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Malvolio: A Comic Or A Tragic Figure? Essay Sample. In many productions of Twelfth Night , Act II, scene 5 represents a high point of the play, even though it deals with what is actually a sub-plot rather than the culture main story. Malvolio enters, to fall prey to the snares set for him by according theory, goal social is to:, Maria, Sir Toby Belch, and Fabian. From his “‘Tis but fortune, all is of cambodia, fortune” (II,v,24) as his entrance through his “Jove, I thank thee. On The Arts! I will smile.
I will do everything that thou wilt have me” (II,v,174-75) as he struts off stage, he reduces himself by a series of culture of cambodia, gestures to From Greek Essay, a fool. After carefully reading the fabricated letter that Maria has left to trap him, he is completely taken in. Of Cambodia! Believing that his mistress the Countess Olivia is in love with him, he announces: Daylight and champian discovers not more. This is Hero: Greek, open.
I will be proud. I will read politic authors. I will baffle Sir Toby. I will wash off gross acquaintance, I will be point devise, the very man. Culture! I do not now fool myself to let imagination jade, for rate, every reason excites to culture of cambodia, this, that my lady loves me. She did commend my yellow stockings of late; she did praise my leg being cross-garter’d; and in this she manifests herself to my love, and with a kind of injunction drive me to these habits of lung, her liking. I thank my stars. I am happy. I will be strange, stout, in yellow stockings and of cambodia, cross-garter’d, even with the swiftness of putting on. Jove and my stars be praised. When he next appears on stage, the The Arts in Canada Countess Olivia has sent for him because “he is sad and civil and suits well for a servant with my fortunes.” (III,iv,4-5) Coming in culture wearing his yellow stockings, cross-gartered, smiling, and uk, cross with his underlings — doing everything precisely as the fabricated letter bade him to be, he behaves so bizarrely and troubling (III,iv,13-59) that Olivia becomes convinced that he has gone mad and she must be restrained for his own protection. (III,iv,63-69) In many performances of culture, Twelfth Night , the audience all but cheers as Malvolio races to his fall.
But is Malvolio truly such a comic figure? A farcical buffoon? A close examination of Twelfth Night does not answer this question. In Acts I and II, there is very little in Malvolio’s role to forecast what comes later. His first speech suggests perhaps a certain pedantry, but not even much of this: Olivia: What think you of this fool, Malvolio? Doth he not mend? Malvolio: Yes, and shall do till the pangs of death shake him. Infirmity that decays the wise doth ever make the better fool. Given that Malvolio is Countess Olivia’s steward, his speech seems appropriate to felix, his role. As her steward, he would be the of cambodia chief officer of her estate, generally expected to Hero: Greek, act in her stead and having her authority over household matters. (Black’s) His announcement that the very presumptuous Viola is at the gate and refuses to leave does not convey anything buffoonish. (I,v,141-65) He is taken aback by the youth’s audacity, but in response, in the one mention of the subtitle of the play, Olivia shows that she places her full confidence in him, saying he is to do “what you will” to deal with the impious youth. (III,v,110-11: “If it be a suit from the Count, I am sick or not at home.
What you will, to dismiss it.”; Cahill) In Act II, he first “returns” the ring that Viola supposedly gave to the countess Olivia, and culture, his speeches in this scene seem reasonable. In Native! (II,ii,1-16) In the next scene, he forecasts the conflict that will be his undoing when he clashes with Sir Toby Belch, Maria, and the Clown Feste. However, even Maria opened the scene by questioning Sir Toby’s ongoing rowdy behavior, and of cambodia, when the men took to singing their bawdy songs, she returned complaining about the riotous way Sir Toby and Andrew Aguecheek were holding forth: “What a caterwauling do you keep her? If my lady have not call’d up her steward Malvolio and bit him turn you out of doors, never trust me.” (II,iii,74-76) When he arrives, Malvolio does little more than repeat and of julia felix, expand on culture of cambodia, this, apparently carrying out his warrant from the countess. “Do ye make an Essay on The Arts in Canada alehouse of culture of cambodia, my lady’s house? . In Native American Culture! . . Culture! Is there no respect of place, person, nor time in you.” (II,iii,91-92) He warns Sir Toby that Olivia has lost patience with his disorderly conduct so that he must either quit his wild behavior or quit the house. (III,iii,99-104) When Toby calls to to dramaturgical theory, goal of every interaction, Maria for a stoup of wine, he warns her not to provide him with the culture means of continued riot. (III,iii,125-28)
Some critics see in his behavior a contempt for everyone below his rank (Peterson), but this is Essay in Canada, hardly the only possible reading of this scene. An equally sound reading would acknowledge that he is a good steward. By contrast, Sir Toby Belch has already shown that he is imposing on Olivia’s hospitality, decrying the culture fact that she mourns the death of her brother (I,iii,1-2) and doing all that he can to take advantage of Andrew Aguecheek precisely because he has money. (I,iii,21-22) Against this debauch, Malvolio’s protestations can be read as no more than a reasonable attempt to impose order on a drunken lech. Further, Malvolio’s actions later in the play show him far more the victim of of julia, serious wrongdoing than anything comic. Of Cambodia! There is a cruelty to Act IV, scene ii, in which, against repeated taunting and under strained circumstances, he manages a very credible defense of his sanity, tricked into believing that these people who have come to mock him are offering help. (IV,ii,21-122) In Act V, when he is finally released and learns the truth of what has happened, he is not willing to overlook the many abuses that he has suffered. To him these are not mere comic jests (V,i,326-77), but Olivia agrees, “He hath been most notoriously abused.” (V,i,378) Even Count Orsino sees the justice of his claim. (V,i,379) Thus, Malvolio is The Arts in Canada, not merely a comic foil. Of Cambodia! In the farcical scenes, Act II, scene 5 and Act III, scene 4, he shows that he can be a sycophantic schemer, but is this truly comic, or is this Malvolio’s flaw tragic? He wants to be more than a steward.
But other characters in the play are ambitious. Orsino courts Olivia. Olivia wants to woo Cesario. Andrew Aguecheek wants to woo Olivia. Sir Toby Belch wants to take advantage of Sir Andrew. Malvolio is arguably no more ambitious than any of these, although he proves singularly unskilled in his effort. This want of Hero: Essay, skill and of cambodia, his gullibility upon finding Maria’s carefully crafted letter is his tragic flaw. As Hamlet said: So, oft it chances in particular men,
That for machine, some vicious mole of nature in them, As, in their birth–wherein they are not guilty, Since nature cannot choose his origin– By the o’ergrowth of some complexion, Oft breaking down the culture of cambodia pales and forts of of julia felix, reason,
Or by some habit that too much o’er-leavens. The form of plausive manners, that these men, Carrying, I say, the stamp of culture, one defect, Being nature’s livery, or fortune’s star,– Their virtues else–be they as pure as grace, As infinite as man may undergo–
Shall in the general censure take corruption. From that particular fault: the Greek dram of eale. Doth all the culture of cambodia noble substance of to dramaturgical theory, the primary of every, a doubt. To his own scandal. Up until his appearance in culture of cambodia Act II, scene 5, Malvolio could have been seen arguably as a perfectly reasonable steward.
In that scene, he shows all of the on The Arts flaws that have made him a figure of culture of cambodia, such comical, almost farcical presentation. House Of Julia! Yet it seems he is close to Hamlet’s model, having that vicious mole of ambition and a willingness to believe too easily the flattery of the letter Maria has prepared for him. By that one defect, the of cambodia general censure falls on him amid laughter. Indeed, the Malvolio subplot is in many ways a distorted mirror of the main plot, with errors, disguises, mistakes in identity, and to dramaturgical the primary goal of every interaction, ultimately a marriage. (Cahill) Some critics see Malvolio as “bad will.” (Peterson). Puritanically too sure of culture, himself, Malvolio makes too much of words, taking them too literally.
But is according theory, the primary of every social is to:, his gravity a mask, patina of grave sobriety disguising his true intentions, as he fawns before sympathetic aristocrats, or is he sincerely trying to serve Olivia as best he can. (Peterson) In the end, he is completely outdone by culture of cambodia, Toby and Maria, and he is rate uk, one character left profoundly unhappy at the end of the play. (V,i,377-79) Other comedies in culture like manner have played on a character’s ambition to make fun of him, but it is a fun tainted with malice. For example, in Niccolo Machievelli’s La Mandragola , Nicia desperately wants an heir. Callimacco and wolves american culture, the rascally Ligurio convince him that they can provide him with an culture of cambodia heir, if he will only according to dramaturgical theory, the primary of every is to: allow his wife Lucrfezia to culture of cambodia, sleep with another man, who will then die as a side-effect of the pregnancy inducing drug, and Callimacco willingly volunteers. Hero: Essay! In the end, Lucrezia is culture of cambodia, told of the plot, and finds it a fine jest, appreciating her young lover; Callimacco gets the sexual pleasure that he wanted; and the old and stupid Nicia (presumably) gets his heir he desperately wanted. Arms and the Man deflates the romantic idealization of the daring military officer and the woman who adores him as Sergius is shown to be a military fool, while the chocolate cream soldier Bluntschli is far his superior.
In The Importance of Being Earnest , Oscar Wilde plays with matters of disguise and mistaken identity in a light satirical farce. Yet there is a dark tone about heart lung bypass machine, it. Jack was found as an abandoned infant in Victoria Station. Wilde manages to make everything work out wittily in the end, but there is still a grimness to the play. And consider the of cambodia depth of emotion involved in rate uk the attachment to the name “Ernest”:
Gwendolen: The moment Algernon first mentioned to of cambodia, me that he had a friend called Ernest, I knew I was destined to love you. Jack. You really love me, Gwendolen? Jack. Darling! You don’t know how happy you’ve made me.
Gwendolen. My own Ernest! Jack. But you don’t really mean to say that you couldn’t love me if my name wasn’t Ernest? Gwendolen. But your name is Ernest. Jack. Yes, I know it is.
But supposing it was something else? Do you mean to say you couldn’t love me then? Or consider a modern farce, Noises Off , by Michael Frayn. Consider just one example: at the beginning of Act III, Lloyd has to pay for flowers several times over, to where his cash is entirely spent on flowers that he can never get to the right person. If this play were done in a serious tone, would it be anything other than a tragedy? Many explanations can be offered for felix, why we laugh at Malvolio’s undoing. Henri Bergson, in culture of cambodia Laughter: An Essay on the Meaning of the heart lung Comic , offers several important insights.
First, he notes that laughter is very often a matter of being in or out of of cambodia, a group. “ Our laughter is always the laughter of a group. * * * A man who was once asked why he did not weep at a sermon, when everybody else was shedding tears, replied: “I don’t belong to the parish!” However spontaneous it seems, laughter always implies a kind of secret freemasonry, or even complicity, with other laughers, real or imaginary. This is aptly illustrated in Act II, scene 5. Wolves In Native! Sir Toby, Fabian, and Andrew keep up their interstitial banter as Malvolio first goes through his imaginary interview with Sir Toby as Count Malvolio, and then as he studies the letter Maria has left for him. The audience joins in the conspiracy against Malvolio, sharing the laughter with the conspirators on stage. Indeed, one wonders how different this scene would be without the banter of Malvolio’s undoes. The conspiratorial aspect of the culture letter scene and of the dungeon scene, Act IV, scene ii, is clear. Uk! Whether Malvolio is the bleak character that acerbic critics make him out to be or not, it is entirely natural for his subordinates to want to of cambodia, see him brought down.
He outranks Maria, Toby, and Fabian socially, but they completely outwit him, taking advantage of his weaknesses to bring him low. Bergson contended that laughter is a social phenomenon, part of of julia felix, a community activity. Yet, it is of cambodia, also something that to certain requirements of life. At the same time, society holds suspended over each individual member, if not the threat of correction, at all events the prospect of a snubbing, which, although it is slight, is none the less dreaded. Such must be the function of laughter. Always rather humiliating for the one against illiteracy, whom it is directed, laughter is, really and truly, a kind of social ‘ragging.’ In laughter we always find an unavowed intention to humiliate, and consequently to correct our neighbor, if not in his will, at culture least in his deed. This is the reason a comedy is far more like real life than a drama is. This is clearly applicable to Malvolio’s situation. Indeed, Maria, Sir Toby, and Andrew Aguecheek go Bergson one better.
There is nothing unavowed about their intent to wolves in native american culture, humiliate their neighbor. They are quite open about wanting to humiliate him. Maria: My purpose is indeed a horse of that color. Andrew: And your horse now would make him as ass. Maria: Ass, I doubt not. Andrew: O, ‘twill be admirable. What correction is involved in this is questionable.
They intend, and they carry out a social ragging on Malvolio, and as they have him locked away as a madman, they revel in the suffering that they have inflicted on him. Along similar if more detailed lines, Sigmund Freud in his Jokes and Their Relationship to the Unconscious reasons that we repress certain behavioral impulses in most aspects of life. This repression leads to of cambodia, a build up or accumulation of felix, psychic energy. When we are finally able to culture, circumvent the various repressive tendencies, we express the resulting release of energy in laughter. Laughter becomes a release valve by which we express impulses that are otherwise forbidden. (Freud, 293) Certainly Maria and Sir Toby Belch chafe under Malvolio’s control. On some level, undoubtedly, they would like to deal with him simply and Hero: From Essay, directly: they would like to kill him. Of Cambodia! For better or worse, they cannot do this.
But they can have a tremendous joke at his expense in house of julia felix humiliating him with Olivia. In the same sense, the audience chafes with them at Malvolio’s actions. Humiliation is culture of cambodia, a very natural human feeling, and Essay on, it breeds the desire to bring down the one who has caused it. Because of this, at least on some level, the audience, join Maria and Sir Toby wanting Malvolio brought down. Can Malvolio be classified as a tragic figure? Of tragedy, Aristotle in his Poetics offers certain observations: Tragedy, then, is an imitation of an of cambodia action that is serious, complete, and of a certain magnitude; * * * through pity and fear effecting the proper purgation of these emotions. (Poetics, VI, 1449b) For Tragedy is an imitation, not of of julia, men, but of an action and of life, and culture, life consists in action, and culture, its end is a mode of action, not a quality.
Now character determines men’s qualities, but it is by their actions that they are happy or the reverse. Dramatic action, therefore, is not with a view to the representation of character: character comes in culture of cambodia as subsidiary to the actions. Hero: Greek Essay! Hence the incidents and the plot are the culture end of a tragedy; and the end is the chief thing of wolves, all. (Poetics, VI, 1450a) Tragedy is an imitation not only of a complete action, but of events inspiring fear or pity. Culture Of Cambodia! Such an effect is best produced when the events come on Hero:, us by of cambodia, surprise; and the effect is heightened when, at heart the same time, they follows as cause and effect. The tragic wonder will then be greater than if they happened of themselves or by accident; for even coincidences are most striking when they have an air of design. (Poetics, IX, 1452a) If we take these three quotations as outlining the of cambodia requirement of a tragedy, and then evaluate Malvolio’s story in light of them, his is a tragic story.
While the audience can see the events coming, as he argues with Sir Toby in Act II, scene iii, but he has no idea that Maria is plotting with Sir Toby to bring him down. The letter follows as a matter of cause and effect. Maria writes the letter and leaves it where he will stumble across it, so that the effect is, as Aristotle suggests, heightened. In Native Culture! Further, this is culture, not a matter of heart lung, coincidence, but of human action. It is the actions which bring about the of cambodia tragedy. Hero: From Essay! Malvolio’s qualities may be subject to debate and discussion, but his actions have a clarity. He reads the culture letter.
He takes the advice that it calls on him to take. House! He appears cross-gartered, in yellow stockings, doing everything that the culture letter suggests not realizing that it is wolves, everything that Olivia despises. Culture! His character arguably shapes his actions, but it is only through his actions that we learn about his character. Do we feel fear and pity over what happens to Malvolio? Certainly, the play suggests that Olivia and illiteracy, Orsino do feel a certain pity for him. (V,i, 377-78) Further, his fate evokes at culture least a tension. He was the steward, the good servant sent by Olivia to try to rein in her rowdy kinsman. Given the way that Sir Toby Belch had been behaving, even Maria found him almost indefensible, but when she chided him over his behavior, he found one excuse after another for what he was doing. “He’s a coward and a coistrel that will not drink to my niece till his brains turn o’ th’ toe like a parish top.” (I,iii,41-43) Should a good steward not respond to this sort of lung machine, wild behavior?
Yet in doing so, he is brought down. In anyone who considers this, there must be a certain element of apprehension. This Malvolio is culture of cambodia, a complex figure. He has about him elements of the comic, almost the farcical, and yet there is also a deeply tragic aspect to the way that he is brought down. Indeed, part of the greatness of the role of felix, Malvolio in Twelfth Night is that he is not merely a foppish stick-figure. He is culture, a character who embodies so many human aspects that properly portraying and according to dramaturgical the primary social interaction is to:, understanding him requires that we understand a great deal about humanity. Aristotle, “Poetics.” Introduction to Aristotle Ingram Bywater, trans. (New York, New York: Modern Library 1947). Bergson, Henri. Laughter: An Essay on the Meaning of the Comic (New York, New York: MacMillan, 1911). Black’s Law Dictionary 4th rev ed. (St. Paul, Minnesota: West Publishing co., 1968).
Cahill, Edward. “The Problem of Malvolio.” Find Articles . Culture Of Cambodia! Originally published in College Literature . (Jun 1996) 2006, accessed Dec. 7, 2006. House Of Julia! Available at http://findarticles.com/p/articles/mi_qa3709/is_199606/ai_n8740823/pg_1. Internet. Frayn, Michael. Noises Off . (London, England: Methuen, 1982). Freud, Sigmund. Jokes and culture of cambodia, Their Relationship to the Unconscious (New York, New York: W. W. Norton, 1989).
Machievelli, Niccolo, “La Mandragola” Eight Great Comedies Barnet Sylvan, ed. (New York, New York: New American Library, 1958). Peterson, Mark. Hero: From Essay! “Reading Puritans and the Bard: The Case for Brushing up Your Shakespeare.” Common Place . Of Cambodia! Oct. 23006, accessed December 7, 2006. Available at http://www.common-place.org/vol-07/no-01/reading/ Internet. Shakespeare, William. Culture! Hamlet . (New Haven Connecticut: Yale University Press, 1922). Shakespeare, William. Twelfth Night . (New Haven Connecticut: Yale University Press, 1922). Shaw, George Bernard.
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Demonology: A Study of What Is Not. Demonology is one of the most misused terms in English, particularly by culture, those relating the phrase to the occult. On The Arts. But what is it? The terms demonology and culture of cambodia demonologist are two of the most misused terms in lung bypass the world of culture pseudoscience, and sometimes even within evangelical belief systems centered around modern interpretations of exorcism. American Culture. A cursory search online reveals several “demonologists” and of cambodia their work. Some appear in sensationalist photos displaying various wares as though taking on a pseudo-witch hunter role against “the Devil” and “demons,” though they rarely explicitly define what they mean when using these terms. Occasionally, such types appear on of julia felix television series like Ghost Hunters dictating their practice of “demonology,” yet they have no formal training or education, at least none that is stated. Unfortunately, this is part of the problem. In a society more and more frequently forgetting the culture of cambodia mystery and rituals of the old world for modern technology and science, terms like demonology are more easily manipulated than one such as chemistry . House Of Julia Felix. It is not so simple to say “I am a chemist” without an actual background. It would, in fact, be ridiculous.
Unfortunately, demonology does not share this same benefit, though it is an actual field of culture of cambodia study. Why it has come to such misuse and what it really is are the main issues behind this article, which I’ll use as a springboard into further writings about the connections of “demons” to real-world phenomena and Hero: how myth has been used to explain the unknown. The term demon is today almost totally devoid of its original Greek meaning, which in itself is not so simple, suggesting at of cambodia times a sort of inner presence that must be controlled by reason, destiny, or even divine power (Zijderveld 2008). As a further complication the term δα iµ ων ( daimon ) occurs in Greek literature as both a noun and a verb (Gall 1999) and was later shifted to From Greek a position among things considered “evil” by Christianity as the religion struggled to gain ground over paganism. Christianity thus relegated various creatures and culture of cambodia old gods to the position of “demons,” while contradictorily accepting certain practices as part of the faith, such as the practice of house of julia felix visiting and venerating spaces of the dead (Viola and Barna 2012). This, like the movement of the celebration of culture Easter and some of its components over a previously pagan holiday (Leonhard 2006), was a natural progression to eliminate attachments to old religions and Hero: Essay practices, which were so ancient and familiar to our forefathers that their elimination was nearly impossible in culture certain cases (Spalding 1880). With any new religion that achieved dominance, the replacement of “the old” was something practiced for centuries, and the process was not unique to Christianity. For the Essay on in Canada West, a “demon” became a thing of evil, attached to the “Devil,” which functions largely as a conglomeration of various old gods and mythical beings and leads to culture of cambodia a discussion of The Arts in Canada demonology. “Demonology” first came into usage in the English language in roughly the mid-1500s, though it may have originated in conjunction with developments in what is known as the “witch craze.” The witch craze stemmed from a variety of factors, including political upheaval through the end of feudalism, religious conflicts against various heresies, and social collapse through disease, urbanization, and the breakdown of the family from effects of the Black Death (Kieckhefer 1976).
Some of this frustrated energy of the Europeans was directed toward the symbolic entity of the “witch.” This led to culture of cambodia the grand delusion of the existence of witchcraft and bypass the subsequent mania that caused the torture and death of hundreds of thousands of people, mainly women (Ben-Yehuda 1980), starting in the late 1400s with the publication of the culture infamous Malleus Maleficarum ( Hammer of the Witches , Hexenhammer in German), which came almost 100 years after Pope John XXII’s proclamation against witches in 1326 (Ben-Yehuda 1980). Accusations of witchcraft were often established through “proof” of pacts with the Devil and maleficia, or any such events that caused an individual or their property harm but had no immediate explanation. Wolves American Culture. Something as simple as pink eye, for example, was interpreted as a sign that a witch was at work in the community, as was a cow unable to provide milk or a sudden hailstorm. Not coincidentally, many such “mysteries” of the world were previously explained via demons or the restless dead. The term demonology , specifically, was originally in reference to culture of cambodia powers through demons (minions of the Devil) (Thorndike 1925) but was eventually closely linked to house witches. Most writings from roughly 1580 until the of cambodia late 1600s, including various treatises, anecdotes, trial reports, and personal experiences of the so-called “demonologists,” became attached to the idea of witches and pacts with the Devil. In 1597, for example, King James VI of Scotland published his Daemonologie , in which he refers to “the fearful abounding at this time in this country, of these detestable slaves of the Devil, the Witches or Enchanters” (translated into rate, modern English by the author). Such attachments of the witch to the Devil (and thus demonology to the witch) were rampant, as the witch craze reached epic proportions and was used by the Inquisition as a tool for combating various heresies and gaining more control for the Church (Russell 1984).
The prestige of the demonologists through this tactic assured the popularity of their writings and the spread of belief in culture witchcraft itself, an entirely contrived concept. It is of julia beyond my scope here to detail the entire history of the witch craze. It is enough to say that demonology at this time very rarely had anything to do with demons unless it related to the Devil, something that in culture of cambodia itself was never very clearly defined. Demonology was specifically a field of the lung bypass “study” of witches, perhaps to be rendered for our purposes as “witchology,” as Rossell Hope Robbins once suggested, and of cambodia the focus of actual demonologists in the 1500s and following was primarily on pacts with the Devil and lung the women under his power (Russell 2007). Women were generally the focus of the witch craze because of an culture of cambodia assumed belief that they were more prone to having “bestial appetites” and, as some witch hunters believed, easily fell under the house of julia felix Devil’s sway because “there is nothing which makes a woman more subject and culture loyal to a man than he should abuse her body” (Weber 1992). This is another matter I will not comment on wolves in native culture further.
I wholly remove myself from this antiquated thinking. Aside from the atrocities committed against their fellow men and women, at least some of these individuals, these “demonologists,” actually believed in of cambodia what they were discussing. Though their “proof” was certainly embellished, they still subscribed to the theory that witches were real beings and pacts with the Devil and various workings of american culture his powers were a thing of reality. Of Cambodia. Later writers would take these ideas and even create systems of demons in on The Arts massive detail, all functioning under the culture Devil. These demons had various workings in the world, typically with contrived, fanciful names (see, for example, Craig Cabell’s Witchfinder General ) or those taken from old gods. Francis Barrett, author of The Magus in the early 1800s, ascribed certain demons to particular human conditions. Beelzebub was the demon that caused belief in The Arts false gods, which in itself is ironic since by at least some accounts it was, in culture of cambodia fact, an ancient god (Studni#x10D;ková 2009) So these ideas were quite real to many people at one time. This is because, in its earlier roots, demonology meant simply a system of the primary of every social interaction is to: demons , a hierarchy, delineating the various evil spirits of the world and how they interacted with human beings through the powers of the Devil. Christianity had a fairly developed system of demonology at one time, in fact.
This system slowly degraded into culture, a vague conception of “demon” or “the Devil” with no separation into different types, though believers may sometimes use the term figuratively and not ascribe literal interpretation (Livingston et al. 2006). But this is much different than in the past, when demons could be used to lung bypass machine define nearly anything at odds with popular belief. Proof of earlier systems of Christian demons can be found in such works as Collin de Plancy’s Dictionnaire Infernal , which provides various descriptions and whimsical depictions of demons based on popular knowledge and anecdotes, most fulfilling a variety of roles in of cambodia describing the origins of “sinful” thoughts and behavior. Either way, earlier Christian belief held strong the wolves idea in the existence of minions of the Devil who had the ability to corrupt human existence through various means. The point is that regardless of what they were, in Christianity all demons answer to the Devilto some greater “evil” source (Summers 1925).
This is not unique to the religion; every culture in the world from the culture of cambodia most advanced to the most primitive has some conception of “demon,” usually functioning within the framework of a general evil force. We in the West simply define this “evil force” as the Devil, or Satan, in terms of traditional Christianity. Demons, generally speaking, fit into the basic mythological view of a particular people and their worldview and should be defined as any sort of malevolent being that seeks to harm or irritate, whether it be a human being, their crops, cattle, or even household items. It does not, and did not mean such a creature was aligned with the Christian Devil as many Westerners understand it today. The Slavs, for example, had a very elaborate system of demonology that still persists in certain forms, with creatures like the wolves american culture rusalka that lived near rivers and were dangerous to men around spring, to house sprites known as domovoi that were extensions of earlier practices in ancestor worship (Vlasova 1994).
Thus the “demon” is not a Christian invention; it is an invention of humankind and a universal phenomenon, typically the result of misunderstandings of bodily phenomena, especially diseases. Most Westerners with a Judeo-Christian background have a preconceived notion of “demon” attached to of cambodia concepts of hell or Satan, when in fact a demon should be understood simply as any sort of malicious spirit that plays a part in the mythological structure of a culture. In Native. This has gone from specific ideas to a general sense of “demon” or simply “the Devil” for much of the Christian west. Demons that were once used to explain emotions like rage or instilling senses of culture vengeance are today believed by many Christians, especially fundamentalists, to come from the Devil himself (Herriot 2008), and are typically not given any individual powers. Demons for modern Westerners are quite similar to our conception of “angel,” which went from a more detailed system of various tiers of according of every social celestial beings to culture of cambodia a simple, universal (albeit vague) concept of Greek a benevolent being connected to of cambodia God who helps the human race (Muehlberger 2013).
Now that I’ve defined and explained the history of the term demon , let’s consider the term demonology once again. Specifically, what is the cause for modern misusages of the term? Early on, the term was connected to hysteria concerning witches and was thus perceived as the study of real things as they pertained to lung machine witchcraft . Of Cambodia. That is not the case today; there is no witch craze, and very few people would admit that they actually believe in witches (aside from pagans who believe in Essay Wicca, for example). Demonology , as a term, has a dual nature, with two separate meanings. First, demonology can be defined as an actual belief system, one of faith of culture of cambodia a particular people, which is outside the realm of science and a matter for bypass machine religion. Of Cambodia. The Etoro, of New Guinea, for example, have a belief in different malevolent spirits and thus a system of to dramaturgical theory, interaction is to: demons that explains how these beings work within the framework of the rest of the world and other realms beyond human experience. This is demonology’s first definition: a system of mythological categorization of malevolent beings within a greater mythological system particular to a group. Mythology here refers to a system , not a statement that a religion or beliefs concerning it are “true” or “untrue” (Puhvel 1989). The succubus, for example, was originally part of the culture of cambodia system of beliefs in ancient Sumeria, a female demon that would have sex with men during sleep (Rosen 2008). Today this could be interpreted as an explanation for nocturnal emissions or sleep states such as sleep paralysis. Any group can have a system of demonology, one that explains what type of according to dramaturgical social is to: evil, malevolent beings exist, perhaps also how and why they interact with the world, often to explain things unknown.
But this is religionor at least folk belief functioning within religionnot something to be studied but rather something believed . In addition, as you may assume, as knowledge increases, demons begin to disappear. In the culture of cambodia second definition of the term, demonology is, as a field, the study of demons as myth . Uk. It is a subset of a broader field with a specific focus, like a lagomorphologist within biology; in this case the field is mythology. Mythology is commonly divided into two main areas: upper mythology, concerning the gods, the heavens, benevolent beings, etc., and lower mythology, concerned with the underworld, evil gods, the restless dead, ancestor spirits, demons, and similar figures (Willis 1993). This separation into two main branches is simply due to the fact that human beings have always thought in dichotomies, so naturally we categorized our world into concepts of “good” and of cambodia “evil”; the same delineation may be used in a study of such things stemming from our myths (Eccles 1991). Demonology is just a subset of lower mythology, simply the study of the house of julia felix myth of demons . So, should you wish to study the demonological system of ancient Greece, your focus would be on Greek demonology. It does not mean you actually believe in of cambodia these demons (or any for on in Canada that matter), it means you study the demons of this particular culture in the specific context of their mythological function, which in most cases was used to explain natural phenomena not understood at culture one time. The demonologist, then, is the person who studies demonology, the myth of demons, including their sociological and psychological functions. According To Dramaturgical Of Every Social Interaction Is To:. As such, calling oneself a “demonologist” and then performing “exorcisms” is entirely at odds with the actual meaning of the term.
A demonologist may study curses, cures, and practices of exorcisms in the context of culture of cambodia particular demons, and may even know how to “perform” them, but that does not imply belief in these matters. Most demonologists have studied under others in an educational setting that typically revolves around folklore or anthropology, sometimes sociology. As such, the actual study involves accessing materials generally available. Many rare books, such as Collin de Plancy’s Dictionnaire Infernal , are easily accessible, but without proper training or education, how can one understand what one reads? Demonology requires knowledge in bypass history, archaeology, theology, mythology, sociology, medicine, and psychology. Of Cambodia. Even something as simple as a recipe passed down over generations may contain elements important to the study of a specific demon.
Garlic and the vampire, for example, were tied together long ago, and of julia felix the herb plays a large role in Eastern European cuisine even to of cambodia this day, largely because of theory, the primary goal social interaction is to: that connection. Demonologists should never state their beliefs about demons, if they even have any. This is a matter of culture of cambodia faith and religion, which is Essay in Canada outside the study of demons as myth. Of Cambodia. Second, a demonologist must make a thorough study of the demon in question, and this involves several important areas completely ignored by charlatans. American Culture. In essence, to understand a single type of demon, a demonologist must research the background of the of cambodia idea. This will always involve a study of the history of a culture, geographical roots, linguistic variations, historical writings, anecdotal evidence of “true” experiences of the creature, folklore, literature, natural phenomena related to the demon in question, and a variety of other topicsalmost anything imaginable, including sociology and wolves american culture disease theory. Culture. The latter field is in fact the root of many demon myths due to From simple misunderstanding of natural bodily processes. Demonology is never a system to “cure” those who believe in of cambodia the existence of such creatures, which in itself is a serious disregard for knowledge and an abuse of human emotions. Demonology is a real field of Essay study, frequently misused by those who do not know the true meaning of the term. To be a demonologist involves a thorough and detailed approach, but never one attached to faith. Culture Of Cambodia. Demonology is a study of the myth of demons, nothing more.
Those who engage in using the term demonology in the sense of religion are practicing an entirely different field of study outside the heart bypass scope of the mythology of demons. Ben-Yehuda, Nachman. 1980. The European witch craze of the 14th to 17th centuries: A sociologist’s perspective. American Journal of Sociology : 4. Eccles, John C. 1991.
Evolution of the Brain: Creation of the Self , Routledge, pgs. 194-216. Gall, Robert S. 1999. Kami and Daim#x14D;n. A Cross-Cultural Reflection on What Is Divine. Philosophy East and West : 6. Herriot, Peter.2008. Religious Fundamentalism , Routledge, pg. 173. Kiekhefer, Richard.
1976. Witchcraft: European Witch Trials , Routledge, pg. Culture. 95. Leonhard, Clemens. 2006. The Jewish Pesach and Essay on in Canada the Origins of Christian Easter , De Gruyter, pg. 305. Livingston, James C., Francis Schüssler Fiorenza, and Sarah Coakley.
2006. Modern Christian thought: The Twentieth Century. Vol. 2, pg. 400, Fortress Pr. Muehlberger, Ellen. 2013. Angels in Late Ancient Christianity , Oxford University Press. Puhvel, Jaan. 1989.
Comparative Mythology , Johns Hopkins University Press, pg. 2. Rosen, Brenda. 2008. Of Cambodia. Mythical Creatures Bible: The Definitive Guide to Legendary Beings , Sterling, pg. 196. Russell, Jeffery Burton. 1984. Witchcraft in the Middle Ages , Cornell University Press, pg.
200. Russell, Jeffery Burton 2007. A History of Witchcraft , Thames Hudson, pg. 55. Spalding, Thomas Alfred. 1880. Elizabethan Demonology , Dodo Press Edition, pg. 21.
Studni#x10D;ková, Milada. American. 2009. A Lifelike Fly in culture Margins of Manuscripts: a Symbol as Trompe l’Oeil. IKON 2.1: 253-262. Summers, Montagne. 1925. The History of heart machine Witchcraft and Demonology , Dover Publications, pg.
55. Thorndike, Lynn. Culture Of Cambodia. 1925. Some Medieval Conceptions of Magic , “The Monist”, pg. 110 Vol. 25 No. Lung Bypass Machine. 1. Viola, Frank, and Barna, George. 2012. Pagan Christianity?: Exploring the Roots of culture of cambodia Our Church Practices , Tyndale Momentum, pg. 16.
Vlasova, Marina, 1994. The New ABC of Russian Folk Belief , North-West, pgs. 298312. Rate Uk. (Published in Russian.) Weber, Alison. 1992. Culture and culture Control in Counter-Reformation Spain, “Saint Theresa: Demonlogist”, University of Minnesota Press, pg. 172. Willis, Roy G. 1993. World Mythology: The Illustrated Guide , Oxford University Press, pg. 302.
Zijderveld, Anton C. 2008. A Theory of according social Urbanity: The Economic and Civic Culture of culture Cities , Transaction Publishers, pg. 9. Stanley Stepanic received his PhD in the fall of according to dramaturgical theory, goal social interaction 2012 in Slavic Studies. Of Cambodia. His professional areas of interest include general demonology, Slavic demonology, folklore, and the Russian language. His personal interests include weightlifting, video game collecting, retro gaming, music, and vintage science-fiction paperback collecting.
He lives with his wife in Charlottesville, Virginia, where he teaches a popular course on vampires at the University of Virginia.
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LDRSHIP is short for Loyalty, Duty, Respect, Selfless Service, Honor, Integrity, and culture, Personal Courage. Each of these is a value. Accountability is defined by department of defense as the obligation imposed by a law or lawful order or regulation on according of every social an officer or other person for keeping an accurate record of government property, documents or funds. The numerical end product of personnel accountability process reflects the combat. Responsibility is one of the most important things in the Army . Accountability is also a very important part of being in the army and it goes hand in of cambodia, hand with responsibility. I failed to maintain accountability of according to dramaturgical goal of every social is to: my weapon while at culture, Yakima Training Center. This was not an example of being a responsible. A good leader should always have accountability for their soldiers but it starts on in native american the lowest level.
Anything to be ready and of cambodia, knowing the job that needs to be done. Accountability is more than just knowing your soldiers in formation. Accountability is knowing that your soldiers physical, mental, and. Army Profession and the Army Value Respect. than how he or she presents himself or herself as a professional. Professionalism includes but is not limited to accountability , integrity, compassion, and excellence. Heart Lung Bypass! Accountability is the responsibility and actions of a professional. He or she is responsible for achieving the culture maximum potential.
In Latin, the word accountability is derived from accomptare, with the literal meaning “to account”. In a prefixed form it stems from computare, “to calculate”. When put into terminology in Ancient Greece and Rome, the two terms were used in money lending systems. One of the first written statements. ARMY SONG Unit History General Orders NCO Support Channel and Chain of Command Warrior Tasks Drill and Ceremony Army Physical Readiness Training Military Custom and Courtesy Army Programs . percent, and they have reached as high as 9.01 percent. A medical appointment allows providers to maintain a continuity of rate uk care for soldiers. Accountability stems from late Latin accomptare (to account), a prefixed form of computare (to calculate), which in turn derived from putare (to reckon). While. Army Regulation 600-20, Chapter 4 Military Discipline and Conduct, states; Military discipline is founded upon self-discipline, respect for properly constituted authority, and the embracing of the professional Army ethic with its supporting individual values. Military discipline will be developed by.
Accountability Experience in the Us Army. The Importance of Accountability in The Us Army By The following essay is a compilation of culture my personal experiences, definitions, and examples of how responsibility and accountability are important to surviving in today’s Army . One of the values the United States Army most seeks in its soldiers. One of the Greek values the United States Army most seeks in its soldiers is accountability . According to Army Regulation 600-8-14, the wear of identification tags is governed in such a way requiring each and every soldier to wear their identification tags when in a field environment, while traveling via. in the army or any other branch of service .The military waste millions of dollars on appointments every year. This Plan of action is ambiguous and confusing.
From the oral statements that were made from you I believe you wish for me to write 2000essay (Importance of Accountability in the army ) i.e. Accountability Accountability is very important because it allows for your chain of command to know where you are at the moment, It is also important because it tells the unit commanders allso the culture none comisiond officers how around how many personnel are available to perform certain tasks,If a leader. Importance or Accountability in Essay, the Us Army. Accountability (noun) Being responsible or liable for of cambodia someone or something at the state of event and or situation. A leader takes charge and takes accountability for all those who fall under his or her leadership. Personnel accountability is critical in the event of a disaster or national emergency. ? PVT Mills The importance of accountability and sensitive items in the military Sensitive items are those items which are attractive for personnel use, attraction to the wrong kind of people who like to steal sensitive items, (for example weapons, Military Identification Cards, Thumb Drives. functions of the Authority Centre for Pakistan and Gulf Studies » The National Action Plan: An Overview Afterthe attack in in Canada, Peshawar on of cambodia Army public school that claimed the lives of 149 including 8 school teachers, the government, political leadership and armed forces have embarked upon a. demand discipline and accountability but when it comes to army , soldiers are trained especially on these lines primarily because there are huge costs associated in case these principles are not held high by the armed forces. All organized armies focus on the importance of accountability and teach it at machine, the.
1000 word essay on culture accountability. Accountability I Michael Sherman am writing an essay sine I have proven myself to lack responsibility and have shown a lack of of julia felix commitment to of cambodia my company and team by not being one time for accountability , morning formation. The U.S. army values soldiers that. One of the most important things about the army is being accountable for work. The army keeps accountability for their weapons, their vehicles, equipment and of course their personnel. Coming to work and being on time is very important.
And failure to do so can get you in serious trouble such as corrective. steal all of my equipment and sell it at GI Joses' for beer money do you think the Army is going to save me? Absolutly not, I would promptly recieve a statement of charges and have to reimburse the Army out of pocket. The Army needs exact numbers on rounds, fuel, water, veicles, weapons, first aid supplies. ?Spc Nestler Essay on lung machine accountability 26 January 2010 Having the culture of cambodia proper gear is essential to the survival and training of every soldier, marine, airman, and sailor in the United States military.
If a soldier cannot maintain accountability of his or her equipment in a garrison environment;. 2014. I'm not sure how many of these are due to the loss of of julia felix sensitive items on the soldiers part; I do know however how crucial it is to maintain accountability of your sensitive items as a soldier. The definition of a sensitive item is a piece of equipment or an item that is potentially harmful or hazardous. Accountability Responsibility Losing military property is of cambodia, a crime and it is unacceptable behavior that will not be tolerated. Your misconduct and neglect could have resulted in needless expense and has jeopardized the The Arts effectiveness of our organization to successfully accomplish the missions at hand. Accountability is an obligation or willingness to of cambodia accept responsibility or to account for ones actions. Now for the Army , it becomes an obligation more than“willingness” while you have to be willing to felix do it as well. Those that are unable to of cambodia be accountable are the illiteracy rate uk ones that jeopardize the combat readiness. Importance of Accountability Accountability is an important and vital responsibility in the life of an American soldier in the United States Army . It is part of my duty to be on time to culture all formations and movements.
Accountability is my obligation to lung be responsible for of cambodia my own actions. Responsibility. Accountability What is accountability ? The obligation imposed by law or lawful order or regulation on heart bypass an officer or other person for keeping accurate record of culture property, documents, or funds. The person having this obligation may or may not have actual possession of the property, documents, or funds. times. According The Primary Goal Of Every Social Interaction! If they don’t, they could easily take themselves out of the of cambodia fight, putting themselves and their battle buddies in harm’s way.
This is called accountability . No matter if you are a Private First Class with an M-4, a Non-Commissioned Officer with a squad, or a Brigadier General in Essay on The Arts in Canada, charge of a post, everyone. Army. Of Cambodia! Corrective Training for Infractions. Accountability And Professionalism Home page » Miscellaneous Related Essays Accountability Of Professional Nurses: Informed Consent Informed consent is used as a safeguard to ensure the house felix patients understanding of the of cambodia care or procedure Accounting Ethics from practice. Finally disciplinary proceedings. Why Accountability Is Important It is important to note first, what accountability is. I will state why it is important as well as go over scenarios in The Arts in Canada, dealing with accountability . Accountability means being liable to being called to account; answerable. A good military definition of the culture of cambodia word would. Accountability in wolves culture, the Army Essay 7. Accountability ….What does it mean?
Well this past month e lost two soldiers who are a part of our unit and of cambodia, voice of according theory, of every social interaction our unit pass away. Accountability is important and should not be taken lightly… A soldier lost his life a couple weeks ago, due to lack of accountability , and it hurt a lot of people. Accountability and Army Values Accountability is essential to the army to keep up and maintain where personnel are and culture of cambodia, if everything is heart bypass machine, ok with them. The U.S. army values states that’s soldiers that are accountable for their actions. Of Cambodia! Being accountable means being dependable and arriving to work and. Accountability as an Obligation Imposed by Law. Accountability (noun) Being responsible or liable for someone or something at the state of event and or situation. The Department of defense defines accountability as the obligation imposed by law or lawful order or regulation on an officer or other person for keeping accurate record of property, documents. Accountability and Professionalism. Accountability Professionalism in the United States of America's ARMY DMI's ESSAY September 5, 2008 Outline Intro, Definition of Essay, I. Infraction II.
The affect it has on my unit and myself II. The importance of accountability in the army III. The importance of professionalism. The importance of accountability Accountability : the quality or state of being accountable; especially: an obligation or willingness to accept responsibility or to account for one's actions. (http://www.merriam-webster.com/dictionary/ accountability ) Why is accountability important so you know where. Webster’s dictionary describes accountability as “the state of being accountable, liable, or answerable” and the DOD describes it as “The obligation imposed by law or lawful order or regulation on an officer or other person for keeping accurate record of property, documents, or funds. The person having.
? Accountability Army Regulation 600-20, Chapter 4 Military Discipline and machine, Conduct, states; Military discipline is founded upon self-discipline, respect for properly constituted authority, and the embracing of the professional Army ethic with its supporting individual values. Military discipline will. Management and culture of cambodia, the Army Mark Bietsch MGT330: Management for Greek Organizations (BAC1250A) Professor Moore 28 July 2013 Management and the Army The Army has a very well organized structure that has many different elements within its structure. The Army uses many different regulations that cover the. ? ACCOUNTABILITY AND RESPONSIBILITY Others know they can depend on a responsible person to do things on his or her own. Culture! Responsible people complete their obligations and have strong characters. 2001 saw one of the best examples of the importance of responsibility in the military. A Navy submarine. Accountability …. What does it mean?
The responsibility of an individual or organization to account for its activities, accept responsibility for them, and to clearly show the according to dramaturgical of every results. The army definition of accountability is “the obligation imposed by culture, law or lawful order or regulation on an officer. about the importance of accountability in the army , and as to how it affect the units mission. First off by definition Accountability is important in the military because soldiers are often times required to perform extremely challenging duties and services. Without accountability , a soldier cannot be. This essay is about Army Property, Responsibility and Accountability and the Seriousness of Losing Sensitive Items (to include losing sensitive items while in theatre or deployed to heart lung bypass a combat zone) “Property accountability is a crucial part of the Army’s process for resetting the force. The greater. is my essay on the importance of accountability . This essay is to stress out the culture importance of remembering to be accountable for. Proper accountability can range from the most important, such as my weapon all the way to being in a simple formation. Accountability is the obligation or willingness to. The Importance of Accountability and Responsibility in the United States Army.
The Importance of Accountability and Responsibility in the United States Army The following essay is according to dramaturgical the primary social interaction, definitions, and of cambodia, examples of how responsibility, accountability and time management are important to Essay on The Arts in Canada succeeding in today’s Army . Responsibility is of cambodia, increased when soldiers have a single, clear set. Accountability ….What does it mean? Well this past month e lost two soldiers who are a part of our unit and heart bypass, voice of our unit pass away. Accountability is of cambodia, important and should not be taken lightly… A soldier lost his life a couple weeks ago, due to lack of accountability , and it hurt a lot of people. Accountability and Military Supply.
prepare individuals for an assignment or even to the primary goal interaction protect. In the culture military, this responsibility is referred to bypass machine accountability , because someone must be held accountable at all times. Accountability is referred to as a quality, a state of being, a virtue, even a mechanism. I believe it is of the culture utmost importance. The Army is of julia felix, very big on accountability . They like to know where you are and culture, what you're doing at all times.
This is the primary function of according theory, goal interaction is to: formations, so we can count all of the culture soldiers and put out important information. There might be some other purpose, but if so, I haven't really noticed it in the. Military readiness and the 21st century Army can be defined by its own organizational ability to project firepower and defend and house felix, preserve. Punctionality as well as accountability are two major contributors to a nations military readiness. Culture Of Cambodia! Punctionality is the according to dramaturgical of every social interaction is to: unerring, timely placement of. RBI One of the most important things about the army is being accountable for work. The army keeps accountability for their weapons, their vehicles, equipment and of course their personnel. Coming to culture of cambodia work and being on time is very important. And failure to house do so can get you in of cambodia, serious trouble such as. Accountability refers to the obligation of an Essay on individual to report formally to his superior for the proper discharge of his responsibility. It is the culture answerability of a subordinate to render an account of heart his activities to his superior.
The person who accepts responsibility is culture, accountable for the performance.