time. Shylock is shown to be hard working (Goddard 5). Believe it or not, there is some compassion for the desecration of the Jews in Shakespeare's play. Antonio recognizes the futility of opposing Shylock's passion with reason. "He seems the depository of the vengeance of his race" (Goddard 11). Antonio consequently appears as a charitable Christian who lends money freely, in contrast to the miserly an... ...an something like Marlowe's Barabas. But at the same time, it seems clear (to me, at least) that Shakespeare creates Shylock against an historical and cultural backdrop that was intensely hostile to Jews. Given this social context and historical tradition, it should come as no surprise if some of this hostility against Jews should infiltrate Shakespeare's work. Shakespeare was, after all, a commercial dramatist and many commercial dramatists make their livings by pandering to, rather than working against, conventional social mores. To make the claim that Shakespeare creates Shylock within an anti-Semitic culture, and therefore invests Shylock with biased anti-Semitic attributes, does not impugn the artistry of the drama. Nor does such a claim implicate Shakespeare himself as a monstrous anti-Semite. All this claim suggests is that Shakespeare, like most of the rest of his society, was hostile toward Jewry for religious and cultural reasons, and that hostility is revealed most clearly in Shylock. What these pages have tried to trace is the possible, or perhaps the probable, relationship between what was happening in Shakespeare's day and what is happening in Shakespeare's play.

Management: Paying for patching Essay

Patch software has been designed to assist with updating computer programs and fixing a wide range of computer related problems. At the same time, patching has also been designed to update a computer’s supporting data. This is normally done in an attempt to make better the performance of a computer. Patch management involves the process of strategically planning and deciding on which system, the exact patches to use on these systems and at what time (Andress, 2006). Over time, many software companies like Microsoft have resorted to enabling their customers to be able to use patch securely as a free software. In XP SP2, Microsoft made updates that enabled its customers choose to allow Microsoft make automatic background updates on their computers. Such technology companies have also come up with strategies that continuously evolve in attempt to ensuring that their customers do not have to pay for basic patch management which provide security to the entire server farm. As a result, getting a management to allocate money to pay for patching has become a difficult task given the fact that such software companies offer patching for free to all their customers (Semilof, 2004) Additionally, patching has been configured in a relatively simple and consistent manner which can be used in businesses which have simple and constant configurations. As a result, getting the management to allocate funds in order to pay for patching becomes hard since the updates configurations are simple and efficient in handling computer affected systems. For instance, when the environment is more complex, Windows update have made provisions and improvements on already existing software so as to allow the customer be able to use their free updates to fit the different IT environments (Semilof, 2004).

Historical Report on Race

They were sold into slavery where they were considered property, had o rights, past down to the next generation, and etc. (Schaefer p. 177). Slaves had to follow many different codes and it shows how badly African Americans have suffered over the years. Slaves were controlled by fear and intimidation. When slaves did not follow the codes they were punished in many different ways. For example: whipped, beaten, imprisoned, hung, or etc. On top of that women also had to deal with rape and there was nothing they could do about it.In 1865 slavery was dismissed throughout the United States (Schaefer p. 180). Since then African Americans have experienced many other hardships. For example: discrimination, segregation, hatred, racism, and etc. It has not by any means been an easy going ride for African Americans. There have been many different political, social, and cultural issues or concerns throughout America's history, because of the color of their skin. There has been discrimination towa rds African Americans and has hindered them from performing the best that they can.There was laws created to help support oppression of African Americans. As time went by laws were passed to help Stop discrimination with the help of African Americans standing up against the discrimination that they were dealing with. For example: â€Å"in 1 955, a black seamstress Rosa Parks refused to give up her seat to a white man on a Montgomery, Alabama, city bus† (History 2014). This brought around a citywide boycott that helped put a stop to segregation. There are many organizations that have come about to help voice ways of preventing discrimination.For example: in 1942, James Farmer organized an organization called Congress of Racial Equality (CORE). Core was created and to help end discriminatory policies through direct-action projects (Congress of Racial Equality 2014). These organizations helped start the beginning of the end of coordination, segregation, slavery, De cure segregat ion, and etc. Legislation meant to constrain race with prejudicial boundaries that enacted. For example: Jim Crow Laws or De cure segregation. Jim Crow laws were created to separate the whites and blacks.They were set in place to supposedly treat blacks as separates but equal (Schaefer p. 180). It separated the whites and blacks in many different ways. Blacks were not allowed to eat in the same restaurant, use the same bathrooms, stay in the same hotels, or go to the same schools. While they were enslaved there were slave codes that they had to follow. For example: they were not allowed to gamble, they had curfews, they could not own property, they could not marry, they could not have a weapon, or etc. (Schaefer p. 177).The united States made it very difficult for African Americans to become who they are in today's society. African Americans fought legislation in many different ways. They boycotted, ran away, or etc. , just to get away from the laws or to try and end the rules. Alth ough African Americans were beaten or arrested they still continued to stand their grounds to get what they deserved. The government also put into place a restrictive covenant. Racially restrictive covenants played a major role in contributing to residential segregation† (Ramose 1995). This covenant helped keep blacks from living in white neighborhoods.African Americans fought the system to overturn the covenant and to be able to live where ever they wanted. In 1963 President Lincoln put Emancipation Proclamation into effect. â€Å"Emancipation Proclamation freed all people that were held as slaves, but only was meant for the states that were involved in the Confederacy† (Schaefer p. 180). The thirteenth amendment stopped slavery all together, in every state. There have been many laws created to help stop discrimination wrought the United Stated. Not only for African Americans but also for other minorities. Historical Report on Race Krista Hanna Eth/125 Mr. Lew 18 February 2013 Historical Report on Race *I am writing as a Native American, a letter to my friend of a different culture. Dear Molly, I am writing in response to the letter you sent me, to answer questions and expand your knowledge about the Native American culture. First off let me start by saying that life wasn’t always grand for me. As a Native American, we learned to adopt our own way of live. We lived off reservations, and lived a more traditional way of life.A life that we thought was best for us and our kids to grow up in. We produced our own food, shelter and weapons and provided for ourselves in the most natural way possible. It wasn’t always easy though, and others seen more value out of our land and resources than us. I was forced off my land and had to adapt to the new peoples way of life. That in which they called a white society; this society created many acts in my life time in order to weaken our society such as those of t he Allotment Act and the Reorganization Act (Schaefer, p. 47, 2012). People of my cultural lived on reservations, we had learned to separate ourselves and adopt our own way of life and government. Native Americans had created their own nation and it caused and has caused a lot of tension between us and the U. S. culture. As a Native American, we were all about live the traditional way of life. There was value to our land and the resources that we used and the white people wanted and did take it from us.It seemed as if we were constantly at war with the white people so that we could protect what we thought was rightfully ours. They had created an act known as the Indian Removal Act, which was passed in 1830 (Schaefer, p. 150, 2012). This opened more land for settlement and allowed people to come in and take over our reservations (Schaefer, p. 150, 2012). In 1946, Congress had created the Indian Claims Commission (Schaefer, p. 150, 2012). This was a good thing for us, or so we thought . It meant that finally our voice was going to be heard.There were three members apart of the commission, and they were given a five year deadline, but there kept getting extension after extension, until; in 1978 the whole thing was abolished (Schaefer p. 155, 2012). At times, it seemed as if maybe the government was trying to help us, that or they were trying to use us. In 1952, the BIA began programs, so that they could relocate young Native Americans to Urban areas and by 1962 they had created what was called the Employment Assistance program; also known as the EAP (Schaefer, p 157, 2012).Basically there primary goal was to relocate us by offering us better jobs opportunities that, that of the reservation could not offer. But this plan had soon backfired on them. By 1965, one-fourth to one third of the people in the EAP had returned home to their reservations (Schaefer p. 157, 2012). Today, most of our land has been taken from us and no longer exist. Native Americans themselves a re not being treated as badly as we were back then, but it’s the culture and our name that continues to be insulted. Schools have such a thing as mascots, and they create names for them.They use those such as the â€Å"Braves† or â€Å"Redskins. † Those names have a meaning to the Native American culture, it tends to bring up the past for us, and though there intentions may not be that of insulting us, some of us don’t like it too much. It hasn’t always been easy for us, and at times I wanted to give up. But everything seems to turn out for the better. I’ve learned that every culture and person has their own way of living and when someone sees a greater value of that person’s living then they have to have it.Things don’t always have to be that way; people can come up with their own greater value of living. Remember, you don’t always have to have someone else’s greater value to have a greater value of your own. Mak e an even better living for yourself than trying to take someone else’s. I hope you learned well from this letter and I wish you the best. Your Friend! Resources: Schaefer, R. T. (2012). Racial and Ethnic Groups (13th ed. ). Retrieved from The University of Phoenix eBook Collection database. Historical Report on Race Krista Hanna Eth/125 Mr. Lew 18 February 2013 Historical Report on Race *I am writing as a Native American, a letter to my friend of a different culture. Dear Molly, I am writing in response to the letter you sent me, to answer questions and expand your knowledge about the Native American culture. First off let me start by saying that life wasn’t always grand for me. As a Native American, we learned to adopt our own way of live. We lived off reservations, and lived a more traditional way of life.A life that we thought was best for us and our kids to grow up in. We produced our own food, shelter and weapons and provided for ourselves in the most natural way possible. It wasn’t always easy though, and others seen more value out of our land and resources than us. I was forced off my land and had to adapt to the new peoples way of life. That in which they called a white society; this society created many acts in my life time in order to weaken our society such as those of t he Allotment Act and the Reorganization Act (Schaefer, p. 47, 2012). People of my cultural lived on reservations, we had learned to separate ourselves and adopt our own way of life and government. Native Americans had created their own nation and it caused and has caused a lot of tension between us and the U. S. culture. As a Native American, we were all about live the traditional way of life. There was value to our land and the resources that we used and the white people wanted and did take it from us.It seemed as if we were constantly at war with the white people so that we could protect what we thought was rightfully ours. They had created an act known as the Indian Removal Act, which was passed in 1830 (Schaefer, p. 150, 2012). This opened more land for settlement and allowed people to come in and take over our reservations (Schaefer, p. 150, 2012). In 1946, Congress had created the Indian Claims Commission (Schaefer, p. 150, 2012). This was a good thing for us, or so we thought . It meant that finally our voice was going to be heard.There were three members apart of the commission, and they were given a five year deadline, but there kept getting extension after extension, until; in 1978 the whole thing was abolished (Schaefer p. 155, 2012). At times, it seemed as if maybe the government was trying to help us, that or they were trying to use us. In 1952, the BIA began programs, so that they could relocate young Native Americans to Urban areas and by 1962 they had created what was called the Employment Assistance program; also known as the EAP (Schaefer, p 157, 2012).Basically there primary goal was to relocate us by offering us better jobs opportunities that, that of the reservation could not offer. But this plan had soon backfired on them. By 1965, one-fourth to one third of the people in the EAP had returned home to their reservations (Schaefer p. 157, 2012). Today, most of our land has been taken from us and no longer exist. Native Americans themselves a re not being treated as badly as we were back then, but it’s the culture and our name that continues to be insulted. Schools have such a thing as mascots, and they create names for them.They use those such as the â€Å"Braves† or â€Å"Redskins. † Those names have a meaning to the Native American culture, it tends to bring up the past for us, and though there intentions may not be that of insulting us, some of us don’t like it too much. It hasn’t always been easy for us, and at times I wanted to give up. But everything seems to turn out for the better. I’ve learned that every culture and person has their own way of living and when someone sees a greater value of that person’s living then they have to have it.Things don’t always have to be that way; people can come up with their own greater value of living. Remember, you don’t always have to have someone else’s greater value to have a greater value of your own. Mak e an even better living for yourself than trying to take someone else’s. I hope you learned well from this letter and I wish you the best. Your Friend! Resources: Schaefer, R. T. (2012). Racial and Ethnic Groups (13th ed. ). Retrieved from The University of Phoenix eBook Collection database. Historical Report on Race Krista Hanna Eth/125 Mr. Lew 18 February 2013 Historical Report on Race *I am writing as a Native American, a letter to my friend of a different culture. Dear Molly, I am writing in response to the letter you sent me, to answer questions and expand your knowledge about the Native American culture. First off let me start by saying that life wasn’t always grand for me. As a Native American, we learned to adopt our own way of live. We lived off reservations, and lived a more traditional way of life.A life that we thought was best for us and our kids to grow up in. We produced our own food, shelter and weapons and provided for ourselves in the most natural way possible. It wasn’t always easy though, and others seen more value out of our land and resources than us. I was forced off my land and had to adapt to the new peoples way of life. That in which they called a white society; this society created many acts in my life time in order to weaken our society such as those of t he Allotment Act and the Reorganization Act (Schaefer, p. 47, 2012). People of my cultural lived on reservations, we had learned to separate ourselves and adopt our own way of life and government. Native Americans had created their own nation and it caused and has caused a lot of tension between us and the U. S. culture. As a Native American, we were all about live the traditional way of life. There was value to our land and the resources that we used and the white people wanted and did take it from us.It seemed as if we were constantly at war with the white people so that we could protect what we thought was rightfully ours. They had created an act known as the Indian Removal Act, which was passed in 1830 (Schaefer, p. 150, 2012). This opened more land for settlement and allowed people to come in and take over our reservations (Schaefer, p. 150, 2012). In 1946, Congress had created the Indian Claims Commission (Schaefer, p. 150, 2012). This was a good thing for us, or so we thought . It meant that finally our voice was going to be heard.There were three members apart of the commission, and they were given a five year deadline, but there kept getting extension after extension, until; in 1978 the whole thing was abolished (Schaefer p. 155, 2012). At times, it seemed as if maybe the government was trying to help us, that or they were trying to use us. In 1952, the BIA began programs, so that they could relocate young Native Americans to Urban areas and by 1962 they had created what was called the Employment Assistance program; also known as the EAP (Schaefer, p 157, 2012).Basically there primary goal was to relocate us by offering us better jobs opportunities that, that of the reservation could not offer. But this plan had soon backfired on them. By 1965, one-fourth to one third of the people in the EAP had returned home to their reservations (Schaefer p. 157, 2012). Today, most of our land has been taken from us and no longer exist. Native Americans themselves a re not being treated as badly as we were back then, but it’s the culture and our name that continues to be insulted. Schools have such a thing as mascots, and they create names for them.They use those such as the â€Å"Braves† or â€Å"Redskins. † Those names have a meaning to the Native American culture, it tends to bring up the past for us, and though there intentions may not be that of insulting us, some of us don’t like it too much. It hasn’t always been easy for us, and at times I wanted to give up. But everything seems to turn out for the better. I’ve learned that every culture and person has their own way of living and when someone sees a greater value of that person’s living then they have to have it.Things don’t always have to be that way; people can come up with their own greater value of living. Remember, you don’t always have to have someone else’s greater value to have a greater value of your own. Mak e an even better living for yourself than trying to take someone else’s. I hope you learned well from this letter and I wish you the best. Your Friend! Resources: Schaefer, R. T. (2012). Racial and Ethnic Groups (13th ed. ). Retrieved from The University of Phoenix eBook Collection database.

The Future of an Illusion Essays - Optical Illusions, Free Essays

The Future of an Illusion Essays - Optical Illusions, Free Essays The Future of an Illusion Constance Penley Preface ...And is it not the case that in our civilisation the relations between the sexes are disturbed by an erotic illusion or a number of such illusions? [Sigmund Freud, The Future of an Illusion, 34] -debates about representation and sexual difference -the place of woman in classical Hollywood cinema ...they are at least symptomatic of a certain kind of theoretical approach- feminist and psychoanalytic- to the work on women and media that began in the early seventies. Xii Beginning in the early seventies sexual difference rapidly established itself as an important analytical category for many feminist theorists. In an initial bifurcation that invariably led to misunderstandings, sexual difference became both the watchword for New French Feminism, with its emphasis on, and celebration of, essential differences between men and women, and also the working notion for feminists looking to Jacques Lacans rereading of Freud for a more complex account of subjectivity and sexual identity than any then available. One: The Avant-Garde and Its Imaginary 3 I would like to look at some of the presuppositions of one contemporary avant-garde movement from the point of view of these new approached based on Freudian and Lacanian theory because I think they can illuminate some of the difficulties often found in the meeting of political and avant-garde practice. The Imaginary Signifier (Christian Metz) The imaginary is also what has to be rediscovered precisely in order to avoid being swallowed up by it: a never ending task. At the centre of Christian Metzs discussion of the psychoanalytic constitution on the cinematic signifier, he warns that the film which would aim to be a film of intervention must take into consideration the cinematic signifiers higher degree of imaginariness in comparison to, for example, the theatre. Metz emphasizes that what is characteristic of the cinema is not the imaginary that it may happen to represent, it is the imaginary that it is from the start. Basic to the constitution of the cinematic signifier is that it is absent: unlike in the theatre where real persons share the time and space of the spectator, the cinema screen is always the other scene; it is a recording and what it records is not there at the moment of its projection. But even more fundamental is the way the cinematic signifier combines presence and absence- it is more there than almost any other medium (because of its density of perceptual registers) and less there at the same time (because it is always only a replica of what is no longer there). This combination of presence and absence exactly describes the characteristic functioning of the Imaginary according to Lacan: the ego is constituted by an image, that is, something that is a reflection (which is there) of the body (which is not really there in the mirror). 12 Thus the cinematic signifier is imaginary in its very constitution as a signifier. It is also imaginary, Metz argues, because the screen reactivates the mirror stage described by Jacques Lacan (or at least the images have their power of fascination because the subject has already undergone the mirror stage). Any relation to an image is imaginary; that is, since the ego itself is constituted by images (the first being the image of the subject in the mirror) and all the rest of the images being doubles of this double, then it is impossible to separate images from this fundamental imaginary operation. Metz shifts the ground of all previous discussions of the processes of identification in film, maintaining that the primary identification is not with the characters on the screen but with the subjects own activity of looking. In other words, the spectator identifies with himself, with himself as a pure act of perception: as condition of possibility of the perceived and hence as a kind transcendental subject, anterior to every there is 14: fetishism and the primal scene, Every film is a fiction film [Metz] 14: At the level of cinema as a social institution Metz speaks of the role of the cinema spectator as essentially voyeuristic: participating in a form of scopophilia not normally sanctioned by society, we sit in the theatre in darkness and solitude looking toward the framed screen as through a keyhole. This is one of the reasons why it is so startling when

Political Theories of sexuality Essay Example | Topics and Well Written Essays - 500 words

Political Theories of sexuality - Essay Example al roles, In particular, women should manifest themselves primarily as wives, mothers and householders, while men are considered to be responsible for the financial well-being of the family. These social norms are so common that any violation of these representations threatens men and women condemnation from society but also isolation from it. Appeal to a variety of philosophical and scientific research sheds light on this issue and one can understand why the modern American society suffers from this problem. The fact that its origins have deep roots. They are so widely grown in the human world that even modern American culture in spite of the achievements in the field of science and technological progress continues to demonstrate a strict policy of gender roles. In particular, one of the reasons can be seen in the influence of the Christian heritage in the culture of the Western world. The German philosopher Friedrich Nietzsche pointed to the fact that the Christian culture and morality based on it and presented in the Western world have a deep contempt for the individual human freedom in the choice of gender roles and ways to implement one’s sexuality. The merit of Nietzsche is that he tried to make a person able to influence the formation of public morality that takes into account the fact that the man is not a machine but a living creature having his/her needs and preferences, including sexual. Even the great psychoanalyst Sigmund Freud also draws attention to the negative impact of social norms of Western culture on the individual persons life. He points to the fact that Western culture is permeated with the desire to put a person in a very rigid framework, including in relation to his/her status of gender and sexuality. With regard to the widespread stereotype that femininity is primarily connected with weakness, passivity, etc., one can refer to the c onclusions of Simone de Beauvoir. As a result of thorough research Beauvoir came to the idea that such an

Education Vision Essay Example | Topics and Well Written Essays - 500 words

Education Vision - Essay Example As a scientific approach to school education, reformers always suggest that new techniques be implemented for the comprehensive development of their studenthood so as to enable them to focus more on their personal abilities to react to real-time situational demands than retain the enormous amount of knowledge they claim from books and classroom lectures. In my belief, education and learning are two different concepts; while the former requires structural administration of external factors to the intellect of an individual, the latter refers to a set of models of behavior and thoughts one processes and retains for reference of future actions from the experience of circumstances and exercise of strategic thinking based on timely requirements. I would like my school to focus more on the practice of intellectual requirements than the exploration of theories. The model for my school should be totally practice based and the one that gives every student opportunity to find his insider out. A schooling method for this purpose requires the co-ordination of the thoughts of parents and teachers. Conservative teaching techniques has been outdated since the introduction of computer-based learning; therefore, schools must implement systems for empirical learning based on individual attention whereby each student gets the benefit of opportunities to excel his field of enthusiasm. A number of characteristics like empathy, respect for the students, flexibility, self-care, patience, sense of humor, collegiality, and high energy level are expected to be met by the teachers to be successful in forming a part of the urban curriculum design. These qualities of the teachers can be utilized only if the student behavior is favorable to the conditions of the urban school. Parents are expected to identify the inherent abilities of their children and guide them the real way of their eventual success. They must be largely communicative and friendly with them.