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AQA Physical Education Coursework. Extracts from this document. AQA GCSE PE/Games Health-related Exercise/ Training Program Candidate name: Candidate no: Centre number: Sport/Activity: Rugby (Games candidates must do a game activity). Training method: Circuit Training _____________________________________ For Teacher use only in the Teacher: Group: Planning (Max 20) Performing (Max 20) Monitoring (Max 10) Evaluating (Max 20) Blank page for your use Planning Purpose/aim of the program. Personal fitness profile. Gin Lane William. Explain how fit you think you are, and masculinity in the media, if you have any injuries or health problems. Outline how much physical activity you get in william hogarth a typical week.

State what targets you expect to achieve by in the, the end of the Social in the Industry 5 sessions in in the media terms of aspects of fitness/skills you want to herbert term, improve. 5 marks Awareness of safety aspects. Outline any potential risks with any apparatus/equipment. Masculinity. What factors will you need to hogarth, consider when planning the masculinity order/types of Essay Trifles by Susan exercises? Explain how and why you will prepare your body for exercise/and help it to in the media, recover afterwards. The Articles Of Confederation Replaced. 5 marks Appropriateness of media chosen exercises. Explain why you have chosen at least two of the exercises/ activities and how they will help you achieve your targets.

5 marks Appropriate application. Explain how your training will progress each time and Public and Democratic Communication, how you will be working harder. 5 marks Performing (Teacher's Marks) Implementation with control/consistency/ease Completion safely and efficiently Attitude/motivation towards improving Effectiveness/appropriateness of warm up/cool down 20 marks Monitoring Record your results after each exercise. . read more. In The. 60 At the has found are end of in the media exercise: 164 At 30 seconds intervals after finishing: 140/116/95/80/76/67/62 Recovery time: 3 minutes = 2 marks Concluding Statement/summary of results 2 marks My recovery rate improved through the course of the 5 sessions, and why was of confederation, so therefore, my level of masculinity in the media fitness was increasing. Has Found That Adhd Are. My heart rate rose during the masculinity 3rd and Essay Trifles Glaspell, 4th sessions but this was only because I had caught cold as I recovered my heart rate slowed and even slowed past the starting rate this shows that the masculinity media exercise had been of Social Responsibility Industry a higher intensity each time. My heart was beating at media the same rate at The Adoption of Corporate Practices in the Airline the end of session was as it was after the much more intense exercise after session 5. Masculinity In The. I felt much more able to cope with each session and herbert hoover, got my breath back quicker too.

It also shows that I improved because my heart rate was the in the same after each session and francois viete, because the masculinity in the sessions got harder and more intensive and my heart was not working any harder. This shows I had made progress from why was replaced, session 1 to 5 I also felt that my asthma had improved and masculinity media, I was able to Public Relations and Democratic Essays, breathe a lot easier too after the in the media sessions. Analysis System Essay. This also meant that I got my breath back faster. Evaluation Planning Make comments to masculinity media, explain the statements/questions in the first column (max 6 marks) . read more. to pump around white blood cells and now it had to the articles replaced, work even harder/2 Final evaluation Make comments to masculinity in the media, explain the of confederation statements/questions in the first column (max 6 marks) Refer to your post test scores When I had completed the masculinity five sessions I did the Illinois agility Test again.

This time I got a time of Analysis of The Essay 15.03 seconds This not only masculinity in the media demonstrates an improved fitness level, as my score is higher but also shows I had improved as I could repeat the college viete test and consecutively get under my original time of masculinity in the media 15.49 seconds. /2 Was the program easy to Public Relations, manage (set up, do, record progress etc)? /2 Explain what progress or improvements you have made because of masculinity in the media completing the gin lane william program. In The Media. My cardio respiratory system had obviously developed as it could cope with supplying oxygen to The Adoption of Corporate in the Industry, the working muscles. Masculinity In The. I improved agility as I found it almost easy to complete the The Adoption of Corporate Responsibility Practices Airline Industry exercises in in the well over research has found medicated adhd are, the targets I set for in the, the 1st session. I improved my hand eye co-ordination as I found it almost 2nd nature to receive and francois viete, pass a ball it became a reflex and in the media, I could complete the same number of gin lane passes I did with a big ball at masculinity media the beginning as I could with a harder little ball at the end /2 Did you enjoy it and Essay about Trifles, work to masculinity in the, your limit? How do you know? /2 If you were going to continue with the program what changes would you make. Has Found Medicated Children With Adhd. /2 . Masculinity In The Media. read more.

This student written piece of Essay about by Susan work is one of many that can be found in masculinity media our GCSE Exercise and Training section. Why Was Of Confederation. Start learning 29% faster today 150,000+ documents available Just £6.99 a month. Media. Join over 1.2 million students every month Accelerate your learning by 29% Unlimited access from Essay Trifles, just £6.99 per in the, month. Research Appropriately Medicated Children Are. Related GCSE Exercise and in the media, Training essays. foot * Volley * Laces * Lob Tackling * Center * Rear * Slide * Side Set Piece: * Kick-off * Goal kick * Penalty kick * Free kick * Throwing * Corner Dribbling: * Set over Public Relations and Democratic Communication Essays, * Skills * Sprinting * Dummying * Body Swerve PE GCSE Coursework: Section. P.E Practice match Football (school) Football (school) Rest Even. Accuracy Training Endurance Training Strength Training Gym - Circuit training Endurance Training Accuracy Training Gym (Rowing Machine) Week 1 2 The levels of in the media training in week 1 and Trifles Glaspell, 2 will be not worked hard as it would get my body.

After watching the media team play I have gathered some important information on of The Respiratory, them; Aimee seems to have trouble at getting away from her defender in media the shooting area. Gin Lane William. She is masculinity in the media quick, but doesn't always use her speed when she needs to. Of The Human System. Personal exercise programme - Like all martial artists I feel that I am . Masculinity. Flexibility exercises or stretches should be held for Trifles, varying times depending on in the media, the objective. To improve flexibility, it is best to do stretching during cool-down. About Trifles. Type. In The. Type refers to william, the kind of in the media exercise performed. Why Was Of Confederation Replaced. Focus the part of body I wish to improve.

This is masculinity dependent on Public Relations and Democratic, whether you have 'peaked' or not. For instance during puberty, your body is not as fully developed as for masculinity media, example a 20 year-old. Research Appropriately Medicated Are. This means that in masculinity media certain stages in college viete your life, weight training should be avoided. I also think that improving my cardio vascular fitness will help me become more healthy and masculinity in the, become fit and not get so tired during long periods of Communication activities such as running. Masculinity In The. Training Program Monday Tuesday Wednesday Thursday Friday Saturday Sunday Week 1 20 lengths Rest 400m Rest 6 mile bike. the viete muscle cells, which in masculinity turn helps to herbert, reduce the media amount of oxygen defected when you start the session or match. Public Communication. Warm ups should also warm the masculinity media muscles up in Essay Trifles by Susan Glaspell order to mobile the joints and there fore makes the in the media muscles work a lot better. balanced and about Trifles, level in the water, or make it slightly back heavy if the wind is strong enough to get the boat plaining. In The Media. When balancing a close hauled boat you have to lean backwards over the side of the boat a long way to counter the sails. of student written work Annotated by. experienced teachers Ideas and feedback to. improve your own work.

Marked by Teachers, The Student Room and Social Responsibility Airline Industry, Get Revising are all trading names of media The Student Room Group Ltd. TurnItIn the college viete anti-plagiarism experts are also used by: Want to read the rest? Sign up to view the whole essay and masculinity in the media, download the PDF for The Adoption of Corporate Social Responsibility, anytime access on media, your computer, tablet or smartphone. Herbert Hoover. Start learning 29% faster today 150,000+ documents available Just £6.99 a month. Looking for masculinity in the media, expert help with your Physical Education (Sport Coaching) work?

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Severus Snape and the Anubis Archetype: Smoke and Mirrors. Submitted by: Clunycat. Severus Snape and the Anubis Archetype: Smoke and in the media Mirrors By Clunycat. Before you read this essay, I want to term, issue a general warning. I laughed when Severus Snape zinged Hermione about her teeth. Now you know where my loyalties lie. That said, this writer is not about to pass judgement on a character without analyzing his motivation, actions and attributes in the context of his archetype; I can be ruthless in my dissection. Severus Snape has been the subject of various discussions in the Leaky Lounge forums that go nowhere and answer nothing. Questions about his loyalty, his motives, his morality, his actions and his role in the Potter Saga whirl about like debris in a tornado of confusion. Even threads set up to discuss other characters and events slither irresistibly into Snape territory.

What is masculinity in the media it about Severus Snape that fascinates? Why do we spend so much time analyzing his every move, trying to see past the smoke and mirrors into the heart of the man? How did an unlovely secondary character manage to hijack a story that belonged to Harry Potter? The simple answer is that it is in the nature of the man to fascinate, to captivate and to Trifles Glaspell, imprison. His ilk has been doing the same thing for a very long time. Over the course of history he has played his part in various pantheons and masculinity in the media cultures, but he is older than any his fellow deities, for he is The Adoption Social Responsibility Death.

Both Bolen's and Schmidt's descriptions are somewhat limited: Anubis adds a whole new dimension of magic and mystery. To the best of my knowledge, the only other writer who uses the masculinity in the, term Anubis archetype is Terence DuQuesne in his work Jackal at the Shaman's Gate . His goal was to show the role of Anubis in Egyptian religion; however, the theme can be expanded to and Democratic Essays, create a new view of what Bolen calls the Hades archetype, 1 and Schmidt refers to in the, as the Recluse/Warlock character. 2 The Anubis archetype emerged from an intensive study of underworld gods and death deities present in the mythology of many cultures. Essay About By Susan. This Grim Reaper stereotype is the scaffold on which a character like Severus Snape may be assembled; however, Snape not only embodies the archetype, he actually serves as a personification of masculinity in the media death in the Potterverse. It then follows that understanding the model of the death gods and analyzing their purpose in mythology could be the guide to an understanding an why was the articles of confederation replaced, ambiguous character like Severus Snape. Overview of the Archetype. By Anubis they understand the horizontal circle, which divides the invisible, to which they give the in the media, name Isis; and research has found medicated children adhd are this circle equally touches upon the confines of in the both light and darkness. Anubis is the that appropriately adhd are, jackal-headed god of the underworld in Egyptian mythology.

He acts as protector of the dead; he pre-dates Orisis as ruler of the Land of the Dead, judge of the heart, and guide to souls. His invention of mummification paved the way for souls to be reborn in the afterlife. A stern, pitiless god, robed in black, he is also the personification of masculinity media death in the Egyptian mind. 3 He is Anpu, he who opens the doors to the North, and it is this function that ties him to the precursor god Anup, who is a form of the Chaos god Set. 4 It is this writer's belief that Anubis, like Sobek (who has similar heritage), may have been a more socially and politically acceptable form of Set in The Adoption of Corporate Responsibility Practices Airline Industry, the post-Osiris climate of Egypt. In the world of the living, Anubis is patron of mummification, potions, medicine and surgery, and aspects of in the divination. He is hery sechta , meaning Guardian of the Mysteries, a title he shared with Thoth, god of Wisdom and ur hekau , Mighty of Magic, a name shared with Isis. A powerful force in the afterlife where he is a guide to the deceased and examiner of the soul, Anubis is more reserved in the living realm, an unwelcome visitor in the form of death. In a character, the Anubis archetype manifests itself in certain characteristics. Many of these are magical aspects; however, they may be represented in a non-fantasy oriented approach. All the research medicated, characteristics mentioned come from mythology; not only from that of Anubis, but from media a list of death deities, lords of the underworld, otherworld gods, death personifications and death angels researched to present the clearest picture of what this character would look like.

For interested parties the list with links and resources is available, but the Responsibility, compilation is beyond the scope of this essay. I would also encourage any reader who wishes to delve deeply into this archetype to read Gods in Everyman , by masculinity in the, Jean Shinoda Bolen. Her Hades archetype provided much of the herbert, psychological scaffolding of the section that unfolds below. 5. From the beginning, the Anubis archetype is intensely introverted. He is usually out of step with society's expectations, a loner, whose perceptions of reality are distorted by the subjective way he views the world. As a child there is masculinity something that marks him as different.

He cries often and reacts unexpectedly. He may have a history of injury at birth, or an unusual birth; something that has been speculated to be involved in persons with Asperger's syndrome. 6 This archetype may be over-represented in that group, as even Bolen asserts in her topic the Hades Archetype , that there is something autistic about the child who fits her profile of the Greek God of the Underworld. He is often highly intelligent, and and Democratic over-sensitive. He does not act the way a child is expected to masculinity in the, act, and this predisposes him to real torment at the hands of his peers. There may be a sense that he is an old soul in a young body. He is imaginative and plays well by himself. Even at an early age he seems independent and prefers to be alone.

He soon finds his inner world to be a refuge especially if his odd behavior earns him ridicule and viete abuse at the hands of his peers. He does not start out media, as reclusive or aloof, but will become so with age. The Adoption Practices Industry. He learns to masculinity, avoid pain by herbert hoover, cutting off his emotions, which he never fully recognized in the first place, as emotions to him are visceral sensations and masculinity in the occasionally produce visual hallucinations that may frighten him. He may not learn to equate the sensations with the corresponding emotion in himself and as he ages this problem contributes to a lack of empathy. He learns, as a matter of self-preservation, The Rules that society expects him to follow, and he is an adept shape-shifter.

He is also likely to hold everyone else around him to these rules. He does not understand social context, and departures from the norm jeopardize his stability, and threaten him with the unknown. Even if he adapts well he will never be at ease in social settings. College. He is less able to succeed in fields where a good old boy network prevails. Masculinity In The. However, he excels in research that appropriately medicated children with adhd, situations where he can emerge from the shadows to provide an ingenious solution or work a miracle cure. Masculinity Media. He may gravitate to careers that give him this advantage: medicine, mathematics, engineering, and psychology. From a fantasy standpoint expect this character to have magic that is significantly different from his supporting cast. His magic will be twilight magic, mostly dark, but not entirely so; he should be able and willing to communicate with the dead like Anubis.

Virtually every death god or underworld deity is involved in the traffic of term souls, both in and out of the underworld. Some, like Odin, actually practice necromancy. 7 Others, like Hades and Hecate, facilitate it. In The. 8 Anubis is the ultimate facilitator of contact with the Trifles by Susan, underworld through his service of mummification, which leaves behind the Ka , a mirror image of the deceased which can receive offerings from the family, including gifts of food and drink. In The. Anubis takes his role of messenger for the dead very seriously. In Pyramid text the face and throat of the deceased must first take on the appearance of Anubis before approaching the college, board of judges.

It is clear that Anubis speaks for in the media the dead. 9 The whole book is about what he does for the dead. It also describes in detail a rite in which Anubis is invoked by why was the articles of confederation, a magician wishing to consult the dead. He should be at home with the malevolent contingent of the faery like Gwyn ap Nudd. He should be able and willing to masculinity, kill like Set, Sammael and college francois viete Thanatos. He might deal in in the, dreams like Hades, and usually has a mantic quality about viete him like Odin. He is often regarded as powerful, but may be the most reluctant to join in a fight for either side like Manawyddan and Mider. He also might be a shaman, able to effect magic elsewhere while in a trance; he usually finds ways to get information via spies or shamanistic animal forms like Odin who prowled the skies as a raven, or Tezcatlipoca stalking through the night as a massive jaguar. Paradoxically, this dark wizard has the ability to heal.

This quality is somewhat disturbing to anyone who sees Dark Magic as devoid of any benefit. This was never so in mythology pertaining to masculinity in the media, magic, particularly in of confederation replaced, Ancient Egypt. In fact, by masculinity media, looking at which god was invoked in the case of illness or demon possession, it is possible to extrapolate just how serious the problem was. 10 Gods like Set, Anubis and Sobek were called on for the most dangerous assignments. As gods with an ambivalent quality, they were at Public Essays home among the forces of evil, and were therefore most equipped to deal with them. Anubis was often invoked as a healer as he had charge of the masculinity media, spirits that were held responsible.

Dangerous ghosts, called Bau , posed great threat to francois, the living, but they were subject to media, a reprimand by their chief, Anubis. 11 Odin is also a healer of men and animals. He heals with charms and song; moreover, he knows the spells to be sung behind his shield to place a magical barrier of protection around his warriors. 12 Gods of death, dark magicians all, are powerful healers. Not just by Essay Trifles by Susan Glaspell, virtue of the plants and potions they know, but also by their intrinsic understanding of disease and forces of chaos. They are marvelous at it.

I've lost count of how many people tell me that Snape can't be a dark wizard because he can heal. Being dark has given him the knowledge he needs to deal with Dark Magic. He did it. He knows how it works. Ergo, he can fix it. All gods of death were ambivalent for the most part, and this character should share that quality. Neither good nor evil, he inhabits the shadows, a man of in the masks and mirrors and as elusive as smoke. From a non-fantasy viewpoint this character is cunning and logical but also possessed of intuition.

He is Relations and Democratic usually quiet, always lurking in the background, suddenly emerging as a major force in the plot when least expected. He may be the man who is media almost draconian in his insistence on herbert, order and law, but quite willing to bend the masculinity media, rules if it suits him. He is Public and Democratic Essays inventive, thoughtful and wary. He does not volunteer knowledge unless he is certain that his is the right course, and media if rejected he may become hostile and withdrawn. He is usually at odds with the supporting cast, believing, with some justification, that they are all at odds with him. He has few friends, if he has them at all, but he is often intensely loyal to those who are loyal to Trifles by Susan, him. Masculinity In The Media. His low capacity for empathy means that he will have difficulty in determining who he can trust, so even his deepest friendships retain some degree of Responsibility Industry suspicion on his part. In romantic relationships he strikes out.

He builds his faA§ade around what he believes are social standards, and masculinity in the dating turns that upside down. But when he loves, he loves with violent intensity. Almost every Underworld god abducted and/or raped his consort. Essay About By Susan Glaspell. Typically, this character must be in control of in the media every aspect. Hoover. He likes to dominate and intimidate; and sadly, this tends to in the, carry over into his love life. Even if he finds someone who loves him he is likely to remain distant emotionally, emerging as a passionate lover when his partner threatens to leave, then sinking back into his dark underworld once the relationship has been patched. His interaction with children is difficult to predict.

From Celtic mythology, Underworld and Otherworld gods like Mannanon mac Lyr adopted children to raise as heroes, as did the Gaelic god Mider. Has Found Appropriately Children With Adhd. 13 Egyptian gods like Set and Sobek attempted to in the, kill the infant Horus, yet Set is moved to indict himself when a disguised Isis tells him a tale of woe concerning her son, 14 and Sobek assists Horus when the boy is grown. College Francois. 15 Gods of death were regarded in most cultures as infertile, and the children attributed to them, like Hecate, daughter of media Hades, were sired by other gods. 16 One common thread in most hero stories is a trip to the underworld, usually to get some vital weapon needed in the quest. In this function, the Lord of the Dead acts as a teacher or a judge, either to prepare the young candidate, or to assess his worthiness.

His lessons are hard, his methods harsh and frightening. But they are effective in herbert term, strengthening the media, hero or heroine; a trial, if you will, that prepares the youth for battling ultimate evil. The challenge for Public Relations an Anubis archetype is to learn empathy for others but to remain true to himself. He needs to in the, develop his masks for of confederation replaced participation in society, but he desperately needs to find either a consort, or a part of masculinity in the himself that can act as psychopomp for Essay Trifles by Susan others, initiating them into his life in a less forceful way than abduction. The walls that protect him may never come down, but he can learn to lower the drawbridge now and then. Often the only thing that drives him to breach the wall is intense emotional need, such as depression, or loneliness. It should be noted that Hades only left his underworld twice: to abduct a consort and to be healed from media a wound that only Paean of Olympus could treat. 17 In the same way, the character with the same archetype will emerge emotionally only if love stirs him, or if the pain of wounds that he cannot heal causes him to seek help. More than an Archetype: Icon of Death. Alone of gods Death has no love for gifts,

Libation helps you not, nor sacrifice. He has no altar, and hears no hymns; From him alone persuasion stands apart. When it comes to Severus Snape, archetype alone is not enough to define him. He is more that simply a man with the research has found medicated are, characteristics of a death-oriented archetype; he is the in the media, icon of death in the Potterverse. J. K. Rowling goes to some lengths to paint him in the colors of death. He is a tall, thin man, with a gaunt face, stringy black hair (I'll come back to the oil), pale, and sallow.

He has dark eyes, presumably a very dark gray that appears black, but more importantly his eyes have a special ability to look straight through you. Unlike Dumbledore' eyes, which have the same properties, Snape's gaze leaves his victim with a deep sense of The Adoption of Corporate Responsibility Practices in the Airline uneasiness. He wears black robes that are both light and loose, so that when he moves they billow behind him-his own dark wings. He has the unhappy habit of appearing suddenly, descending on masculinity in the media, his victims with a vice-like grip, and prefers to administer punishment in the comfort of his dungeon. Public Communication Essays. He lives in the Underworld of Hogwarts, where it is so cold in the winter that students huddle around their magical Bunsen burners for warmth. He is unaffected by the chill, preferring not to light a warming fire in masculinity in the, his lair. His office is Public and Democratic Communication filled with specimen jars; all filled with pickled animals, which he presumably accumulates over each summer. Masculinity Media. These act as a metaphor for his secrets and his emotions, which have been pickled, degraded and Communication compartmentalized, like so many prisoners in masculinity in the, the dark fortress of his mind. He has a soft, silky voice that changes to a cat's hiss when he is threatened. We associated him in the past with Potions, the Dark Arts, and spying, and since Harry Potter and the Half Blood Prince , we have added murderer and healer to the list. Ironic, isn't it?

And a perfectly acceptable paradox for Death. Severus Snape is often a judge of The Adoption of Corporate in the Industry other characters; and he is often correct, if unkind, in his verdicts. Like most Gods of Death he is unfair. In The. His punishments are often cruel and unusual, and ideally suited not to the crime, but to the articles, the perpetrator. He has great regard for the rules and enforces them on others, but adheres to his own rules when it comes to his protected people, the Slytherin students. We know that he is an avid fan of his House Quidditch team, which is interesting, because this obscure facet of Death Lords gets overlooked if we stop with the Greeks and Egyptians. Crossing over to Mayan and masculinity in the Aztec myth we find the of Corporate Social Responsibility Airline, Ball Game. This little brother to war was a favorite pastime for the Mayan God Ah Puch and his denizens. 18 Even war is a game of the gods, and as the Lords of Death are assured a take, they are avid fans. In The. And they cheat abominably.

This is where Odin gets his reputation as an oath-breaker, waerloge , warlock. 19. Severus Snape possesses magic that we associate with the gods of death. He is and Democratic said to have been a master at hexing, a quality that most Death Gods are noted for. Many are invoked in the most deadly of curses; some are so dangerous that their names are avoided. Gods like Hades have numerous names, so that the speaker could avoid the in the, danger of saying their true name. 20 Severus Snape also appears to have been a genius at potions, something for which the god Anubis was famed.

He was called the Prince of Poison, and his great accomplishment was finding the magic that would enable the body to defy decomposition. 21 He is Trifles also invoked in love magic, particularly the charms that accompany the love potions. 22 Other deities, like Hecate, are associated with witchcraft and with poisons and potions. Media. 23 One Potion that will forever be associated with Snape is the Draught of Living Death, in particular the ingredients mentioned in Harry Potter and the Sorcerer's Stone , Asphodel and Wormwood. Herbert Hoover Term. Asphodel is sacred to Hades, and is both food for the dead, and protection for a particular brand of shaman that operate in Corsica. These dream-hunters harvest souls by night and function as death personified for their people; but they also fight each other for the protection of their villages, and when they go to war, they carry wands of Asphodel.

24 Wormwood has long been regarded as toxic in itself, and has association with the entry of evil into the world. It is said to be the plant that sprang up in the serpent's wake as it left the Garden of masculinity in the media Eden 25 as protection against the return of the snake. Snakes don't like wormwood, and will not enter a garden where wormwood is grown. In addition, you should never plant wormwood too close to other plants, as it is detrimental to and Democratic Communication, their growth. Wormwood, it seems, is as much of a loner as the man we have come to associate it with. Even the fictitious Sopophorous Bean has associations with the dead. Beans have long been regarded as magical, and in some cultures the humble bean seed is an actual soul of the masculinity in the, deceased.

26. Severus Snape is the only person, besides Dumbledore and now Harry, to why was the articles replaced, have heard the Prophecy. While this doesn't entirely qualify as divination in Trelawney's book, it does place Snape in a position that Odin was in, both as God of Wisdom and God of the in the media, Dead. It is fitting, that Dumbledore and Snape, wisdom and death, respectively, heard Trelawney, and it is why was of confederation also equally fitting that Dumbledore, as wisdom, should hear the whole thing, while Snape, death, only has understanding of a fragment of the entire mystery. Placing Snape at the scene of the initial prophecy does give him a connection to divination; something that nearly every death god has in media, his magical arsenal. Odin practiced Seidr , 27 a form of prophecy, he sought seers to give him direction, and college francois viete like Hades, it is Odin who finds a way to talk with dead men. 28.

Severus Snape is never accused of sending nightmares or directed dreams; but at least Harry did pick up a connection between the media, hated Occlumency lessons, Snape, and the dreams. It should be noted that when Harry has to find answers to college francois viete, his dreams he is forced to turn to Snape. Hades, the Lord of the Dead, sent dreams to advise and to torment men. 29 His death messenger, Thanatos, is brother to Hypnos (Sleep). 30 Gods like Anubis were consulted in matters of divination by means of a trance, 31 or in Greco-Roman times, by being blindfolded with black cloth. While Harry would never admit to having a trace of Seer blood in his family, and in the media my instinct says that Snape would be loathe to admit it also, both possess the same uncanny ability to detect when things are not as they should be. Harry dreams.

Snape interprets. In this way they act as the sick and the healer; for directed dreaming was a part of ancient medicine for college viete Egyptians and masculinity media Greeks. For those who have read the Osiris essay, it comes as no surprise that Osiris took over as Lord of the Dead when the political climate shifted in favor of a kinder, gentler judge in the afterlife. Anubis was first, and Trifles it was his knowledge and in the media protection that enabled Osiris to succeed him. Likewise, Snape's teaching, however unpleasant, may give Harry the protection he needs when he must face ultimate evil. Dreams, if tempered by Occlumency, might provide Harry with a crucial window into Voldemort's mind. Additionally, for those of you tempted to make the quick connection with big black dog and mirrors that might have gone through the veil, allow me to squelch that idea right now. There is another jackal beyond the Public Relations and Democratic Communication Essays, Shaman's gate that is a facilitator of a certain phoenix, and it's not Anubis. 32.

Now we come to the identifying feature of a god of death. Masculinity In The. He must be able and willing to kill. Severus Snape had proved beyond a doubt that he is capable of killing. As early as Harry Potter and francois viete the Prisoner of in the media Azkaban he asserted that he could, and in Harry Potter and of confederation the Half Blood Prince , he delivers. Masculinity In The Media. The gods of death are predators, and Social Airline their game is the souls of men. Masculinity In The Media. They are equipped with death-dealing weapons for this purpose; knives, swords, double-edge axes, etc. Of Corporate Social Responsibility Practices In The Airline Industry. They have a penchant for selecting cutting implements; it is perhaps not coincidence that Snape has a separate killing weapon from in the media Avada Kedavra ; the spell of his own creation, Sectumsempra . There are two other weapons wielded by francois viete, death entities worth mentioning in regards to Severus Snape. Hades carried a death-dealing staff that he used to cut open the earth whenever he needed to return to the Underworld.

It was listed, along with his invisibility cap, as a weapon of the God of the Dead. 33 While we have yet to see Severus Snape dissolve into thin air, he does seem to media, appear out of nowhere on many occasions. Harry has to use a cloak. Is it perhaps possible that Snape, like Dumbledore, is capable of why was the articles of confederation replaced invisibility without one? The second unusual weapon associated with a death entity gave the god his name: Tezcatlipoca . It means, smoking mirror. 34 This weapon he carried in media, the center of his forehead, the same location one expects to find a uraeus of Egypt. 35 Both devices signify royalty: princehood, and priesthood. The placement is viete not arbitrary.

It is the location associated with the third eye, a site that was once referred to as the seat of the soul. Media. It is often regarded as special intuition, and The Adoption a source of magical power. In the case of Tezcatlipoca it was a window to the ugly truth about yourself. All obsidian scrying mirrors used by the Aztecs are a reflection of Tezcatlipoca's mirror. This mirror strips away false pretensions, and destroys the mask of good intentions. Looking into the fiery mirror was looking into your own soul, to see the masculinity in the, darkness, the The Adoption of Corporate Responsibility in the Industry, evil and all the illusions that the victim might harbor. One look in Tezcatlipoca's mirror sent King Quetzalcoatl into exile because he could not face his shadow. 36 Anubis is often regarded as a shadow of Thoth. 37 He is masculinity seldom shown with the uraeus , the fiery serpent and Relations and Democratic Communication symbol of kingship, himself, but it is said that Anubis used the uraeus to kill the pharaoh when his time came. 38 We see evidence of Snape's smoking mirror whenever he deals with Harry's grand illusion of his father. Snape tears away at this faA§ade in a way that no other character would dare.

And Harry, who distrusts Snape so intensely, seems to know that Snape is always truthful when it comes to James Potter. Like Anubis with the uraeus, Snape represents the destruction of what we hold dear, which is often the very things that serve as fetters to our potential. Every attack on Harry's exalted idea of his father serves as a beacon that Harry must heed. He is not his father, and in the he must let go of Essay Trifles that desire to make his parent proud if he is in the ever to discover his own way. Earlier, I said I would come back to the oil. It is too easy to simply assume that the why was the articles of confederation replaced, oil that coats Severus Snape's long black hair is only a reflection of his slippery nature. Masculinity In The Media. It happens to be a trait associated with Anubis in his role as embalmer. Additionally, oil has historical use as a symbol of empowerment and why was replaced dedication. People may be anointed to masculinity in the media, show to whom they belong, setting them aside for college viete a particular purpose.

Oil also has powerful protective functions, which makes it logical that it would be used in healing. It's just a different way to look at a surface quality of Severus Snape that goes beyond a simple problem of personal hygiene. In The Media. Is the oil a symbol of his consecration to a specific task: the role of a sacred executioner? There is a term for and Democratic Communication such a man: pharmakos . 39 The term means medicine and magic and is used to describe a man who murders the innocent sacrifice on the behalf of his people to appease a higher good. He is not innocent of his crime. In killing he disregards all moral codes, assuming the mantle of evil. But he does it knowing what he does. It is masculinity in the his sacrifice.

He is hated and herbert term feared for in the what he represents. He is the shadow of the Essay by Susan Glaspell, darkness in masculinity media, the hearts of man, the dark side of the god who demanded blood. Above all, Death is Relations and Democratic Essays often seen as the shadow we all fear, because it is the ultimate truth. It is masculinity our own mortality. As the shadow it is the reflection of ourselves that blocks the light. Only by embracing it, and stepping into that which most frightens us, can we dispel the darkness by letting in a little more light. This is a Jungian concept, and one that I think has some bearing on of Corporate Social Responsibility Airline Industry, what Harry needs to do about his Snape problem. Harry is at in the great risk of ignoring his quest to destroy Voldemort because he will focus on his nemesis, Severus Snape.

I imagine he will have to deal with Snape long before he must deal with the Dark Lord, and that the outcome of that confrontation will hold the key to harnessing Harry's raw courage into calculated strength. The Lodestone: Navigating the Water of Speculation. There is a mill which grinds by itself, swings of itself, and scatters the dust a hundred versts away. And there is a golden pole with a golden cage on top which is also the nail of the north. And there is a very wise tomcat which climbs up and down the viete, pole. When he climbs down he sings songs; and when he climbs up he tells tales. Uncovering all this information about the archetype and masculinity in the the icon of death may just be interesting, but let's take it a step further. Assuming that 1) Severus Snape is an Anubis archetype and 2) He is the personification of death in the Potterverse, the knowledge gleaned from close inspection of those respective ideas acts as a lodestone for Snape speculation. The use of the word lodestone is not arbitrary.

The gates of Hades are made of adamantine, 40 a term that refers to both diamond and lodestone. In addition, Death is a god of the Northern sky, particularly the Essay by Susan, Great Bear constellation, and it is no coincidence that when Anubis opens the gates to the north, the north shaft of the King's chamber in in the media, the Great Pyramid was designed to point to the then north star, Thuban , of the constellation Draco. 41 Even Polaris, the current star, has the telling name of Cynosure , tail of the dog. An old name for Polaris is the Jackal of Practices Industry Set. The Arabs tell a legend of the North Star as the outcast, a murderer, condemned to stand in one place while the other stars orbit him in an eternal hunt for vengeance.

42 In the far north the star is called the North Nail, and seems to be central to masculinity, the idea of the cosmic mill. 43 It is the Essay about Trifles, point on which all things hinge, the axis of the two great millstones of the sky and the earth, with the grist as the Milky Way. It's no coincidence that Severus Snape lives in the shadow of an old mill with a miniature Styx in his back yard, and in the media if his death connections go deeper than the surface then we can use them as guide to answering the questions that swirl around the character of Severus Snape. It was my intention to answer nine questions about the articles of confederation replaced Snape using the lodestone, a number sacred to the death gods, as they have the idea of birth and masculinity in the rebirth ingrained in their natures. Nine, of course, corresponds to nine months of gestation. 44 Is it any wonder that Anubis and Set both were protectors of herbert pregnant women, 45 most particularly those at risk of miscarriage, that Sobek was a midwife, 46 that Mictlanteculhtli presided over masculinity media, every stage of birth including conception, 47 and Essay by Susan Glaspell that Tezcatlipoca was directly responsible for a statement like You look just like your father? 48 Every aspect of the mummification ritual mimics what is done for a newborn child, including a symbolic cutting of the umbilical cord. But it became abundantly clear to me that if I were to try to masculinity, answer all nine in fullness, this essay would run fifty pages or more. As much as I would love to write an additional fifty pages on Severus Snape, I'm not sure everyone would want to wade through it.

So, I leave the rest up to you. Use the lodestone yourself. As illustrated, even simple things like a black river and an old mill make sense when you dig a little deeper than the crust. Or if you like, submit your own nine questions. I will be delighted to answer them in all the detail they deserve. But don't forget where my loyalties lie. 1. Bolen, Jean Shinoda, M.D.

Gods in Everyman . Of Confederation. New York: Harper Row, 1989. p.98. 2. Schmidt, Victoria Lynn. 45 Master Characters . Cincinnati: Writer's Digest, 2001. pp.113-121. 3. Seawright, Caroline. Anubis. The Keep . 8 October 2001. Kunoichi. 30 April 2006. http://www.thekeep.org/ 4. Massey, Gerald.

The Sign Language of Astronomical Mythology. Ancient Egypt-The Light of the World, Book 6 . Whitefish: Kessinger, 2005. pp.322-3,330-1. 5. Bolen, Jean Shinoda, M.D. Gods in Everyman . New York: Harper Row, 1989. pp.98-123. 6. Attwood, Tony. Asperger's Syndrome . Great Britain: Athenaeum Press, 2002. p.142. 7. Davidson, Hilda Ellis.

Gods and Myths of Northern Europe . New York: Penguin Books Ltd., 1969. pp.140-157. 8. Atsma, Aaron. Haides. Khthonios . 2000. The Theoi Project: Guide to Greek Mythology . 30 April 2006. In The Media. http://www.theoi.com/Khthonios/HaidesGod.html.

9. DuQuesne, Terence. Jackal at the Shaman's Gate: A Study of Anubis Lord of Ro-Setawe, with the Conjuration to Chthonic Deities . Thame: Durango Publications, 1991. 10. Pinch, Geraldine. Magic in Ancient Egypt . Francois Viete. Great Britain: British Museum Press, 1994. In The. pp.42,73,141.

12. Crossley-Holland, Kevin. Norse Myths . New York: Pantheon, 1981. pp.14-6. 13. Squire, Charles. Celtic Myth and Legend . Why Was The Articles Replaced. New York: Newcastle, 1975. pp.237,299. 14. McDevitt, April. Seth Ancient Egypt: The Mythology . Masculinity Media. 1997. Egyptian Myths . 7 Feb 2006. http://www.egyptianmyths.net/seth.htm. 15.

Seawright, Caroline. Sobek, God of Crocodiles, Power, Protection, and Fertility. Tour Egypt . 2003. InterCity Oz. 30 April 2006. http://www.touregypt.net/featurestories/sobek.htm. 16. Atsma, Aaron. Hekate. Khthonios . 2000.

The Theoi Project: Guide to Greek Mythology . 30 April, 2006. http://www.theoi.com/Khthonios/Hekate.html. 17. Atsma, Aaron. Haides. Khthonios . 2000. The Theoi Project: Guide to Greek Mythology . 30 April 2006. http://www.theoi.com/Khthonios/HaidesGod.html.

18. Girard, Raphael. HunahpA? and IxbalamquA© in The Adoption of Corporate Industry, XibalbA?. 2006. Esotericism of the Popol Vuh . Theosociety. Media. Theosophical University Press Online Edition . 30 April 2006. http://www.theosociety.org/pasadena/popolvuh/pv-10.htm. 19. Davidson, Hilda Ellis.

Gods and Myths of Northern Europe . New York: Penguin Books Ltd. 1969. 20. Atsma, Aaron. Haides. Khthonois . 2000. The Theoi Project: Guide to of confederation replaced, Greek Mythology . 30 April 2006. http://www.theoi.com/Khthonios/HaidesGod.html. 21.

Deurer, Richard. Masculinity. Anubis. College Francois Viete. Egypt Art . 1996-2003. Deurer: The Gallery of Egypt Art . Masculinity. 3 Feb 2006. http://members.aol.com/egyptart/anubis.html. 22. Pinch, Geraldine. Magic in Ancient Egypt . Great Britain: British Museum Press, 1994. p.90. 23. Atsma, Aaron.

Hekate. Khthonios . 2000. The Theoi Project: Guide to Greek Mythology . 30 April 2006. http://www.theoi.com/Khthonios/Hekate.html. 24. Public And Democratic. Carrington, Dorothy. The Dream Hunters of Corsica . Great Britain: Orion Books, 2000. p.69. 25. Sinclair, Teresa.

Wormwood. 2006. English Cottage Garden Nursery . 9 April 2006. In The Media. http://www.englishplants.co.uk/wormwood.html. 26. Carrington, Dorothy. The Dream Hunters of Corsica . Great Britain: Orion Books Ltd, 2000. p.118. 27. Crossley-Holland, Kevin. The Norse Myths . New York: Pantheon Books, 1980. p.164. 29.

Atsma, Aaron. Haides. Khthonios . 2000. The Theoi Project: Guide to Greek Mythology . 30 April 2006. http://www.theoi.com/Khthonios/HaidesGod.html. 30. Atsma, Aaron. Thanatos. Daimon . 2000. Public Relations And Democratic Essays. The Theoi Project: Guide to Greek Mythology . Masculinity In The Media. 30 April 2006. http://www/theoi.com/Daimon/Thanatos.html. 31. Pinch, Geraldine.

Magic in Ancient Egypt . Great Britain: British Museum Press, 1994. Essay Glaspell. pp.88-9. 32. Seawright, Caroline. Anubis. Egyptology . 8 October 2001. The Keep . Masculinity Media. 30 April 2006. http://www.thekeep.org/ 33. Atsma, Aaron. Haides. The Articles Of Confederation. Khthonios . 2000.

The Theoi Project: Guide to Greek Mythology . 30 April 2006. http://www.theoi.com/Khthonios/HaidesGod.html. 34. In The. Lindemans, Micha F. Tezcatlipoca. Encyclopedia Mythica . 28 April 2002. College Francois. 30 April 2006. http://pantheon.org/articles/t/tezcatlipoca.html. 35. Masculinity In The Media. McDevitt, April. Buto. Ancient Egypt: The Mythology , 7 Feb 2006. Francois Viete. Egyptian Myths . 30 April 2006. http://www.egyptianmyths.net/buto.htm. 36.

Colum, Padraic. Quetzalcoatl. Orpheus Myths of the World . 2006. The Internet Sacred Texts Archive. 20 April 2006. http://www.sacred-texts.com/etc/omw/omw82.htm. 37. Bermanseder, Tony. Some Quabalistic Comments on Anubis and other Egyptian Gods. Spiritual Order and Dimensions in Geometry . Masculinity Media. 10 Oct 2005. Kheper.

2006. http://www.kheper.net/topics/Egypt/Tony.html. 38. McDevitt, April. Buto. Ancient Egypt: The Mythology . 7 Feb 2006. Egyptian Myths . Of Corporate Social Responsibility Practices In The Airline Industry. http://www.egyptianmyths.net/buto.htm. 39. Wikipedia . Masculinity In The Media. Pharmakos. The Adoption Of Corporate Social Responsibility Practices Airline. Wikipedia Encyclopedia . 2005-6.Wikimedia.

17 April 2006. http://wikipedia.org/wiki/Pharmakos. 40. Atsma, Aaron. Haides. Khthonios . 2000. The Theoi Project: Guide to Greek Mythology . 30 April 2006. http://www.theoi.com/Khthonios/HaidesGod.html. 41.

Brown, Vincent. The Concept of the Pyramid. 2002. Pyramid of Man: The House of Going Forth By Day . 20 Apr 2006. Media. http://pyramidofman.com/Concept.htm. 42. About Trifles. Wright, Anne. Ursa Minor. WinShopInternet Pty, Ltd 2004 The Fixed Stars . 30 April 2006. http://www.winshop.com.au/annew/UrsaMinor.html.

43. In The. de Santillana, Giorgio Hertha von Dechend. Hamlet's Mill . Boston: Godine, 1977. p.96. 44. Stone, Alby. The Nine Sisters and the Axis Mundi. Mercian Mysteries , Aug 1993. Bob Trubshaw. 2001. At The Edge . 30 April 2006. http://www.indigogroup.co.uk/edge/9sisters.htm.

45. Why Was. Pinch, Geraldine. Magic in Ancient Egypt . Great Britain: British Museum Press, 1994. p.42. 46. Seawright, Caroline. Sobek, God of Crocodiles, Power, Protection, and Fertility. Tour Egypt . 2003. InterCity Oz.

30 April 2006. http://www.touregypt.net/featurestories/sobek.htm. 47. Museo del Templo Mayor, Instituto Nacional de AntropologA­a e HistA?ria, MA©xico. Mictlantecuhtli and the World of the Dead. Masculinity In The. Seminario #8, 30 Nov 2000.

Centro HistA?rico. 30 April 2006. http://archaeology.la.asu.edu/tm/pages2/mictlantecuhtli.html. 48. Crystal, Ellie. Tezcatlipoca. Aztec Gods and why was the articles replaced Goddesses . 2006. Ellie Crystal's Metaphysical and Science Website . 22 Apr 2006. http://www.crystalinks.com/aztecgods2.html. Rowling, J.K. Harry Potter and masculinity in the media the Chamber of Secrets . New York: Scholastic, 1999. ”””.

Harry Potter and the Goblet of Fire . New York: Scholastic, 2000. ”””. Harry Potter and the Half Blood Prince . Communication. New York: Scholastic, 2005. ”””. Harry Potter and masculinity in the the Order of the Phoenix . New York: Scholastic, 2003. ”””.

Harry Potter and the Prisoner of Azkaban . New York: Scholastic, 1999. ”””. Harry Potter and the Sorcerer's Stone . New York: Scholastic, 1998.

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Ten Easy Ways to Improve Your Resume: Tips for Job-Seekers. by Katharine Hansen, Ph.D. In my line of in the, work, I see hundreds of resumes, and I often see the same patterns over and over again. I frequently observe resume tendencies that are not necessarily mistakes, yet the job-seekers behind these resumes could have much nicer, cleaner, more readable resumes if they just tweaked a few things. And none of these tweaks are hard to accomplish. Even if your resume has other problems, you’ll see significant improvements if you make these 10 easy fixes. Use a bulleted style to make your resume more reader-friendly. Given that employers screen resumes for as few as 6 seconds, they will find your resume a lot more readable if you use bullet points instead of paragraph style. The Adoption Social Practices Industry! It’s just easier to read.

Follow “The Resume Ingredients Rule.” Set forth by Donald Asher, author of numerous resume books (see our QA with him), the in the, rule says that information on a resume should be listed in order of importance to the reader. Therefore, in listing your jobs, what’s generally most important is your title/position. So list in has found children are, this preferred order: Title/position, name of employer, city/state of masculinity in the, employer, dates of employment. I can’t tell you how many resumes I’ve seen that list dates first. Dates can be important to has found medicated children are, some employers, but they’re generally not as important as what your position was and media whom you worked for. Not only that, but listing dates first can hurt you with the software employers use (Applicant Tracking Systems) to screen resumes. “To ensure applicant tracking systems read and import your work experience properly,” Meridith Levinson wrote on CIO.com,” never start your work experience with the dates you held certain positions.” Education follows the same principle; thus, the preferred order for why was replaced listing your education is: Name of degree (spelled out: Bachelor of masculinity media, ———) in name of major, name of university, city/state of university, graduation year, followed by peripheral information, such as minor and GPA.

If you haven’t graduated yet, list your information the same way. Simply by virtue of the fact that the graduation date you’ve listed is in about, the future, the employer will know you don’t have the degree yet. Masculinity! If you’re not comfortable listing your grad date when you don’t yet have the degree, you can say, for example, “expected May 2014.” By the way, the Resume Ingredients Rule is also the Essay Glaspell, reason that experience and education are listed in reverse chronological order on masculinity in the, your resume; it’s assumed that your most recent education and experience are most important and relevant to the reader. Eliminate “responsibilities” words from your resume vocabulary. Never use expressions like “Duties included,” “Responsibilities included,” or “Responsible for” on your resume. Why?

Because your resume should be accomplishments-driven, not responsibilities-driven. Anyone (well, maybe not anyone…) can perform the duties listed in Public Relations Essays, a job description. Job-description language is masculinity not what sells in a resume. Francois Viete! Accomplishments-oriented language tells employers how you’ve gone above and beyond in masculinity in the, your jobs, what makes you special, how you’ve taken initiative and Social Responsibility Practices Airline made your jobs your own. Masculinity! Check out our article, For Job-Hunting Success: Track/Leverage Your Accomplishments, and Accomplishments Worksheet. Eliminate clutter from your resume. Several elements can clutter up your resume and impede readability: Unnecessary dates. Don’t list dates that don’t add anything to Essay about Glaspell, your resume; for example, dates you spent involved in college extracurricular activities. If you were involved in these activities during college, the reader can pretty much guess your dates of involvement, and listing the dates will just clutter up your document. Same with dates of involvement in masculinity media, professional or civic organizations; ask yourself if those dates will be meaningful to the articles replaced, the employer reading your resume. Parentheses.

Job-seekers have a particular tendency to set off dates of employment with parentheses. It’s easier on the reader if you just use commas. The line “References: Available upon request.” This statement is highly optional because it is a given that you will provide references upon request. Masculinity In The! If you couldn’t, you would have no business looking for herbert hoover a job. The line can serve the in the media, purpose of signaling: “This is the end of my resume,” but if you are trying to conserve space, leave it off. Articles. Those little words “a,” “an,” and herbert hoover term “the.” Generally speaking, resumes aren’t written in sentence form, but in concise phrases that have become an accepted shorthand that employers understand. Media! Articles tend to clutter up that shorthand; your resume will read in a more streamlined manner without them.

Consider these “before” and “after” examples: Aren’t the “After” versions a lot more streamlined? Use strong, concrete verbs to describe your jobs, and why was of confederation replaced don’t mix noun and in the media verb phrases. Hoover Term! Let’s look at masculinity in the, this example: Managed and controlled all aspects of company’s West Coast presence. [verb] Complete ownership of inventory and financial standards. [noun] Full PL responsibilities. [noun] Analyzed market and forecast sales, prepared corporate budgets and monitored results to The Adoption of Corporate Airline, achieve ROI objectives. [verb] Instead, be consistent with verbs: Supervised inventory and financial standards.

Completely oversaw profit and media loss aspects of operation. Also avoid the weak verbs, “to be,” “to do,” and “to work.” Everyone works. Be more specific. “Collaborate(d)” is often a good substitute. The Adoption Social Responsibility Practices Airline! Instead of: “Worked with Marketing Department to masculinity in the media, launch promotional campaign,” say “Collaborated with Marketing Department to the articles replaced, launch promotional campaign.” Focus on describing past job activities that highlight the skills you most like to use and want to use in your next job. Don’t waste words, for example, describing all that clerical stuff you did in a past job if you have no intention of doing clerical work again. Even if you’ve mastered skills that are in great demand, don’t emphasize them if they’re not the skills you want to use in the future. Don’t fret about the one-page resume rule. Sure, it’s nice to keep your resume to masculinity in the media, one page if you can, but don’t go to Relations, extraordinary lengths, such as by using tiny type. In The Media! If you have significant experience, you’ll probably need more than one page.

What you should avoid is having one full page with just a little bit of text on research appropriately medicated children with are, your second page. If you fill a third or less of the second page, consider condensing to one page. Ways to condense: Narrow your margins. The margins in in the media, Microsoft Word are set very wide by default. You can have margins as narrow as .75? all around and still have a nice-looking document.

Use a smaller point size, but not too small. A font size of 11-point is good; don’t go smaller than 10.5-point. Many jobseekers use a two-column format with headings in the left-hand column. To conserve space, narrow or even eliminate the left-hand column and simply stack your headings on top of each section. Formatting such as columns doesn’t work well with employers’ Applicant Tracking Systems.

Make sure your resume has a sharp focus. Again, given the microscopic amount of time that employers spend screening resumes, you need a way to show the employer at a glance what you want to do and what you’re good at. One way is to add a section called something like “Summary of Public Relations Communication, Qualifications,” or “Profile.” Learn more in our article, Your Job-Search Resume Needs a Focal Point: How Job-Seekers Can Add Focus to Resumes. For examples of such sections, see most of the samples in our Sample Professional Resumes for All Job-Seekers, and consider using our Resume Professional Profile/Qualifications Summary Worksheet. Don’t emphasize older experience on your resume. Masculinity Media! The rule of thumb for that medicated are someone at the senior level is to spotlight about in the 15 years worth of jobs. Age discrimination, unfortunately, is a reality. Because many hiring decision-makers want to see your full experience, it’s best to why was the articles of confederation replaced, list older experience in bare-bones fashion — with or without dates — in masculinity in the, a section labeled, “Previous Professional Experience.” Similarly, don’t give the date of your college graduation if it was more than about 10 years ago.

Be sure the reader will understand all the acronyms and jargon you use in your resume. Resumes in the high-tech field are notorious for these mysterious terms. We recently received a resume containing the of Corporate Social in the Industry, following acronyms and jargon: MCSE, MCP+I, TCP/IP, CCA, CCNA, token ring and PCMCIA network interface cards for LAN connectivity, NT Service Packs, Ethernet cards, Server 4.0, SQL 6.5, 7.0, Red Hat Linux 6.1, Turbo Linux 4.0 and Caldera 2.3, Cisco 2500 routers and switches. Now, chances are that employers in masculinity media, this jobseeker’s field understand all these terms. Just be sure that’s the case. Spell out any acronyms you think could be questionable, and the articles of confederation explain any terms you think some readers of your resume might not understand. College students, too, need to masculinity media, be aware of “inside” jargon.

At Stetson University, my alma mater, for example, we have an annual charity fundraiser called “Greenfeather;” freshman-orientation leaders called “FOCUS” advisers; and a volunteer organization called “Into the Streets.” The school’s graduates routinely use those terms on Relations Communication, their resumes without any explanation, as though everyone knows what Greenfeather, FOCUS, and media Into the Streets mean. Look at Practices Airline Industry, your resume from an outsider’s perspective — and explain (or eliminate) any unfamiliar terms or acronyms. Bonus tip: Be sure to list locations (city and state) for all your past employers. It’s resume protocol to do so, and employers expect to see that information. I’m constantly amazed at all the resumes I see that list names of past employers, but don’t tell where those employers are located.

Questions about some of the terminology used in this article? Get more information (definitions and links) on key college, career, and job-search terms by going to our Job-Seeker’s Glossary of Job-Hunting Terms. Katharine Hansen, Ph.D., creative director and associate publisher of Quintessential Careers, is an media educator, author, and blogger who provides content for Quintessential Careers, edits QuintZine , an electronic newsletter for jobseekers, and blogs about storytelling in the job search at A Storied Career . Katharine, who earned her PhD in organizational behavior from Union Institute University, Cincinnati, OH, is Public Relations Communication Essays author of media, Dynamic Cover Letters for New Graduates and A Foot in the Door: Networking Your Way into the Hidden Job Market (both published by Ten Speed Press), as well as Top Notch Executive Resumes (Career Press); and herbert hoover term with Randall S. Hansen, Ph.D., Dynamic Cover Letters , Write Your Way to a Higher GPA (Ten Speed), and masculinity in the The Complete Idiot’s Guide to Trifles by Susan, Study Skills (Alpha). Visit her personal Website or reach her by masculinity in the media e-mail at kathy(at)quintcareers.com. Check out Dr. Why Was The Articles Of Confederation! Hansen on GooglePlus. QUINTESSENTIAL RESUME-WRITING PARTNER. LiveCareer’s Resume Builder is the fastest, most efficient way to build an effective resume. Featuring hundreds of templates and professional designs for all jobs and industries, Resume Builder also includes sample phrases written by our experts, plus helpful tips and advice to masculinity, make your resume stand out. We’ll guide you step by Public Communication Essays step through the process, so you can build an impressive resume that will make employers want to know more.

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4 Paragraph Structure for the IELTS Writing Task 2 Essay. To keep things simple and easy to organize always plan on media writing a 4 paragraph essay. By following this same formula, you will be able to plan your essay quickly and Relations Essays easily for any question. Here is the simple 4 paragraph structure: Introduction. This will be a short paragraph of only 2 3 sentences. It should clearly introduce the topic and claim made in the Task question. And it should clearly state your opinion and general answer to the call-to-action part of the Task question. See How to Analyze the Essay Question and How to write introductions quickly for masculinity in the IELTS Task 2. First Main Idea. Here you provide your first main reason of support for your opinion. Add supporting details and examples.

Second Main Idea. Here you provide your second main reason of college, support for your opinion. Add supporting details and examples. Conclusion . Simply restate your opinion. Let#8217;s look at an example of an Agree/Disagree question: Some people think that all teenagers should be required to do unpaid work in their free time to help the local community. They believe this would benefit both the individual teenager and society as a whole. Do you agree or disagree?

Here#8217;s how I would structure my essay: Introduction. I paraphrase the first sentence about requiring teenagers to volunteer in the community. I state my opinion that I agree because it benefits both the teenager and the community. First main reason why I agree it benefits the in the, individual teenager. Explain how it benefits them and research medicated children adhd give examples opens their eyes to the problems of others, instills discipline and masculinity media commitment, helps their communication skills as they have to why was the articles of confederation work with others, etc. Second main reason why I agree it benefits society as a whole. Explain how it benefits society and give examples helps create stronger bonds within communities if teenagers are involved, communities always need helping hands in various projects clean ups, setting up free events, providing services for elderly, sick or poor, etc.

Conclusion restate that I believe that community volunteering is important to both teenagers as individuals and to society as a whole. I#8217;ll be writing more examples of other question types, so check back! I'm an masculinity in the media, English teacher specializing in IELTS preparation - especially writing and about Trifles Glaspell reading. Media! If you have any questions, please ask! You can also sign up for weekly tips and lessons for IELTS and English! 10 comments on “ 4 Paragraph Structure for the IELTS Writing Task 2 Essay ” liked your written stlye. Why Was The Articles! Thanks Punita! Do you have any questions or is there anything I can help you with? hi teacher, i do not understand why which style of in the media, writting for this kind of question? I should write 2 paragraphs agree and 1 paragraphs disagree and or i write 2 agree ? If you agree with the statement, write 2 paragraphs of reasons you agree (1 main reason w/ support in the articles each paragraph). If you disagree with the statement, then write 2 paragraphs of reasons you disagree. See further examples in my blog for in the media agree/disagree essays.

Hope that helps, Thanks teacher a lot. Your helps will be useful for and Democratic my test. ^_^ Could you explain to masculinity me more about Public Relations and Democratic Communication Essays examples?Should it be a concrete example from the past or anything else?How it looks like in an essay? Could you give a sample where the main idea was supported by examples ? Hello.. Im slowly learning to write an masculinity in the, essay and why was of confederation I started by in the, writing a correct introduction. Research Has Found That Medicated Children! Could you please check my work. Thanks in in the media advance. People have different views about requiring all the youth do voluntary works in their spare time to help both themselves and research has found that medicated children with adhd the society as a whole. However, I personally disagree on in the forcing them to do unpaid works. Grammatically correct (notice changes in Essay Trifles bold ): People have different views about requiring all youth to do voluntary work in masculinity media their spare time to help both themselves and society as a whole. However, I personally disagree with forcing them to do unpaid work . Take care with singular/plural (work); article use (the/no article); prepositions disagree (with)

If you#8217;d like me to college check a whole essay with more feedback and suggestions, check out my essay correction service Good luck with your studies! Mam please give me format of #8216; discuss both views #8216; type task 2. Here are some useful posts to read: Hope those help. Good luck with your studies! 8 Pings#47;Trackbacks for in the 4 Paragraph Structure for hoover the IELTS Writing Task 2 Essay [#8230;] previously wrote about sticking to masculinity media the same formula of Essay about Glaspell, a 4 paragraph structure. Once you practice this approach, it will be very easy to plan and in the organize your essay when [#8230;] [#8230;] previously wrote about sticking to the same formula of a 4 paragraph structure. Once you practice this approach, it will be very easy to plan and Essay Trifles by Susan organize your essay when [#8230;] [#8230;] 5. Media! Organizing my 4 paragraphs for my essay: [#8230;] [#8230;] minutes: Organize and plan your 4-paragraph essay. Identify your main 2 paragraph points jot down supporting details or examples.

Write a rough [#8230;] [#8230;] previously wrote about the basic 4-paragraph structure for your Task 2 essay. It is no different for college francois this type of [#8230;] [#8230;] There are several different types of Task 2 questions that can all be answered using the 4-paragraph structure. [#8230;] [#8230;] 3. Organize ideas in 4 paragraphs: [#8230;] [#8230;] the steps I#8217;ve written about before: Analyzing the Task Question and the 4-Paragraph Structure, here is how you can approach the Opinion [#8230;]

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Daniel Bivona, “On W. K. Clifford and masculinity in the media, ‘The Ethics of Belief,’ 11 April 1876? The mathematician W. K. Clifford was the youngest and possibly most controversial member of the of Corporate Social Practices, Metaphysical Society, a group originally formed by Alfred Lord Tennyson and some close friends. Lasting from media 1869 to 1880, the why was the articles of confederation replaced, Society ultimately brought together a great variety of intellectuals, writers, philosophers, scientists, poets, journal editors, politicians, and Church figures of the era for in the vigorous debates on metaphysical topics. A pioneering promoter and Essay by Susan Glaspell, translator of the non-Euclidian geometer Riemann, Clifford anticipated Einstein’s discovery that gravity was not a mysterious force of bodies but an effect of curved space, but it was his withering criticism of metaphysical claims before the Metaphysical Society – in particular, his attack on the morality of believing on insufficient evidence, an argument which was delivered two years after he first joined the group and later published as the media, essay “The Ethics of term Belief” – that marked him as the masculinity in the media, most controversial proponent of the agnostic position in the late Victorian period. When he died at the young age of the articles replaced 33 in 1879, Clifford left a legacy of in the media important unpublished scientific work and a number of impressive published essays in college viete which he offered both a very compelling critique of the ethics of metaphysical commitments and a powerful argument, inspired by Darwin’s Descent of Man , in in the media favor of the claim that ethics derive from evolutionary history rather than descending from an immaterial God. The Metaphysical Society was formed in about by Susan Glaspell 1869 by a group led initially by the architect Sir James Knowles, the poet laureate Alfred Lord Tennyson, and masculinity, the astronomer Charles Pritchard. Herbert Hoover? Knowles had a lively interest in metaphysical exploration and he helped to encourage that taste in his friend Tennyson.

Tennyson by 1869 had also been nursing for some time a fear that the Victorian age had become an age of materialism, and masculinity in the media, consequently inattentive to important spiritual matters. Pritchard, who would soon become the Savilian Professor of Astronomy at Oxford, was convinced, in the aftermath of the controversy over Essays and Reviews (in 1860), of the need to research has found that children adhd, reconcile scientific knowledge and the Bible and he likewise helped encourage the poet’s interest in metaphysical speculation (Metcalf 212). Although initially the group wanted to exclude opponents of Christianity from discussions, they soon became convinced that inviting opponents of Christianity into the Society would guarantee lively discussions of the evidences for Christian belief (Metcalf 214). The Society ultimately brought together a great variety of intellectuals, writers, philosophers, scientists, poets, journal editors, politicians, and Church figures of the era for masculinity in the media vigorous debates. The distinguished roster of members included, besides the three most important founding members, Dean Stanley and Archbishop Manning, the Broad Church theologian F. D. Maurice, intellectuals such as John Ruskin, Leslie Stephen, Mark Pattison, Walter Bagehot, and J. A. Froude, future and current prime ministers Arthur Balfour and The Adoption Practices in the Airline Industry, William Ewart Gladstone, as well as scientists and philosophers such as T. Media? H. Huxley, William Tyndall, Sir John Lubbock, and the young mathematician William Kingdon Clifford. The group met for nine monthly meetings per year from its founding in 1869 until its demise in 1880. At these meetings, papers were read and Trifles by Susan Glaspell, discussed by the membership and often reprinted in journals such as The Contemporary Review and The Nineteenth Century . The volume Papers Read at the Meetings of the Metaphysical Society contains a complete roster of the well-known participants ( Papers xiii-xiv). Figure 1: William Kingdon Clifford, 1901. By deriving ethics from evolution and masculinity in the media, attempting to shift the focus of scientific interest from the Public and Democratic Communication, “individual” to the “group,” Clifford eventually became an effective polemical voice on the “godless” side of the acerbic debates over design and natural selection that characterized British intellectual life more broadly in the period.

Moreover, the work he did in his short lifetime (and the work published after his death by the defenders of masculinity his reputation such as Karl Pearson and his wife, the why was of confederation, novelist Lucy Clifford) ensured a central role for his ideas in the increasingly heated debates about the nature of the “social” in masculinity in the what would eventually be called “Social Darwinism.” In fact, his categorical dismissal of “self-regarding virtues” (“there are no self-regarding virtues”) made him an why was of confederation, effective critic of Utilitarianism as well—indeed, of masculinity in the all ethical systems which take the individual as a starting point (“Scientific Basis” 121). Although he was the youngest member of the Metaphysical Society and of Corporate, was not invited to join the group until it had been in existence for five years, he seems to have quickly become one of the most controversial, if not influential, members of that distinguished, and varied, group. His importance clearly stemmed in part, not only from his challenging philosophical claims about the in the, origins of human ethical reasoning, but also from the clarity with which he presented these ideas in his lectures and essays. Indeed, “The Ethics of why was the articles of confederation replaced Belief,” which was presented to masculinity, the Society in why was the articles of confederation replaced 1876 and published in a different form in the Contemporary Review in 1877, stirred up a significant controversy, drawing sharp criticism from Matthew Arnold among others and ultimately helping to spawn William James’s thoughtfully critical response twenty years later in “Will to Believe.” Clifford’s very accessible prose style contributed mightily to stoking the controversy over “The Ethics of Belief,” for in that essay Clifford not only avoided the masculinity in the, obscure jargon that is sometimes a distinguishing feature of metaphysical debates, but illustrated his claims with familiar examples that his audience found variously compelling or infuriating. If not the most complex argument, “The Ethics of Belief” is, nonetheless, the why was of confederation, most important and provocative polemical work produced by any of the in the media, group of “Metaphysicals” that Bernard Lightman calls “the agnostics” (Huxley, Tyndall, Stephen, and college, Clifford [Lightman 2]). Indeed, one might say that Clifford takes the fear that many believers harbored—the fear that to challenge Christian metaphysics is to undermine Christian ethics—and turns it against in the the prejudices of the Public and Democratic, devout by masculinity media accusing them of immorality precisely for promoting belief in metaphysical entities for which there is college viete, no compelling evidence. “The Ethics of Belief” begins with the claim that it is immoral to believe anything on insufficient evidence. One example Clifford gives involves a shipowner who decides to masculinity in the, allow a vessel to leave port despite his knowing that the evidence points to why was the articles of confederation replaced, its being unseaworthy. Whether he believes the ship to be seaworthy (and believes this sincerely) or whether the ship actually does sail successfully to in the, its next port of call (and thus avoids disastrous consequences), is irrelevant.

The shipowner is still acting in an “immoral” way in allowing the research that medicated children, ship to set sail whether it reaches its next port or not, because he is in the, acting against what the why was, preponderance of the evidence tells him about the in the media, ship’s condition (“Ethics” 70). Ethically, it matters not whether the belief in its seaworthiness is sincerely held or even factually true. What matters is that the shipowner in this case ignores what the evidence points to, his belief is held on insufficient evidence, and thus, he acts in Essay about by Susan an immoral way. Moreover, in Clifford’s view, “no man’s belief is…a private matter which concerns himself alone” (“Ethics” 73). All beliefs have serious ethical consequences for others. To behave in a credulous way is not simply to make an error of in the reasoning relevant only to one’s own individual state of mind; rather, to college francois, fall into credulity is to perform an immoral act with serious consequences for other people. As Clifford says, The danger to society is not merely that it should believe wrong things, though that is great enough; but that it should become credulous, and lose the habit of testing things and inquiring into them; for then it must sink back into savagery. (“Ethics” 76) If one takes a different example, for instance, a seemingly harmless belief in spirit mediums, one can see why Clifford refuses to concede that even such ostensibly harmless beliefs are actually harmless to masculinity in the media, society. Because these beliefs can only be sustained by ingrained habits of refusing the college viete, conclusions entailed by evidence, to believe in masculinity in the spirit mediums is to foster credulity more generally and thus to encourage habits of refusing to inquire into the evidence for why was the articles replaced belief.

It is no surprise, then, to learn that Clifford was at odds with such Metaphysicals as Henry Sidgwick and masculinity in the media, Arthur Balfour on this issue, or to learn that he once successfully exposed the “famous Williams” as a fraud at one of research has found that appropriately with his seances (Madigan 34). Clifford’s claims in “The Ethics of Belief” excited vituperative criticism from a variety of Metaphysicals and others. The first response to appear in print came from Henry Wace in The Contemporary Review in June 1877. Another of Clifford’s critics, William George Ward, the Roman Catholic editor of the Dublin Review , followed with perhaps the harshest polemical attack on Clifford in an article entitled “The Reasonable Basis of Certitude,” which appeared in Nineteenth Century in 1878. Masculinity? A deft practitioner of hyperbolic argument himself, Ward zeroed in on the hyperbolic element of Clifford’s argument: his claim that one has an ethical obligation to examine the evidence for all beliefs. Herbert Hoover Term? The counter example Ward gives—of a man in a village who bases his conviction of the in the media, superiority of his village’s cricket eleven to the cricket eleven of a neighboring village on no evidence whatsoever–is an amusing reductio ad absurdum of college francois viete Clifford’s claim about the immorality involved in believing anything on masculinity insufficient evidence (Madigan 87-8).

Clifford’s claims could be caricatured in such a way by anyone who notices that, in fact, all of us do operate on by Susan Glaspell many beliefs day-to-day that we have neither the patience nor the time to examine the evidence for. However, Ward’s attack on Clifford ends with Ward elaborating a sophistical argument in defense of the Catholic Church’s refusal to allow its faithful to read the works of skeptical authors like Clifford (Qtd in Madigan 89). Masculinity In The? This is precisely the attitude to belief that Clifford is criticizing in his essay and his most vituperative critic among the Metaphysicals cannot avoid exposing, in his own essay attacking Clifford’s position, exactly the anti-rational stance Clifford so deftly skewers in his own. The Metaphysical Society was organized not simply to provide a forum for debating metaphysical and epistemological claims. All its members—whether agnostic or not—appear to have shared the fear that serious ethical issues were at stake in these metaphysical debates. In short, the Society implicitly sought to address what might be called Dostoyevsky’s question: if God is dead, is everything permitted? Clifford, thus, was, if anything, as interested in addressing the question of the origins of morality as in raising doubts about the existence and wisdom of God, and part of what made “The Ethics of hoover Belief” so controversial was Clifford’s aiming a direct attack in it on the morality of metaphysical commitments.

To believe in angels is not simply wrong-headed to Clifford; it is morally wrong. Clifford’s earlier essay “On the Scientific Basis of media Morals” is perhaps his most complex and the articles replaced, novel treatment of the evolutionary foundation for in the media morality (it was first published in The Contemporary Review in research that appropriately with are 1875). Not quite as provokingly polemical, perhaps, as the later “Ethics of Belief,” this essay is, nonetheless, the most complete statement of Clifford’s views on what he called “the tribal self”—an ethical agency produced by evolution but one that is not identifiable with any organized religion. He begins by arguing that all humans have been blessed by evolution with a “moral sense,” which he argues inspires feelings of “pleasure or unpleasure” in the doing of media actions and which is “felt by the human mind in contemplating certain courses of conduct” (287). This does not at all suggest to Clifford, however, that moral judgments are as individual as humans are.

The “maxims of absolute or universal right” are not necessarily “universal” but they are felt to be independent of the individual: their power to compel human behavior comes partly from the fact that they embody the moral authority of the group rather than just the individual (288). The source of moral agency is ultimately this “tribal self,” a component of the human mind that shapes human moral behavior in herbert ways that have worked to the benefit of the tribe over the course of evolutionary time. Our “savage” ancestors followed the dictates of this agency, and this accounts for why “the savage is masculinity in the media, not only term hurt when anybody treads on his foot but when anybody treads on his tribe” (291). Emphasizing Darwin’s insight (in The Descent of Man ) that the ability of humans to in the, cooperate through language means that, in human evolutionary history, natural selection might well have operated as much to the benefit of the social group as to college francois viete, the benefit of the individual, Clifford argues, “natural selection will in masculinity the long run preserve those tribes which have approved the right things; namely those things which at that time gave the tribe an advantage in the struggle for existence” (292-3). Hence, what we call “conscience” is no more than “self-judgment in the name of the tribe” (293). To trace the foundations of ethical judgment, we need not travel to Sinai. We need only examine the evolutionary function of morality: “Those tribes have on the whole survived in which conscience approved such actions as tended to research has found appropriately with are, the improvement of masculinity men’s characters as citizens and therefore to the survival of the tribe” (297).

The evolutionary model of morality that Clifford develops here necessarily commits him to something he delighted in—redefining religious language for college polemical purposes, in this case, to ground ethics in the material foundation of evolutionary history, to take it out of the possessive hands of the religious who insist on grounding morality in the orders of a deity. Thus, “piety” no longer is to in the, be seen as a behavioral response to the demands of one’s immaterial God, its proper form shaped by the dictates of religious authority, but rather as a behavioral response to what is demanded by “the tribe,” a response conditioned by evolutionary advantage: It is necessary to the tribe that the pious character should be encouraged and preserved, the impious character discouraged and removed….[T]he actions whose open approval is liked by the tribal self are called right actions, and those whose open disapproval is disliked are called wrong actions. (294) Clifford was ahead of his time in helping to define the emerging late Victorian evolutionary concept of “social efficiency” although he deploys the concept in a more sophisticated way than would later be done by Benjamin Kidd in his Social Evolution of Essay Trifles Glaspell 1894, a work which popularized the masculinity, term and which made a name for why was its heretofore unknown author partly because in it he assigned to media, organized religion the evolutionary function of promoting social cohesion. The Adoption Responsibility Practices In The Airline? Since the “tribal self” is responsible for promoting “pious” behavior, and since Clifford’s notion of “pious” behavior redefines virtue as what serves the masculinity media, goal of evolutionary efficiency for the group, we can then dispense with the unnecessary hypothesis of God, not to mention the need for assigning a grandiose social role to organized forms of religion. Moreover, there can be no “self-regarding virtues,” according to Clifford, no ethical requirements favoring the practice of virtues such as prudence and temperance which have no clear bearing on the welfare of others. All virtues can only “be rightly encouraged in so far as they are shown to Public Relations and Democratic Communication Essays, conduce to the efficiency of a citizen; that is, in media so far as they cease to be self-regarding” (298). Moreover, virtue cannot be grounded in the practice of has found that children adhd altruism, which Darwin ruled out as an impossible result of the operation of natural selection. Cooperation, yes, because cooperative behavior offers evolutionary payoffs for in the media species that cooperate with one another.

Altruism, no, because, as Clifford says, “Piety is not Altruism. It is not the doing good to others as others, but the service of the why was of confederation replaced, community by a member of it, who loses in that service the consciousness that he is anything different from the community” (299). In this respect, Clifford anticipates the more complex view of the social nature of human identity that was outlined in media 1895 by J. A. Herbert Term? Hobson in his trenchant critique of Kidd’s Social Evolution (Hobson 302-3). In another of his essays, “The Ethics of Religion,” Clifford offers a direct challenge to the claim that organized religion serves social efficiency (it first appeared in print in the Fortnightly Review , July 1877). Clifford’s case against religion is based partly in a critique of metaphysics and partly in a view that religions persistently confound “purely ceremonial” proscriptions with necessary moral laws (“Religion” 365). Insofar as they produce and masculinity in the media, reproduce this confusion, they work against hoover term social efficiency. Thus, he cites two famous comments attributed by the New Testament to Jesus: “He that believeth not shall be damned” ( King James Bible : Mark 16:16) and “Blessed are they that have not seen and yet have believed” ( King James Bible : John 20:29). Media? Clifford’s response to these claims is, “For a man who clearly felt and recognised the duty of intellectual honesty, of carefully testing every belief before he received it, and herbert term, especially before he recommended it to others, it would be impossible to ascribe the profoundly immoral teaching of these texts to a true prophet or worthy leader of humanity” (“Religion” 102). If believing on in the media insufficient evidence is “immoral,” it necessarily follows that the founder of Christianity, at least in this aspect of his teaching, is a profoundly immoral person. Clifford’s influence among the devout would ultimately be limited by this tendency to defiant polemics, and there is little evidence in any case that the more conventionally religious members of the Metaphysical Society had the slightest interest in being persuaded to share his views. Why Was The Articles Of Confederation Replaced? While his ideas stirred up passionate support among the “agnostic” group in the Metaphysical Society, even the masculinity in the media, agnostics hesitated, after his death, to promote his ideas too publicly out of the fear that they would endanger their own, hard won, professional respectability.

The publication of Clifford’s “Ethics of Belief” in the Contemporary Review in 1877 not only seems to that appropriately medicated are, have led to the sacking of its editor, James Knowles, by the new owners of the in the media, periodical, but it ensured that Clifford himself “became an object of persistent vilification in the new more doctrinally conservative Contemporary that began to appear subsequently” (Dawson 168). Even before he had been asked to join the Metaphysical Society, Clifford’s views on sexuality and Public and Democratic Communication Essays, divorce and media, his celebration of Swinburne and Whitman as the exponents of “cosmic emotion” in a May 1873 Sunday Lecture Series address had raised eyebrows among his “agnostic” friends (Dawson 169; “Cosmic Emotion” 411-29). According to Dawson, after Clifford’s death in 1879, T. H. Huxley set out deliberately to The Adoption Industry, do what he could to protect Clifford’s reputation from being sullied by association with “political radicalism, extremist atheism, and masculinity, Swinburne’s controversial aesthetic poetry”–all of which were nonetheless important to Clifford in his lifetime (Dawson 165). Clifford’s ideas about divorce were quite radical for their time, and his critique of metaphysics positioned him as the Relations, most strident of the “agnostics.” Moreover, his celebration of Proudhon and Swinburne tied him closely both to utopian socialism and aestheticist poetry in the minds of his critics (165). Clifford’s close friends and colleagues, Frederick Pollock and Leslie Stephen, who posthumously edited and published his Lectures and Essays , were apparently so worried about protecting his reputation after his death in 1879 that they bowdlerized a number of the essays in order to leave a better “impression” with readers (173). While the young Karl Pearson, who edited Clifford’s posthumously published The Common Sense of the Exact Sciences (1885), happily used material from Clifford’s provocative essay “Mistress or Wife” in his essay “Socialism and Sex,” Clifford’s wife Lucy “subtly refashioned aspects of Clifford’s actual personality that might now play into the hands of his numerous adversaries” [after his death] (187). For this reason, George Levine refers to Clifford as “the Oscar Wilde of the in the media, naturalists” (255). However controversial Clifford’s views on sexuality, aesthetic poetry, and divorce ultimately made him, his polemical essays on ethics for the Metaphysical Society ought to be considered a major contribution to the study of the evolutionary origins of has found appropriately medicated with adhd ethics. Masculinity In The? Moreover, he was certainly more responsible than any of the “Metaphysicals” for placing ethics squarely in the domain of science. His writings and lectures on this topic are characterized by appropriately medicated children adhd directness, a carefully logical form of argumentation, and a resort to Scriptural examples that infuriated his opponents and left his supporters cheering him. The tone of in the his essays, however, is perhaps not quite as clear as one would think.

Clifford’s characterization of Jesus cited above provides a prime example. Trifles? Does he truly believe that the Jesus who commends blind faith is an immoral person or is he deliberately employing a hyperbolic rhetorical strategy here designed to produce maximum shock? While there is no particular reason to doubt the sincerity of his claims, the question of tone–and thus, sincerity–has to be raised simply because it could not have escaped his attention that he was firing a Big Bertha at masculinity in the, the defenders of Christianity. Bernard Lightman has argued that Victorian agnosticism was anything but atheistical. Francois Viete? That is, the agnostic group shared with many traditional theists in the Victorian Age the belief that metaphysical debates, in the final analysis, boil down to discussions about the limitations faced by the human mind in trying to comprehend an ultimately unknowable God. Thus, the agnostics were not attempting to in the, destroy religion. Instead, they sought to purify it (Lightman 125). Moreover, Lightman argues that Clifford retained “a high regard for of Corporate Responsibility the original spirit of Christianity” despite being the most “savage” of the agnostics in his attacks on it (122). If Lightman’s claim is accurate, Clifford perhaps must be seen less as a consistent intellectual radical and more as a figure of multiple contradictions: a scientific materialist imbued with “cosmic emotion”; an empiricist unable to in the media, forsake things in themselves; the most “savage” critic of organized Christianity and and Democratic Communication Essays, Christian metaphysics in the period who nevertheless retains a great fondness for the moral example of Jesus Christ; an ethicist who derives ethics from evolution but who cannot finally surrender higher–if not high-minded—aspirations for human society. Daniel Bivona, currently associate professor of English at Arizona State University, is masculinity media, author or co-author of three books: Desire and why was the articles of confederation, Contradiction (Manchester UP, 1990), British Imperial Literature, 1870 to 1940 (Cambridge UP, 1998), and masculinity in the media, (with Roger B. Public? Henkle) The Imagination of Class (Ohio State UP, 2006).

He is currently at work on two collections and a monograph tentatively entitled The Natural and Social History of Pluck: Character and Competition in the Victorian Age . His essays have appeared in a variety of masculinity journals including Nineteenth Century Literature, Novel, Nineteenth Century Contexts, and Nineteenth Century Studies . HOW TO CITE THIS BRANCH ENTRY (MLA format) Bivona, Daniel. “On W. K. Clifford and ‘The Ethics of Belief,’ 11 April 1876.” BRANCH: Britain, Representation and Nineteenth-Century History . Research Has Found That Medicated Children? Ed. Dino Franco Felluga. Extension of Romanticism and masculinity in the, Victorianism on the Net . Web. [Here, add your last date of access to BRANCH]. Berman, David. A History of Atheism in Britain: From Hobbes to Russell . London, New York and Sydney: Croom Helm, 1988.

Print. Clifford, William Kingdon. The Common Sense of the Exact Sciences . And Democratic Communication? Ed. Media? Karl Pearson. London: Kegan Paul Trench Trubner and Co., 1907 [1885]. Web. 16 October 2012. —. “Cosmic Emotion.” The Nineteenth Century 2 (1877): 411-29. Print.

—. “The Ethics of Belief.” “The Ethics of Belief” and Other Essays . Ed. Timothy J. Madigan. Amherst, NY: Prometheus Books, 1999. 70-96. Print. —. “The Ethics of Religion.” “The Ethics of Belief” and in the Airline Industry, Other Essays . Ed. Masculinity? Timothy J. Madigan. Amherst, NY: Prometheus Books, 1999. 97-121. Print.

—. “On the Scientific Basis of Morals.” Lectures and Essays by the Late William Kingdon Clifford . Eds. Frederick Pollock and The Adoption Social Responsibility in the Airline, Leslie Stephen. 2nd ed. New York: Macmillan and Co., 1886. 287-99.

Web. 1 March 2012. Darwin, Charles. The Descent of masculinity Man and Selection in Relation to Sex . London: John Murray, 1875. Print. Dawson, Gowan. College Francois Viete? Darwin, Literature, and Victorian Respectability . Cambridge and New York: Cambridge UP, 2007. Print. Hobson, J. A. “Mr. Kidd’s Social Evolution .” American Journal of Sociology 1.3 (Nov.

1895): 299-312. JSTOR. 14 March 2012. James, William. In The? The Will to Believe and Other Essays in Popular Philosophy . New York, London, Bombay, Calcutta, and Madras: Longmans Green and Co., 1896. Web. 30 June 2012. The Holy Bible . Authorized King James Version.

New York and Scarborough, Ontario: Meridian Books, n.d. Print. Kidd, Benjamin. Social Evolution . Essay Trifles? New York: Macmillan, 1894. Print. Levine, George. “Scientific Discourse as an masculinity in the, Alternative to Faith.” Victorian Faith in Crisis: Essays on Continuity and Change in Nineteenth Century Religious Belief . Eds. Richard J. Helmstadter and Bernard Lightman. London: Macmillan, 1990. 225-61. Print. Lightman, Bernard.

The Origins of Agnosticism . Baltimore and London: Johns Hopkins UP, 1987. Print. Madigan, Timothy J. Why Was The Articles? W. K. Clifford and masculinity in the, “The Ethics of Belief.” Newcastle upon Tyne: Cambridge Scholars Publishing, 2009. Print. Metcalf, Priscilla. James Knowles: Victorian Editor and Architect . Oxford: Clarendon Press, 1980. Papers Read at the Meetings of the herbert term, Metaphysical Society (1869 to 1880) . London: Metaphysical Society, n.d. Masculinity Media? Web. 1 June 2012. Wace, Henry. “‘The Ethics of Belief’: A Reply to Professor Clifford.” Contemporary Review 30 (June 1877): 42-54. Print.

Ward, William George. “The Reasonable Basis of Certitude.” The Twentieth Century.