Abstract Arnold, a young firebrand, clashed with the stolid, traditional Gates, even though the men were friends. Arnold's "rash, thoughtless" actions may have won the battle whose victory is often attributed wholly to Gates' maneuvers. The contrast between the two tactical styles points up a transition in American military culture from old European formalism to new guerrilla-style tactics, a result of both the character of America's forces, and the generals like Benedict Arnold who commanded them.
Abstract The famous "Rule of St. Benedict" set the monastic stage for well over 500 years. This paper gives a discussion of the second chapter, dealing with the Abbot, examining both secondary sources as well as the original Medieval Latin.
From the Paper "Broadly speaking, there were two types of monk as the movement evolved: the eremitical and the cenobitical. The eremitical existence can be traced back to St Anthony and a small community he governed near a mountain at Pispir around the year 270 CE. The monks dwelt as hermits, out of sight and earshot of each other, yet share communal spaces such as places of worship and sources of food. They lived independent of any single governing rule and each individual regulated himself."
This paper focuses on the life of Benedict Arnold, a great revolutionary war general, who began as a hero, but ended up a traitor, and how the colonial loyalists came to view this man.
Abstract The author gives a detailed account on the life of Benedict Arnold, from the beginning of his career in 1775 to his sad and lonely death in 1801. The paper also explains how Arnold became one of America's most famous traitors and one of Britain's greatest heroes, while also examining how the colonial loyalists, also known as the Tories, and the British loyalists, felt about Arnold before and after his switch. The paper also hones in on those involved in aiding him in selling out his country, including John Andre and Beverly Robinson.
From the Paper "So how did he end up or how was it found out that he was a traitor? Well, he changed sides mainly for financial reasons. He married a Peggy Shippen, who was in dept, and stayed in dept. He also didn't help matters any with the social parties he had. So he decided he would profit from the ruin of America. He contacted Sir Henry Clinton and promised to give him West Point and its defenders for 20,000 sterling, which is the same thing as $1 million today. However his British contact, Major John Andre, was captured, and with him there was incriminating documents in Arnold's handwriting, including routes of access to the fort.
After this incident he became a hero for the other side, fighting as hard as he did for America. Again he was awarded brigadier general. Again he led many victories, but this time it was for the British."
Abstract The paper describes Ruth Benedict's background, her search for fulfillment and meaning and her attraction to the field of anthropology. The paper discusses her relationship with Margaret Mead and outlines her exploration of various tribes, her interest in religion and life after death and her strong defense of civil liberties.
From the Paper "She was born Ruth Fulton in New York in 1887 into an upper middle-class Protestant family of Anglo-Saxon descent. As such, the child avoided troubling discrimination common in those times against southern or eastern European immigrants and Jews. Yet, she still felt like "an outsider and observer of American life rather than a participant" (Caffrey 1989 pg 15). Ruth's father died unexpectedly when she was a toddler, a traumatic event which took a significant emotional toll on her mother. Afterward, she was raised in a religious home on her maternal grandfather's farm and, as a child, possessed a vivid imagination which often "put her in conflict with the family emphasis on common sense" (Caffrey 1989 pg 23)."
An analysis of early medieval culture through a review of "The Rule of Benedict" by Saint Benedict, "The History of the Franks" by Gregory, and "On the True Doctrine" by Celsus.
Abstract This paper discusses how, during the early medieval period in Europe ranging between more or less 300AD and 600AD, three traditions were prevalent, each exerting its influence in the culture of the time. It looks at how the Roman culture, although still very influential in Europe at the time, was fast losing its power as Rome deteriorated and how other influences, such as the invading Germanic forces, were joining the Roman culture in Europe. It shows how, most notably, Christianity and its Church was a fast-growing and increasingly powerful force during these times. It analyzes the extent of each influence by examining "The Rule of Benedict" by Saint Benedict, "The History of the Franks" by Gregory, and "On the True Doctrine", by Celsus, as representative of the early medieval culture and its frequently opposing influential forces.
Outline
The Christian Culture
The Roman Tradition
The Germanic Tradition
Conclusion
From the Paper "The History of the Franks by Gregory on the other hand, demonstrates a more na?ve view of Christianity. Its focus, insofar as it is influenced by the Christian tradition, is on the supernatural aspect. Gregory for example relates several stories with St. Martin and his religious power as the central character. This saint, a former Roman soldier, worked among the rural population of Gaul and won many superstitious hearts for the Christian cause. Gregory, growing up in an environment filled with such influences, inherited this superstitious character from his parents and his social setting. This manifests itself in the trust Gregory placed in religious relics and their power to protect him."
Abstract This paper explains that, in Carson McCullers' novel "The Heart is a Lonely Hunter", which is set in a small town in the South in the late 1930s, five main characters are isolated from the rest of the society for different reasons. The author relates that Dr. Benedict Mady Copeland, the noblest character in the novel, is isolated because he is alienated from his family and from the other black people of the community. He is well educated and knows what is needed to solve the problems of the black community in his small southern town. The paper concludes that his isolation is because he has a very intellectual approach in explaining his viewpoints through his speeches, which cannot be clearly understood by people who have little or no education.
Table of Contents:
Introduction
Overview of the Story
Dr. Benedict Mady Copeland
Facts
Principles
Conflicts and Isolation of Dr. Copeland
Speeches of Dr. Copeland
Conclusion
From the Paper "Dr. Benedict Mady Copeland is a man of principles and believes that furthering one's education will further one's standing in life. As a young man, Dr. Copeland went to the North to get a good college education. When he became a doctor, he came back to the South so that he can make use of his education in order to uplift the way of life in the black community of his small southern home town.
Dr. Copeland also believes that blacks are being stereotyped as ignorant because of the way they speak. This is why Dr. Copeland is very cautious on how he speaks."
Tags: isolation, flaws, physician, education, pride
From the Paper The purpose of this research is to examine the life of Benedict Arnold with emphasis on his reasons for betraying the revolution.
Arnold is remembered as America's most infamous traitor. One of the Revolutionary War's greatest military heroes and field commanders, Arnold defected to the British side and offered to surrender West Point for money in 1780. The plot was discovered, and Arnold escaped, fought with the British Army and eventually went to England to live.
The reasons for Arnold's defection and betrayal of trust are complex and manifold.
The man who today is remembered in history only as a traitor was born on January 14, 1741, in Norwich, Connecticut. He and his sister Hannah were the only two of their parents' six .. "
Abstract This paper examines how the community in "Much Ado About Nothing" proves to be a microcosm of the way men looked upon women in Shakespeare's era. The gender conflict in this play is strongly present throughout, controlling much of the action and the dialogue. This paper discusses in particular the relationship of Claudio and Benedict.
From the Paper "In Shakespeare's "Much Ado About Nothing", the community proves to be a microcosm of the way men looked upon women in Shakespeare's era. The gender conflict in this play is strongly present throughout, controlling much of the action and the dialogue. It seems to me that the center point of conversation among the men of Messina was nine times out of ten about the inferiority of women and the superiority of men. When Berger names the women of Messina as spoils of war and commodities, he is hitting the nail on the head. Hero, for example, has lived a wholesome and impeccable life but when she stands accused of adultery, the men need no trial or investigation. The men of Messina made up their minds in about a half of a second about the guilt of a young lady who was looked upon highly in the community. Hero's father Leonato wasted no time either in chastising and defaming his only daughter."
This paper discusses the modern concept of the field of anthropology and then analyzes the works: Timon Screech's "Sex and the Floating World: Erotic Images in Japan, 1700-1820" and Ruth Benedict's "The Chrysanthemum and the Sword".
Abstract This paper states that the first generations of ethnographic considered their subjects to be exotic and very different from themselves; whereas, modern anthropologist now approach their subjects as people who are not exactly like themselves and are no longer thought to have inferior cultures. The author continues that this change in anthropology has produced entirely new ways of writing ethnographies. The author applies this approach to the analysis of Timon Screech's 1999 ?Sex and the Floating World: Erotic Images in Japan, 1700-1820?, which investigates the nexus of gender, sexuality and ambition in ways that are attentive to the intra-cultural variations amongst people and to the famous telling ethnographic story of ambition in Japan in Ruth Benedict's national character study "The Chrysanthemum and the Sword", 1989.
From the Paper "Another striking difference between Benedict's work and the Screech's is that Benedict's own gender is invisible in the work: We do not have any sense that this is the perspective of a woman writing about a patriarchal society. This is certainly not true in the modern ethnography, which begins with recognition of the high degree of intracultural variation that exists when one takes as one's cultural reference group an entire nation-state. This attentiveness to individual variation was not yet current during the creation of the kind of ethnography of first-world nations known as national character studies that were popular in the 1930s and 1940s and reflects much of the sensitivity of defining group status that Anderson emphasizes."
Abstract Compares and contrasts the work of Plato's "Republic" to "Utopia". Compares and contrasts the work of Saint Benedict's "The Rule" to "Utopia". Compares and contrasts the work of Saint Ambrose's "Naboth's Vineyard" to "Utopia".
From the Paper "By the time Humanism reached northern Europe it had adopted a distinctly Christian identity. The Christian humanist's goal thus became a quest to develop an ethical way of life through intensive study of the classics combined with the religion's doctrines and ideals. More's Utopia is a representation of sixteenth century Christian idealism insomuch as it blends classical Utopian thought set forth by Plato, with the beliefs and practices of Saints Benedict and Ambrose. The manuscript of Utopia is clearly discernible. More does not attempt to camouflage The Republic's influence. The plot and its thesis are similar however, More, a devout Catholic and having spent some time in a monastery, could not help but amalgamate his Christian ethics. They are measured through Utopian work-habits and lifestyle, philosophy, and government drawn from monastic practices and works such as Saint Benedict's The Rule and Saint Ambrose? Naboth's Vineyard. His best representation is delineated by Hythloday in Book One. Through his conversations with Peter Giles and More himself, a social commentary is made, depicting the predicament of the post-Renaissance era and foreshadowing the idealistic solutions that would be presented through the account of the Utopians in Book Two. More's uses of the classics portray the partiality of the Christian Humanist to the wisdom of the Greeks and their Christianization of the thought that an ideal society is one that is governed to benefit the individual."
Tags: ambrose, benedict, more, plato, renaissance, saint, thomas
Abstract Both the Rule of St. Francis and the Rule of St. Benedict pertain to how to live a life in chastity and how to live a life with God. The major rules of both focus on the foundations of a life in being a God's servant, particularly the apostolic way of life and that of belonging in a monastery. This paper explores these two rules and compares their major points.
From the Paper "Though both rules focuses on the same principles of putting God in everything and that everything must be subservient to God, they however generally differ in the characteristics that they were implemented. St. Francis's rules were highly set in terms of practice. Their implementation were more of severity in character especially on matters regarding appropriating temporal things to one's self."
Abstract This paper takes a look at our health-conscious society, which indulges in the use of sugar-free foods and beverages that have steadily dominated the market. The paper discusses how recent controversies that question product credibility have circulated, thus prompting various analyses on food content. By using the principles behind the Benedict's test, this study employs techniques used to test the presence of chemical compounds in food, particularly in sugar-free samples.
From the Paper "While the Benedict's reagent can analyze the sugar content of most food products, the conducted experiment focused on sugar-free samples alone. Presenting novel results, this smaller scope diverts from previous experiments involving pure sugar concentrates."
"For the experiment, distilled water, small samples of selected sugar-free food, and a small bottle of Benedict's solution were prepared. Along with test tubes equivalent in number to the samples tested, the experiment required laboratory equipments inclusive of a Bunsen burner, a tripod, a dropper, and a beaker."
Abstract This paper compares and contrasts the idea of God posited by Benedict Spinoza with that posited by Gottfried Leibniz. The paper points out that, according to Spinoza, God exists necessarily from its divine nature, inhabiting the world as the world inhabits it. It claims that Leibniz saw the elegance of this utterly rational God, though he also espied a threat that he attempted to displace by defending the traditional anthropomorphic idea of God. Spinoza's God is beyond human, to which the human notions of 'good' and 'evil' do not apply. Leibniz saw in this God no freedom, no agency, and no morality by which man could live. The paper concludes that these two philosophers, arguably the most significant of their day, differed drastically in their views of God's role with regard to the world. While Spinoza's view of a non-human God appeals to humanity to find a liberal and democratic method by which to exist in the world, Leibniz's more traditional view of God involves the reliance upon faith and provides a perfect example upon which humanity must model itself.
From the Paper "While this eminently rational idea of God possesses an almost geometric elegance, the implications of such a view would greatly disturb Spinoza's contemporaries, Leibniz among them. Since all things follow necessarily from God's nature as substance, determined solely through itself, it follows that things could not be any other way than they are. "Things could not have been produced by God in any manner or in any order different from that which exists." This is an utter rejection of the supreme anthropomorphic father figure, who chooses between right and wrong and lays down laws by which humanity is judged. Good and bad are reduced to human notions relative to our limited experience of the world, completely irrelevant to a universe that functions from the necessary. Morality is seemingly abolished, and God seems too powerless to ever have created anything at all. In fact, freedom to Spinoza is the ability to be determined by nothing other than one's nature, which entails that only God is completely free as the one substance, and to choose to be anything but what he is would be absurd, as what he is, is perfection. "...God alone is a free cause. For God alone exists only from the necessity of his nature and acts from the necessity of his nature." The threat to the theocratic order is explicit here, for while Spinoza's God is necessarily perfect, he is not necessarily good. Following from necessity, what we term 'evil' is as much in God as what we call 'good'. This God is not based on relative human notions or longings: it follows purely from the necessity of reason. Spinoza maintains that he sees God as surely as he can see the truth of a geometric proof: "I know it in the same way that the three angles of a triangle are equal to two right angles." The rejection of ultimate reward and punishment places the onus for morality squarely upon human shoulders; a yoke religion explicitly labors to remove because it is too heavy for most humans to bear and would lead to social chaos. Perhaps Spinoza had such in mind when he penned the last line of his Ethics: "...all things excellent are as difficult as they are rare."
Abstract This paper examines how Benedict De Spinoza, in his "Ethics", delimits the concept of parallelism as a means to overcome the Cartesian mind-body dilemma. Building his metaphysical interpretation upon the idea that there exists one single substance, Spinoza proceeds to prove through his propositions that this one substance must necessarily exist. The paper points out that this substance is perceivable through its attributes, which appear to be distinct from one another, though in actuality are different aspects of the same substance. The paper focuses on two of the attributes, thought and extension, which correspond to the mind and body. The paper concludes that Spinoza's parallelism seeks to solve the mind-body dilemma by positing that these two distinct attributes are of a single substance.
From the Paper "Modes are the way in which the attributes of the one, infinite substance manifests its essence; in other words, everything we know is a mode of the eternal substance manifesting in itself. An important aspect of this conceptualization is that not only the entirety of the physical universe exists as a mode, but also all thoughts, ideas and events. Spinoza's definition states that "[b]y mode I understand the affectations of a substance, or that which is in another through which it is also conceived". Existence is possessed only by substance, thus substance is in itself, while modes are in substance. Likewise, the essence of a thing belongs to the substance, not its modes, thus the mutable qualities of things are not the totality of their being. Descartes' wax analogy would be explained by pointing out that all of its observational qualities may change, yet its essence as wax would persist because that essence lies in the substance of which the wax is a mode. As Spinoza clarifies, "[p]articular things are nothing but affectations of God's attributes, or modes by which God's attributes are expressed in a certain and determinate way"."
Abstract Using Jeff Benedict's "Public Heroes,Private Felons", this paper discusses the issue of athletes and rape and sexual violence against women. The paper explains Benedict's thesis that the glorification of sports heroes sends a message to them that their behavior will be tolerated.
From the Paper "Jeff Benedict's text "Public Heroes, Private Felons: Athletes and Crimes Against Women" is an expose of the sordid underworld in which an unfortunately significant number of amateur and professional athletes engage in sexual assaults, rape and other forms of violence against women. Benedict makes the point that the celebrity of these athletes and, in the case of professionals, their wealth, makes possible a lifestyle that is at best rampantly permissive and at worst criminal, at least with respect to the maltreatment of..."
