Chapter Five
THE LIVED EXPERIENCE
OF THE BLACK MAN
"Dirty nigger!" or simply "Look! A Negro!"
I came into this world anxious to uncover the meaning
of things, my soul desirous to be at the origin of the world,
and here I am an object among other objects.
Locked in this suffocating reification, I appealed to the
Other so that his liberating gaze, gliding over my body
· suddenly smoothed of rough edges, would give me back
the lightness of being I thought I had lost, and taking me
out of the world put me back in the world. But just as I
get to the other slope I stumble, and the Other fixes me
with his gaze, his gestures and attitude, the same way you
fix a preparation with a dye. I lose my temper, demand an
explanation . . . . Nothing doing. I explode. Here are the
fragments put together by another me.
As long as the black man remains on his home territory,
except for petty internal quarrels, he will not have to ex
perience his being for others . There is in fact a "being for
other," as described by Hegel, but any ontology is made
impossible in a colonized and acculturated society. Appar
ently, those who have written on the subject have not taken
this sufficiently into consideration. In the weltanschauung
of a colonized people, there is an impurity or a flaw that
89
90 I Black Skin, White Masks
prohibits any ontological explanation. Perhaps it could be
argued that this is true for any individual, but such an ar
gument would be concealing the basic problem. Ontology
does not allow us to understand the being of the black man,
since it ignores the lived experience. For not only must the
black man be black; he must be black in relation to the
white man. Some people will argue that the situation has
a double meaning. Not at all. The black man has no onto
logical resistance in the eyes of the white man. From one
day to the next, the Blacks have had to deal with two sys
tems of reference. Their metaphysics, or less pretentiously
their customs and the agencies to which they refer, were
abolished because they were in contradiction with a new
civilization that imposed its own.
In the twentieth century the black man on his home
territory is oblivious of the moment when his inferiority is
determined by the Other. Naturally, we have had the op
portunity to discuss the black problem with friends and,
less often, with African-Americans. Together we pro
claimed loud and clear the equality of man in the world.
In the Antilles there is also that minor tension between
the cliques of white Creoles, Mulattoes, and Blacks. But
we were content to intellectualize these differences. In
fact, there was nothing dramatic about them. And then . . .
And then we were given the occasion to confront the
white gaze. An unusual weight descended on us. The real
world robbed us of our share. In the white world, the man
of color encounters difficulties in elaborating his body
schema. The image of one's body is so ...
This document provides a summary of the novel "Invisible Man" by Ralph Ellison. It describes the book as a story about a young black man's experiences with racism and his journey of self-discovery. The summary highlights some of the key events in the novel, including the protagonist being expelled from college due to a racist encounter, working in a factory, becoming disillusioned with a civil rights group, and experiencing a violent race riot. It praises the book for its insights into racism and a person's struggle to find their identity.
This document provides a wide-ranging overview of the decade from 2010 to 2020 from the perspective of someone living in Algeria. It touches on many topics including politics, technology, the environment, religion, and culture. Specifically regarding Algeria, it describes the lives of unemployed young men who spent their time debating religion and sexuality. It suggests Algerian society imposed strict rules around pre-marital sex due to traditions of honor and shame, leading many young people to engage in secretive or hypocritical sexual behaviors.
The document introduces the vampire Lestat and summarizes his backstory of becoming a famous rock star and writing an autobiography revealing secrets about vampires. It describes Lestat having a successful concert but facing unexpected consequences from other vampires who take issue with his new public profile. The narrative teases an upcoming story detailing the full events and perspectives of other involved figures that Lestat must reconstruct.
- - Frmtz Fanon 211 to the Antilleans. The Ne o is.docxgertrudebellgrove
- -
Frmtz Fanon / 211
to the Antilleans.
The Ne o is c ,om~"son . There is the first truth. He
w o ~ f i k a t is, he is constantly preoccupied with
THE NEGRO self-evaluation and with the ego-ideal. Whenever he
comes into contact with someone else, the question of
AND RECOGNITION value, of merit, arises. The Antillem have no inherent
values of their own, they are always contingent on the
presence of The Other. The question is always whether
A. The Negro and Adh' he is less intelligent than I, blacker than I, less respect-
From whatever direction one approaches the analysis able than I. Every position of one's own, every effort at
p+ogenic conditions, one very soon hds One- security, is based on relations of dependence, with the
self in the presence of the following phenomenon: The - diminution of the other. It is the wreckage of what sur-
whole picture of the neurosis, as well as its s ~ ~ P ~ ~ ~ ~ 7 rounds me that provides the foundation for my virility.
emerges as under the iduenoe of some goal, indeed as I should like to suggest an experiment to any Marti-
projehons of &is goal. Therefore one can ascribe the charae nican who reads this book: Find the most "comparative"
ter of a formative cause to this final goal, the quality of a street in Fort-de-France. Rue Schoelcher, rue victor-
principle of orientation, of arrangement, of ~ ~ ~ r d h a ~ ~ ~ . Hugo--certainly not rue Franqois-Arago. The Martinican
T~,, to undersmd the "meaning" and the direction of who agrees to make this experiment will share my opinion
healthy manifestations, and YOU will immediately come face precisely insofar as he can objectively endue seeing him-
to face with a chaotic throng of tendencis, of impulses, of
and of anomalies, bound to discourage some self stripped naked. An Antillean who meets an acquaint-
and to arouse * others the rash resolve to penetrate the ance for the fist time after five or six years' absence greets
shadows at all costs, even at the risk of finding * the end him with aggression. This is because in the past each had
that nothing h a been gained, or that what has been gained a fixed position. NOW the inferior thinks that he has ac-
is illusory. ~ f , on the other hand, one accepts the hypothesir worth . . . and the superior is determined to con-
of a ha] goal or of a causal finality, one sees the shadows serve the old hierarchy. "You haven't changed a bit . . ,
dissolve at once and we can read the soul of the patient like still as stupid as ever."
the pages of a book.' I have known some, physicians and dentists, who have
~t is on the basis of similar theoretical positions that7 gone on filling their heads with mistakes in judgment
made fifteen years before. It is not so much concephal
errors as "Creolisms" with which the dangerous man is
belabored. He was put in his place once and for all:
nothing to be done about it. The Antillean is character-
212 1 ~ I a c k Skin, White Masks Frantz ...
- - Frmtz Fanon 211 to the Antilleans. The Ne o is.docxpoulterbarbara
- -
Frmtz Fanon / 211
to the Antilleans.
The Ne o is c ,om~"son . There is the first truth. He
w o ~ f i k a t is, he is constantly preoccupied with
THE NEGRO self-evaluation and with the ego-ideal. Whenever he
comes into contact with someone else, the question of
AND RECOGNITION value, of merit, arises. The Antillem have no inherent
values of their own, they are always contingent on the
presence of The Other. The question is always whether
A. The Negro and Adh' he is less intelligent than I, blacker than I, less respect-
From whatever direction one approaches the analysis able than I. Every position of one's own, every effort at
p+ogenic conditions, one very soon hds One- security, is based on relations of dependence, with the
self in the presence of the following phenomenon: The - diminution of the other. It is the wreckage of what sur-
whole picture of the neurosis, as well as its s ~ ~ P ~ ~ ~ ~ 7 rounds me that provides the foundation for my virility.
emerges as under the iduenoe of some goal, indeed as I should like to suggest an experiment to any Marti-
projehons of &is goal. Therefore one can ascribe the charae nican who reads this book: Find the most "comparative"
ter of a formative cause to this final goal, the quality of a street in Fort-de-France. Rue Schoelcher, rue victor-
principle of orientation, of arrangement, of ~ ~ ~ r d h a ~ ~ ~ . Hugo--certainly not rue Franqois-Arago. The Martinican
T~,, to undersmd the "meaning" and the direction of who agrees to make this experiment will share my opinion
healthy manifestations, and YOU will immediately come face precisely insofar as he can objectively endue seeing him-
to face with a chaotic throng of tendencis, of impulses, of
and of anomalies, bound to discourage some self stripped naked. An Antillean who meets an acquaint-
and to arouse * others the rash resolve to penetrate the ance for the fist time after five or six years' absence greets
shadows at all costs, even at the risk of finding * the end him with aggression. This is because in the past each had
that nothing h a been gained, or that what has been gained a fixed position. NOW the inferior thinks that he has ac-
is illusory. ~ f , on the other hand, one accepts the hypothesir worth . . . and the superior is determined to con-
of a ha] goal or of a causal finality, one sees the shadows serve the old hierarchy. "You haven't changed a bit . . ,
dissolve at once and we can read the soul of the patient like still as stupid as ever."
the pages of a book.' I have known some, physicians and dentists, who have
~t is on the basis of similar theoretical positions that7 gone on filling their heads with mistakes in judgment
made fifteen years before. It is not so much concephal
errors as "Creolisms" with which the dangerous man is
belabored. He was put in his place once and for all:
nothing to be done about it. The Antillean is character-
212 1 ~ I a c k Skin, White Masks Frantz.
And have brought humanity to the edge of oblivion because they th.docxdaniahendric
And have brought humanity to the edge of oblivion: because they think they are white.
—James Baldwin
Son,
Last Sunday the host of a popular news show asked me what it meant to lose my body. The host was broadcasting from Washington, D.C., and I was seated in a remote studio on the Far West Side of Manhattan. A satellite closed the miles between us, but no machinery could close the gap between her world and the world for which I had been summoned to speak. When the host asked me about my body, her face faded from the screen, and was replaced by a scroll of words, written by me earlier that week.
The host read these words for the audience, and when she finished she turned to the subject of my body, although she did not mention it specifically. But by now I am accustomed to intelligent people asking about the condition of my body without realizing the nature of their request. Specifically, the host wished to know why I felt that white America’s progress, or rather the progress of those Americans who believe that they are white, was built on looting and violence. Hearing this, I felt an old and indistinct sadness well up in me. The answer to this question is the record of the believers themselves. The answer is American history.
This article is adapted from Coates’s forthcoming book.
There is nothing extreme in this statement. Americans deify democracy in a way that allows for a dim awareness that they have, from time to time, stood in defiance of their God. This defiance is not to be much dwelled upon. Democracy is a forgiving God and America’s heresies—torture, theft, enslavement—are specimens of sin, so common among individuals and nations that none can declare themselves immune. In fact, Americans, in a real sense, have never betrayed their God. When Abraham Lincoln declared, in 1863, that the battle of Gettysburg must ensure “that government of the people, by the people, for the people, shall not perish from the earth,” he was not merely being aspirational. At the onset of the Civil War, the United States of America had one of the highest rates of suffrage in the world. The question is not whether Lincoln truly meant “government of the people” but what our country has, throughout its history, taken the political term people to actually mean. In 1863 it did not mean your mother or your grandmother, and it did not mean you and me. As for now, it must be said that the elevation of the belief in being white was not achieved through wine tastings and ice-cream socials, but rather through the pillaging of life, liberty, labor, and land.
That Sunday, on that news show, I tried to explain this as best I could within the time allotted. But at the end of the segment, the host flashed a widely shared picture of a 12-year-old black boy tearfully hugging a white police officer. Then she asked me about “hope.” And I knew then that I had failed. And I remembered that I had expected to fail. And I wondered again at the indistinct sadness wellin ...
Even common things may serve as universal symbols. A wallet could then represent wealth and finances, a watch could represent time itself. If Mortimer had drowned in the Potomac he would have lost more than a wallet and a watch. Who is the mysterious figure that returned his personal items. A friendly monk or friar? In Daniel's febrile imagination at least his benefactor was a very way-out character indeed.
The document summarizes Tom Driscoll's change in behavior after discovering his black ancestry. It describes how he took on characteristics of the "nigger" inside him, feeling embarrassed, afraid and hunted. He began giving way to white people and making excuses to not socialize equally with whites. His strange conduct confused people. The summary analyzes this change from a post-colonial perspective, exploring whether Tom was trying to prove his whiteness at all costs after facing his black identity. It also notes potential connections to W.E.B. Du Bois's story about double consciousness.
This document provides a summary of the novel "Invisible Man" by Ralph Ellison. It describes the book as a story about a young black man's experiences with racism and his journey of self-discovery. The summary highlights some of the key events in the novel, including the protagonist being expelled from college due to a racist encounter, working in a factory, becoming disillusioned with a civil rights group, and experiencing a violent race riot. It praises the book for its insights into racism and a person's struggle to find their identity.
This document provides a wide-ranging overview of the decade from 2010 to 2020 from the perspective of someone living in Algeria. It touches on many topics including politics, technology, the environment, religion, and culture. Specifically regarding Algeria, it describes the lives of unemployed young men who spent their time debating religion and sexuality. It suggests Algerian society imposed strict rules around pre-marital sex due to traditions of honor and shame, leading many young people to engage in secretive or hypocritical sexual behaviors.
The document introduces the vampire Lestat and summarizes his backstory of becoming a famous rock star and writing an autobiography revealing secrets about vampires. It describes Lestat having a successful concert but facing unexpected consequences from other vampires who take issue with his new public profile. The narrative teases an upcoming story detailing the full events and perspectives of other involved figures that Lestat must reconstruct.
- - Frmtz Fanon 211 to the Antilleans. The Ne o is.docxgertrudebellgrove
- -
Frmtz Fanon / 211
to the Antilleans.
The Ne o is c ,om~"son . There is the first truth. He
w o ~ f i k a t is, he is constantly preoccupied with
THE NEGRO self-evaluation and with the ego-ideal. Whenever he
comes into contact with someone else, the question of
AND RECOGNITION value, of merit, arises. The Antillem have no inherent
values of their own, they are always contingent on the
presence of The Other. The question is always whether
A. The Negro and Adh' he is less intelligent than I, blacker than I, less respect-
From whatever direction one approaches the analysis able than I. Every position of one's own, every effort at
p+ogenic conditions, one very soon hds One- security, is based on relations of dependence, with the
self in the presence of the following phenomenon: The - diminution of the other. It is the wreckage of what sur-
whole picture of the neurosis, as well as its s ~ ~ P ~ ~ ~ ~ 7 rounds me that provides the foundation for my virility.
emerges as under the iduenoe of some goal, indeed as I should like to suggest an experiment to any Marti-
projehons of &is goal. Therefore one can ascribe the charae nican who reads this book: Find the most "comparative"
ter of a formative cause to this final goal, the quality of a street in Fort-de-France. Rue Schoelcher, rue victor-
principle of orientation, of arrangement, of ~ ~ ~ r d h a ~ ~ ~ . Hugo--certainly not rue Franqois-Arago. The Martinican
T~,, to undersmd the "meaning" and the direction of who agrees to make this experiment will share my opinion
healthy manifestations, and YOU will immediately come face precisely insofar as he can objectively endue seeing him-
to face with a chaotic throng of tendencis, of impulses, of
and of anomalies, bound to discourage some self stripped naked. An Antillean who meets an acquaint-
and to arouse * others the rash resolve to penetrate the ance for the fist time after five or six years' absence greets
shadows at all costs, even at the risk of finding * the end him with aggression. This is because in the past each had
that nothing h a been gained, or that what has been gained a fixed position. NOW the inferior thinks that he has ac-
is illusory. ~ f , on the other hand, one accepts the hypothesir worth . . . and the superior is determined to con-
of a ha] goal or of a causal finality, one sees the shadows serve the old hierarchy. "You haven't changed a bit . . ,
dissolve at once and we can read the soul of the patient like still as stupid as ever."
the pages of a book.' I have known some, physicians and dentists, who have
~t is on the basis of similar theoretical positions that7 gone on filling their heads with mistakes in judgment
made fifteen years before. It is not so much concephal
errors as "Creolisms" with which the dangerous man is
belabored. He was put in his place once and for all:
nothing to be done about it. The Antillean is character-
212 1 ~ I a c k Skin, White Masks Frantz ...
- - Frmtz Fanon 211 to the Antilleans. The Ne o is.docxpoulterbarbara
- -
Frmtz Fanon / 211
to the Antilleans.
The Ne o is c ,om~"son . There is the first truth. He
w o ~ f i k a t is, he is constantly preoccupied with
THE NEGRO self-evaluation and with the ego-ideal. Whenever he
comes into contact with someone else, the question of
AND RECOGNITION value, of merit, arises. The Antillem have no inherent
values of their own, they are always contingent on the
presence of The Other. The question is always whether
A. The Negro and Adh' he is less intelligent than I, blacker than I, less respect-
From whatever direction one approaches the analysis able than I. Every position of one's own, every effort at
p+ogenic conditions, one very soon hds One- security, is based on relations of dependence, with the
self in the presence of the following phenomenon: The - diminution of the other. It is the wreckage of what sur-
whole picture of the neurosis, as well as its s ~ ~ P ~ ~ ~ ~ 7 rounds me that provides the foundation for my virility.
emerges as under the iduenoe of some goal, indeed as I should like to suggest an experiment to any Marti-
projehons of &is goal. Therefore one can ascribe the charae nican who reads this book: Find the most "comparative"
ter of a formative cause to this final goal, the quality of a street in Fort-de-France. Rue Schoelcher, rue victor-
principle of orientation, of arrangement, of ~ ~ ~ r d h a ~ ~ ~ . Hugo--certainly not rue Franqois-Arago. The Martinican
T~,, to undersmd the "meaning" and the direction of who agrees to make this experiment will share my opinion
healthy manifestations, and YOU will immediately come face precisely insofar as he can objectively endue seeing him-
to face with a chaotic throng of tendencis, of impulses, of
and of anomalies, bound to discourage some self stripped naked. An Antillean who meets an acquaint-
and to arouse * others the rash resolve to penetrate the ance for the fist time after five or six years' absence greets
shadows at all costs, even at the risk of finding * the end him with aggression. This is because in the past each had
that nothing h a been gained, or that what has been gained a fixed position. NOW the inferior thinks that he has ac-
is illusory. ~ f , on the other hand, one accepts the hypothesir worth . . . and the superior is determined to con-
of a ha] goal or of a causal finality, one sees the shadows serve the old hierarchy. "You haven't changed a bit . . ,
dissolve at once and we can read the soul of the patient like still as stupid as ever."
the pages of a book.' I have known some, physicians and dentists, who have
~t is on the basis of similar theoretical positions that7 gone on filling their heads with mistakes in judgment
made fifteen years before. It is not so much concephal
errors as "Creolisms" with which the dangerous man is
belabored. He was put in his place once and for all:
nothing to be done about it. The Antillean is character-
212 1 ~ I a c k Skin, White Masks Frantz.
And have brought humanity to the edge of oblivion because they th.docxdaniahendric
And have brought humanity to the edge of oblivion: because they think they are white.
—James Baldwin
Son,
Last Sunday the host of a popular news show asked me what it meant to lose my body. The host was broadcasting from Washington, D.C., and I was seated in a remote studio on the Far West Side of Manhattan. A satellite closed the miles between us, but no machinery could close the gap between her world and the world for which I had been summoned to speak. When the host asked me about my body, her face faded from the screen, and was replaced by a scroll of words, written by me earlier that week.
The host read these words for the audience, and when she finished she turned to the subject of my body, although she did not mention it specifically. But by now I am accustomed to intelligent people asking about the condition of my body without realizing the nature of their request. Specifically, the host wished to know why I felt that white America’s progress, or rather the progress of those Americans who believe that they are white, was built on looting and violence. Hearing this, I felt an old and indistinct sadness well up in me. The answer to this question is the record of the believers themselves. The answer is American history.
This article is adapted from Coates’s forthcoming book.
There is nothing extreme in this statement. Americans deify democracy in a way that allows for a dim awareness that they have, from time to time, stood in defiance of their God. This defiance is not to be much dwelled upon. Democracy is a forgiving God and America’s heresies—torture, theft, enslavement—are specimens of sin, so common among individuals and nations that none can declare themselves immune. In fact, Americans, in a real sense, have never betrayed their God. When Abraham Lincoln declared, in 1863, that the battle of Gettysburg must ensure “that government of the people, by the people, for the people, shall not perish from the earth,” he was not merely being aspirational. At the onset of the Civil War, the United States of America had one of the highest rates of suffrage in the world. The question is not whether Lincoln truly meant “government of the people” but what our country has, throughout its history, taken the political term people to actually mean. In 1863 it did not mean your mother or your grandmother, and it did not mean you and me. As for now, it must be said that the elevation of the belief in being white was not achieved through wine tastings and ice-cream socials, but rather through the pillaging of life, liberty, labor, and land.
That Sunday, on that news show, I tried to explain this as best I could within the time allotted. But at the end of the segment, the host flashed a widely shared picture of a 12-year-old black boy tearfully hugging a white police officer. Then she asked me about “hope.” And I knew then that I had failed. And I remembered that I had expected to fail. And I wondered again at the indistinct sadness wellin ...
Even common things may serve as universal symbols. A wallet could then represent wealth and finances, a watch could represent time itself. If Mortimer had drowned in the Potomac he would have lost more than a wallet and a watch. Who is the mysterious figure that returned his personal items. A friendly monk or friar? In Daniel's febrile imagination at least his benefactor was a very way-out character indeed.
The document summarizes Tom Driscoll's change in behavior after discovering his black ancestry. It describes how he took on characteristics of the "nigger" inside him, feeling embarrassed, afraid and hunted. He began giving way to white people and making excuses to not socialize equally with whites. His strange conduct confused people. The summary analyzes this change from a post-colonial perspective, exploring whether Tom was trying to prove his whiteness at all costs after facing his black identity. It also notes potential connections to W.E.B. Du Bois's story about double consciousness.
Battle Royal Ralph Ellison It goes a long way back, some .docxgarnerangelika
Battle Royal
Ralph Ellison
It goes a long way back, some twenty years. All my life I had been looking for something, and everywhere I turned someone tried to tell me what it was. I accepted their answers too, though they were often in contradiction and even self-contradictory. I was naive. I was looking for myself and asking everyone except myself questions which I, and only I, could answer. It took me a long time and much painful boomeranging of my expectations to achieve a realization everyone else appears to have been born with: That I am nobody but myself. But first I had to discover that I am an invisible man!
And yet I am no freak of nature, nor of history. I was in the cards, other things having been equal (or unequal) eighty-five years ago. I am not ashamed of my grandparents for having been slaves. I am only ashamed of myself for having at one time been ashamed. About eighty-five years ago they were told they were free, united with others of our country in everything pertaining to the common good, and, in everything social, separate like the fingers of the hand. And they believed it. They exulted in it. They stayed in their place, worked hard, and brought up my father to do the same. But my grandfather is the one. He was an odd old guy, my grandfather, and I am told I take after him. It was he who caused the trouble. On his deathbed he called my father to him and said, "Son, after I'm gone I want you to keep up the good fight. I never told you, but our life is a war and I have been a traitor all my born days, a spy in the enemy's country ever since I give up my gun back in the Reconstruction. Live with your head in the lion's mouth. I want you to overcome 'em with yeses, undermine 'em with grins, agree 'em to death and destruction, let 'em swoller you till they vomit or bust wide open." They thought the old man had gone out of his mind. He had been the meekest of men. The younger children were rushed from the room, the shades drawn and the flame of the lamp turned so low that it sputtered on the wick like the old man's breathing. "Learn it to the younguns," he whispered fiercely; then he died.
But my folks were more alarmed over his last words than over his dying. It was as though he had not died at all, his words caused so much anxiety. I was warned emphatically to forget what he had said and, indeed, this is the first time it has been mentioned outside the family circle. It had a tremendous effect upon me, however. I could never be sure of what he meant. Grandfather had been a quiet old man who never made any trouble, yet on his deathbed he had called himself a traitor and a spy, and he had spoken of his meekness as a dangerous activity. It became a constant puzzle which lay unanswered in the back of my mind. And whenever things went well for me I remembered my grandfather and felt guilty and uncomfortable. It was as though I was carrying out his advice in spite of myself. And to make it worse, everyone loved me for it. I was.
Fyodor Dostoyevsky - Notes From The UndergroundGeorge Grayson
This summary provides the key details from the document in 3 sentences:
The document is an excerpt from Fyodor Dostoyevsky's novel Notes From The Underground. It introduces the narrator, who describes himself as a former government official who is sickly and spiteful. He discusses feeling tormented by his intense self-awareness, which prevents him from taking decisive action or becoming anything meaningful, leaving him to live a pitiful life in a corner of the underground.
The document describes the transformation of a pampered princess after her sheltered life is shattered by political turmoil and war. She is raped by soldiers and realizes the cruel nature of the world. Seeking revenge, she slaughters her attackers, rejecting the pacifism of her past and embracing a new identity as a warrior who survives through strength rather than peace.
Notes from the Underground FYODOR DOSTOYEVSKY PART I Undergr.docxhenrymartin15260
Notes from the Underground
FYODOR DOSTOYEVSKY
PART I
Underground*
*The author of the diary and the diary itself are, of course, imaginary. Nevertheless it is clear that such persons as the writer of these notes not only may, but positively must, exist in our society, when we consider the circumstances in the midst of which our society is formed. I have tried to expose to the view of the public more distinctly than is commonly done, one of the characters of the recent past. He is one of the representatives of a generation still living. In this fragment, entitled "Underground," this person introduces himself and his views, and, as it were, tries to explain the causes owing to which he has made his appearance and was bound to make his appearance in our midst. In the second fragment there are added the actual notes of this person concerning certain events in his life.--AUTHOR'S NOTE.
I
I am a sick man.... I am a spiteful man. I am an unattractive man. I believe my liver is diseased. However, I know nothing at all about my disease, and do not know for certain what ails me. I don't consult a doctor for it, and never have, though I have a respect for medicine and doctors. Besides, I am extremely superstitious, sufficiently so to respect medicine, anyway (I am well-educated enough not to be superstitious, but I am superstitious). No, I refuse to consult a doctor from spite. That you probably will not understand. Well, I understand it, though. Of course, I can't explain who it is precisely that I am mortifying in this case by my spite: I am perfectly well aware that I cannot "pay out" the doctors by not consulting them; I know better than anyone that by all this I am only injuring myself and no one else. But still, if I don't consult a doctor it is from spite. My liver is bad, well--let it get worse!
I have been going on like that for a long time--twenty years. Now I am forty. I used to be in the government service, but am no longer. I was a spiteful official. I was rude and took pleasure in being so. I did not take bribes, you see, so I was bound to find a recompense in that, at least. (A poor jest, but I will not scratch it out. I wrote it thinking it would sound very witty; but now that I have seen myself that I only wanted to show off in a despicable way, I will not scratch it out on purpose!)
When petitioners used to come for information to the table at which I sat, I used to grind my teeth at them, and felt intense enjoyment when I succeeded in making anybody unhappy. I almost did succeed. For the most part they were all timid people--of course, they were petitioners. But of the uppish ones there was one officer in particular I could not endure. He simply would not be humble, and clanked his sword in a disgusting way. I carried on a feud with him for eighteen months over that sword. At last I got the better of him. He left off clanking it. That happened in my youth, though.
But do you know, gentlemen, what was the chief point about my s.
This document provides an overview and summary of the author's book "Dead People on Holiday". The book explores philosophical ideas about humanity and existence. It discusses how people strive for happiness and meaning, yet true happiness is fleeting and found in overcoming adversity, not in constant contentment. It also examines ideas of individuality, conformity, and finding purpose as a solitary being rather than only among crowds. The author questions society's obsession with positivity and fulfillment at all costs.
This document is an excerpt from a novel introducing the main character Robert Langdon. It describes Langdon arriving by private jet in Washington D.C. and being picked up by a limousine to be taken to the Capitol Building at 7pm. On the way, the driver confirms Langdon's arrival with another person. The excerpt sets up a mysterious situation where Langdon will be meeting someone important at the Capitol Building that evening.
Exploring the Depths of 'Lady Lazarus' by Sylvia PlathPayalBunker
In Lady Lazarus, Sylvia Plath delves into the complexities of life and death, using vivid imagery and intense emotions. The poem reflects Plath's own struggles and experiences, offering a raw and powerful exploration of the human psyche.
Beneficial Narrative Essay - 10 Examples, Format, PdJeannie Sutton
The document provides instructions for requesting an assignment writing service from HelpWriting.net. It outlines 5 steps: 1) Create an account with valid email and password. 2) Complete a 10-minute order form providing instructions, sources, and deadline. 3) Review bids from writers and choose one based on qualifications. 4) Review the completed paper and authorize payment if pleased. 5) Request revisions until fully satisfied, with a refund option for plagiarized work. The service aims to provide original, high-quality content meeting customer needs.
This was part of a presentation on the Grant Morrison / Richard Case run on the comic book DOOM PATROL, published by DC comics between 1988 and 1991. I had the good forture to interview Richard Case at the Heroes Comicon in Charlotte, NC in June of 2013, and I introduced Richard, and the comic as a whole, with the images in this PowerPoint, one slide per issue published.
Difficult Conversations Final DiscussionYou should be finishing .docxmecklenburgstrelitzh
Difficult Conversations Final Discussion
You should be finishing up the book this week and gathering your thoughts for your proposal submission. Please respond to these questions as you reflect on what you have read thus far, as well as reply to two classmates by the due date.
1. How do you decide whether to raise a difficult issue?
2. If you decide not to raise something but stay in the relationship, how do you cope with your thoughts and feelings so that they don't fester? How do you actually let go?
3. Can you think of a time in the past when you've successfully let go of an issue in a relationship?
4. Can you think of a time when you've tried to do this, and it hasn't worked? Why didn't it work?
As most classmates are working professionals, please have your answer posted by 10 a.m. on Sunday to give your classmates 24 hours to respond to your post.
YEARS
PROJECT M :USE 11
The Souls of Black Folk
W.E.B. Du Bois, Shawn Leigh Alexander
Published by University of Massachusetts Press
Bois, W.E.B. Du and Shawn Leigh Alexander.
The Souls of Black Folk: Essays and Sketches.
University of Massachusetts Press, 2018.
Project MUSE. muse.jhu.edu/book/59563.
For additional information about this book
https://muse.jhu.edu/book/59563
[ Access provided at 17 Aug 2020 23:33 GMT from University of California, Berkeley ]
https://muse.jhu.edu
https://muse.jhu.edu/book/59563
I
OF OUR SPIRITUAL STRIVINGS
O water, voice of my heart, crying in the sand,
All night long crying with a mournful cry,
As I lie and listen, and cannot understand
The voice of my heart in my side or the voice of the sea,
O water, crying for rest, is it I, is it I?
All night long the water is crying to me.
Unresting water, there shall never be rest
Till the last moon droop and the last tide fail,
And the fre of the end begin to burn in the west;
And the heart shall be weary and wonder and cry like the
sea,
All life long crying without avail,
As the water all night long is crying to me.
ARTHUR SYMONS.
BETWEEN me and the other world there is ever
an unasked question: unasked by some through
feelings of delicacy; by others through the dif-
fculty of rightly framing it. All, nevertheless, futter
round it. They approach me in a half-hesitant sort of way,
eye me curiously or compassionately, and then, instead
of saying directly, How does it feel to be a problem? they
2 THE SOULS OF BLACK FOLK
say, I know an excellent colored man in my town; or, I
fought at Mechanicsville; or, Do not these Southern out-
rages make your blood boil? At these I smile, or am inter-
ested, or reduce the boiling to a simmer, as the occasion
may require. To the real question, How does it feel to be
a problem? I answer seldom a word.
And yet, being a problem is a strange experience, —
peculiar even for one who has never been anything else,
save perhaps in babyhood and in Europe. It is in the early
days of rollicking boyhood that the revelation frst.
The document discusses Alberto Sandoval-Sánchez's experience as a Latino man living with AIDS. It describes how being diagnosed with AIDS in 1990 forced him to reinvent his life and sense of identity. It discusses how AIDS embodied the ultimate abjection, and how Latino queer bodies with AIDS destabilize social norms. Sandoval-Sánchez explores how identity is shaped at the intersection of race, sexuality, illness and migration for Latino men with AIDS.
Fyoraa rise above part 1ii the snake that guards the holy secretFyoraa
The document appears to be a collection of disjointed thoughts, quotes, and reflections on a variety of topics including:
- Memories of living in the Netherlands in the past and the speaker's father's love of gardening.
- Discussions of Tibetan history and the Chinese invasion/occupation, including repression of monasteries and the nobility.
- References to inner children, wanting a husband but prioritizing work, and relationships with dogs.
- Brief quotes from historical figures and allusions to creating an online platform or fund.
The writing shifts abruptly between subjects and includes criticisms of socialists, idealists, and demands to understand parts of the text.
This document is an introduction to Chesterton's book "Orthodoxy" where he aims to provide a positive philosophy after critiquing others in his previous book "Heretics." He uses the analogy of discovering England by accident to illustrate how he discovered Christianity was true after initially thinking he had novel philosophical views. He states that he will explain how experiences from various aspects of life and thought ultimately led him to a belief in Christian orthodoxy. The introduction sets up how the book will convey his personal journey to faith in a casual autobiographical manner.
Papa Joope shares his anecdote of when he was a student who is quite critical of his own flaws. He gives incite into how he felt and how he acted on his journey of psychological proportions.
Frankenstein tells the story of Victor Frankenstein, a scientist who creates a sapient creature in an unorthodox scientific experiment. On a stormy night, Victor brings the creature to life and is filled with horror by its appearance. The creature later confronts Victor, pleading for compassion as he is alone in the world due to Victor's abandonment of him after his creation. The creature makes demands of his creator in exchange for peace. The document explores themes of scientific hubris, the nature of humanity, and the relationship between creator and created.
Read the narrative and annotate the text as.pdfstudy help
This passage summarizes a chapter from the autobiography of Frederick Douglass describing his efforts to teach himself to read and write as a slave in Maryland in the 1830s-40s. Douglass lived with his master Hugh and mistress Sophia for about 7 years. His mistress initially taught him the alphabet but was discouraged from continuing by her husband. Douglass then cleverly taught himself to read using various strategies like befriending white children to get reading lessons in exchange for food. He was determined to educate himself despite the risks, as literacy was seen as threatening to the slave system.
This document is the beginning of Edgar Allan Poe's short story "The Pit and the Pendulum". It describes the narrator awakening after being sentenced to death by the Spanish Inquisition, unable to see in the total darkness around him. He feels along the walls to discover it is a large, circular room. After collapsing from exhaustion, he finds food and water left for him. The story sets up the terrifying situation and unknown fate that awaits the narrator.
IV. Internal Environment Strengths and Weaknesses (SWOT)Ford moto.docxDioneWang844
IV. Internal Environment: Strengths and Weaknesses (SWOT)
Ford motor Corporate Structure
1.
How is the corporation structured at present?
a.
Is the decision-making authority centralized around one group or decentralized to many units?
b.
Is the corporation organized on the basis of functions, projects, geography, or some combination of these?
2.
Is the structure clearly understood by everyone in the corporation?
3.
Is the present structure consistent with current corporate objectives, strategies, policies, and programs, as well as with the firm’s international operations?
4.
In what ways does this structure compare with those of similar corporations?
answer each question in a paragraph
.
its due in 55 minsTCO 1) How has user access of the Web changed ov.docxDioneWang844
its due in 55 mins
TCO 1) How has user access of the Web changed over the past 10 years? How does this impact the design of a website?
(Points : 30)
Question 12.
Question 13.
Question 14.
Question 15.
Question 16.
.
Its due in 4 hours.Please use very simple French.Qu’est-ce .docxDioneWang844
It's due in 4 hours.
Please use very simple French.
Qu’est-ce que tu vas faire (to do) le weekend? Où est-ce que tu vas? Avec qui est-ce que tu visites? A quelle heure est-ce que tu manges? Est-ce que tu voyages loin ou près (near or far)? Est-ce que tu visites avec les amis? Pourquoi ou pourquoi pas? Qu’est-ce que tu fais pour la reste du weekend?
Be sure to use food and the verb aller. Should be about 2 paragraphs.
.
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But my folks were more alarmed over his last words than over his dying. It was as though he had not died at all, his words caused so much anxiety. I was warned emphatically to forget what he had said and, indeed, this is the first time it has been mentioned outside the family circle. It had a tremendous effect upon me, however. I could never be sure of what he meant. Grandfather had been a quiet old man who never made any trouble, yet on his deathbed he had called himself a traitor and a spy, and he had spoken of his meekness as a dangerous activity. It became a constant puzzle which lay unanswered in the back of my mind. And whenever things went well for me I remembered my grandfather and felt guilty and uncomfortable. It was as though I was carrying out his advice in spite of myself. And to make it worse, everyone loved me for it. I was.
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This summary provides the key details from the document in 3 sentences:
The document is an excerpt from Fyodor Dostoyevsky's novel Notes From The Underground. It introduces the narrator, who describes himself as a former government official who is sickly and spiteful. He discusses feeling tormented by his intense self-awareness, which prevents him from taking decisive action or becoming anything meaningful, leaving him to live a pitiful life in a corner of the underground.
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Notes from the Underground
FYODOR DOSTOYEVSKY
PART I
Underground*
*The author of the diary and the diary itself are, of course, imaginary. Nevertheless it is clear that such persons as the writer of these notes not only may, but positively must, exist in our society, when we consider the circumstances in the midst of which our society is formed. I have tried to expose to the view of the public more distinctly than is commonly done, one of the characters of the recent past. He is one of the representatives of a generation still living. In this fragment, entitled "Underground," this person introduces himself and his views, and, as it were, tries to explain the causes owing to which he has made his appearance and was bound to make his appearance in our midst. In the second fragment there are added the actual notes of this person concerning certain events in his life.--AUTHOR'S NOTE.
I
I am a sick man.... I am a spiteful man. I am an unattractive man. I believe my liver is diseased. However, I know nothing at all about my disease, and do not know for certain what ails me. I don't consult a doctor for it, and never have, though I have a respect for medicine and doctors. Besides, I am extremely superstitious, sufficiently so to respect medicine, anyway (I am well-educated enough not to be superstitious, but I am superstitious). No, I refuse to consult a doctor from spite. That you probably will not understand. Well, I understand it, though. Of course, I can't explain who it is precisely that I am mortifying in this case by my spite: I am perfectly well aware that I cannot "pay out" the doctors by not consulting them; I know better than anyone that by all this I am only injuring myself and no one else. But still, if I don't consult a doctor it is from spite. My liver is bad, well--let it get worse!
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When petitioners used to come for information to the table at which I sat, I used to grind my teeth at them, and felt intense enjoyment when I succeeded in making anybody unhappy. I almost did succeed. For the most part they were all timid people--of course, they were petitioners. But of the uppish ones there was one officer in particular I could not endure. He simply would not be humble, and clanked his sword in a disgusting way. I carried on a feud with him for eighteen months over that sword. At last I got the better of him. He left off clanking it. That happened in my youth, though.
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This was part of a presentation on the Grant Morrison / Richard Case run on the comic book DOOM PATROL, published by DC comics between 1988 and 1991. I had the good forture to interview Richard Case at the Heroes Comicon in Charlotte, NC in June of 2013, and I introduced Richard, and the comic as a whole, with the images in this PowerPoint, one slide per issue published.
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You should be finishing up the book this week and gathering your thoughts for your proposal submission. Please respond to these questions as you reflect on what you have read thus far, as well as reply to two classmates by the due date.
1. How do you decide whether to raise a difficult issue?
2. If you decide not to raise something but stay in the relationship, how do you cope with your thoughts and feelings so that they don't fester? How do you actually let go?
3. Can you think of a time in the past when you've successfully let go of an issue in a relationship?
4. Can you think of a time when you've tried to do this, and it hasn't worked? Why didn't it work?
As most classmates are working professionals, please have your answer posted by 10 a.m. on Sunday to give your classmates 24 hours to respond to your post.
YEARS
PROJECT M :USE 11
The Souls of Black Folk
W.E.B. Du Bois, Shawn Leigh Alexander
Published by University of Massachusetts Press
Bois, W.E.B. Du and Shawn Leigh Alexander.
The Souls of Black Folk: Essays and Sketches.
University of Massachusetts Press, 2018.
Project MUSE. muse.jhu.edu/book/59563.
For additional information about this book
https://muse.jhu.edu/book/59563
[ Access provided at 17 Aug 2020 23:33 GMT from University of California, Berkeley ]
https://muse.jhu.edu
https://muse.jhu.edu/book/59563
I
OF OUR SPIRITUAL STRIVINGS
O water, voice of my heart, crying in the sand,
All night long crying with a mournful cry,
As I lie and listen, and cannot understand
The voice of my heart in my side or the voice of the sea,
O water, crying for rest, is it I, is it I?
All night long the water is crying to me.
Unresting water, there shall never be rest
Till the last moon droop and the last tide fail,
And the fre of the end begin to burn in the west;
And the heart shall be weary and wonder and cry like the
sea,
All life long crying without avail,
As the water all night long is crying to me.
ARTHUR SYMONS.
BETWEEN me and the other world there is ever
an unasked question: unasked by some through
feelings of delicacy; by others through the dif-
fculty of rightly framing it. All, nevertheless, futter
round it. They approach me in a half-hesitant sort of way,
eye me curiously or compassionately, and then, instead
of saying directly, How does it feel to be a problem? they
2 THE SOULS OF BLACK FOLK
say, I know an excellent colored man in my town; or, I
fought at Mechanicsville; or, Do not these Southern out-
rages make your blood boil? At these I smile, or am inter-
ested, or reduce the boiling to a simmer, as the occasion
may require. To the real question, How does it feel to be
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And yet, being a problem is a strange experience, —
peculiar even for one who has never been anything else,
save perhaps in babyhood and in Europe. It is in the early
days of rollicking boyhood that the revelation frst.
The document discusses Alberto Sandoval-Sánchez's experience as a Latino man living with AIDS. It describes how being diagnosed with AIDS in 1990 forced him to reinvent his life and sense of identity. It discusses how AIDS embodied the ultimate abjection, and how Latino queer bodies with AIDS destabilize social norms. Sandoval-Sánchez explores how identity is shaped at the intersection of race, sexuality, illness and migration for Latino men with AIDS.
Fyoraa rise above part 1ii the snake that guards the holy secretFyoraa
The document appears to be a collection of disjointed thoughts, quotes, and reflections on a variety of topics including:
- Memories of living in the Netherlands in the past and the speaker's father's love of gardening.
- Discussions of Tibetan history and the Chinese invasion/occupation, including repression of monasteries and the nobility.
- References to inner children, wanting a husband but prioritizing work, and relationships with dogs.
- Brief quotes from historical figures and allusions to creating an online platform or fund.
The writing shifts abruptly between subjects and includes criticisms of socialists, idealists, and demands to understand parts of the text.
This document is an introduction to Chesterton's book "Orthodoxy" where he aims to provide a positive philosophy after critiquing others in his previous book "Heretics." He uses the analogy of discovering England by accident to illustrate how he discovered Christianity was true after initially thinking he had novel philosophical views. He states that he will explain how experiences from various aspects of life and thought ultimately led him to a belief in Christian orthodoxy. The introduction sets up how the book will convey his personal journey to faith in a casual autobiographical manner.
Papa Joope shares his anecdote of when he was a student who is quite critical of his own flaws. He gives incite into how he felt and how he acted on his journey of psychological proportions.
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Read the narrative and annotate the text as.pdfstudy help
This passage summarizes a chapter from the autobiography of Frederick Douglass describing his efforts to teach himself to read and write as a slave in Maryland in the 1830s-40s. Douglass lived with his master Hugh and mistress Sophia for about 7 years. His mistress initially taught him the alphabet but was discouraged from continuing by her husband. Douglass then cleverly taught himself to read using various strategies like befriending white children to get reading lessons in exchange for food. He was determined to educate himself despite the risks, as literacy was seen as threatening to the slave system.
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1.
How is the corporation structured at present?
a.
Is the decision-making authority centralized around one group or decentralized to many units?
b.
Is the corporation organized on the basis of functions, projects, geography, or some combination of these?
2.
Is the structure clearly understood by everyone in the corporation?
3.
Is the present structure consistent with current corporate objectives, strategies, policies, and programs, as well as with the firm’s international operations?
4.
In what ways does this structure compare with those of similar corporations?
answer each question in a paragraph
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its due in 55 minsTCO 1) How has user access of the Web changed ov.docxDioneWang844
its due in 55 mins
TCO 1) How has user access of the Web changed over the past 10 years? How does this impact the design of a website?
(Points : 30)
Question 12.
Question 13.
Question 14.
Question 15.
Question 16.
.
Its due in 4 hours.Please use very simple French.Qu’est-ce .docxDioneWang844
It's due in 4 hours.
Please use very simple French.
Qu’est-ce que tu vas faire (to do) le weekend? Où est-ce que tu vas? Avec qui est-ce que tu visites? A quelle heure est-ce que tu manges? Est-ce que tu voyages loin ou près (near or far)? Est-ce que tu visites avec les amis? Pourquoi ou pourquoi pas? Qu’est-ce que tu fais pour la reste du weekend?
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With the end of the Cold War, Central Asia, a region that for many remains relatively obscure, has enjoyed renewed attention. One area of particular interest for many observers has been the impact of the so-called “Islamic factor” on domains like regional security, domestic politics, and international relations. However, the region is sometimes treated as peripheral to the rest of the Islamic world, while Central Asian Muslims are depicted as casual and ignorant in comparison to their supposedly more rigorous and “authentic” coreligionists elsewhere. As a result, Islam’s role in Central Asia, past and present, remains poorly understood and misconstrued as a source of danger, backwardness, and instability. The goal of this course is to shed light on the different ways that people make sense of Islam in contemporary Central Asia, with a particular focus on the diversity of Islamic belief and practice in the region. Special emphasis will also be placed on exploring the ways in which Islam is imbricated with, rather than opposed to, modernity and modern ideologies like nationalism and the nation-state.
Class meetings will consist of lecture and discussion. Students will be expected to participate in class discussions and will learn to think critically, and to substantiate beliefs and opinions with facts and context.
Required Texts
· Julie McBrien – From Belonging to Belief
· Adeeb Khalid – Islam after Communism
· Richard Foltz – Religions of the Silk Road (recommended)
· Other course materials will be available on Canvas
Response Papers:
Periodically throughout the semester students will be asked to submit reading response papers. The purpose of these assignments is to get you to reflect critically on the assigned readings, to put them in conversation with other readings, and to offer your personal thoughts and reflections.
Class Schedule:
Topic
Readings
NOTES:
Week 1 01/27
Perspectives on “Islam”
· Salvatore – Western Scholars of Islam on the Issue of Modernity
· McBrien – Introduction
· Light – Participation and Analysis
in Studying Religion in Central Asia
Week 2 02/03
Pre-Tsarist Eurasia
· Khalid – Ch. 1
· Abazov – Maps 5-38 (skim as
necessary)
· DeWeese – The Religious
Environment
· Khalid (PMCR) – Knowledge and
Society in the 19th Century
Week 3 02/10
Tsarist Russia
· Sahni – Ch. 1
· Khalid – Ch. 2
· Crews – 1) A Church for Islam
AND 2) Nomads into Muslims
PAPER PROSPECTUS
Week 4 02/17
The Jadid Movement
· Khalid (PMCR) – 1) The Origins of Jadidism, AND 2) The Politics of Admonition
· DeWeese – It Was a Dark and Stagnant Night (‘til the Jadids Brought the Light)
6
Week 5 02/24
Modernity Imposed
· Khalid – Ch. 3
· Khalid (PMCR) – 1) 1917: The
Moment of Truth AND 2) Epilogue
· Northrop – The Limits of Liberation
· Keller – Breaking Islam &
Conclusion
Week 6 03/03
Islam in the Soviet Union I
· Khalid – Ch. 4
· Kemper – Studying Islam in the
Soviet Union
· Benni.
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Reference:
Nash, D.B., Fabius, R.J., Skoufalos, A., Clarke, J.L. & Horowitz, M.R. (2016).
Population health: creating a culture of wellness.
Burlington: MA, Jones & Bartlett
.
.
Its 4 part to the entire project, the first part is due next Wednesd.docxDioneWang844
Its 4 part to the entire project, the first part is due next Wednesday 07/26/2017 before midnight (Illinois time).
The topic in which my entire paper is "Gun violence, the juvenile Offender"
P
ART
I
– Paper to present your Topic:
During Week 3, students will submit a 2-3 page paper in APA format describing a juvenile justice topic area of interest and why they are interested in this topic, what characteristics it has and what its relevance is to our study of juvenile crime.
Please provide atleast 3 references!
.
it should not take you that long!!(6.12) filepart 1) reading a.docxDioneWang844
This document provides instructions for a two-part assignment, with the first part involving reading and answering 3 questions, and the second part identifying formal elements like enjambment, ambiguity, rhyme, and repetition in poems. An example of how to answer the second part will be provided in another file.
It revolves being culturally competent and by that understanding rel.docxDioneWang844
It revolves being culturally competent and by that understanding religion, mental health, and the combination of both by identifying religious competence as part of cultural competence. This involves implementing as well as determining the “patients’ psychological and existential frameworks; it can also play a key role in determining behavioral variables (which, in turn, influence physiological variables) that have a direct bearing on mental health” (Whitley, 2012). My strengths would be to initially identify the patient’s spiritual preferences, being attentive by being an active listener to the patient’s spiritual needs. Moreover, spirituality is essentially an unchecked vital sign that is essentially to all patients regardless of their religion. However, weakness mainly finding consultation for patients whom are very particular about whom they speak. Also being exposed to different patient populations within med-surg that have different capacities which can be difficult to honor their wishes but do so to the best of my ability. When it comes to patients, it’s important to improve patient care through “taking a spiritual history, respecting and supporting spiritual beliefs, challenging beliefs, praying with patients, and appropriate consultation with clergy” (Koenig, 2008). This is something I will continue to work on as time goes on.
If I were a patient with the capacity, I would coordinate with the health care team about my preferences and needs and be updated on all of the happenings regarding my plan of care. However, should I lack the mental capacity to make such ethical decisions, my advocate would be that of my parents fulfill my wishes when it comes to my plan of care. They will be informed about all options when it comes to treatments and seek both a realistic, viable alternatives should they be present.
I NEED YOU TO COMMENT FROM THIS POST, 150 WORDS NEEDED AND A REFERNCE PLEASE
.
IT242Describe the open systems interconnection (OSI) model an.docxDioneWang844
IT/242
Describe
the open systems interconnection (OSI) model and how it relates to a network in 200 to 350 words. Include answers to the following:
On which layers of the OSI model do WAN protocols operate?
What are some of these protocols?
On which OSI layers do switches and routers operate?
If routers reside at more than one layer, what is the difference between OSI layers?
.
It should have MLA Format and Works Cited page and it should be 6 or.docxDioneWang844
It should have MLA Format and Works Cited page and it should be 6 or 7 pages long.
The outline should be something similar to this
I.
Introduction
II.
Background of Plastic Material
A.
History
B.
Composition or how is it made
C.
Types
D.
Producers
E.
Innovative uses
F.
Every-day uses (intro to plastic bags and bottles)
III.
Plastic Bags and Bottles
A.
Background
B.
Consumption
C.
Time of decomposition
It does not need to have a concluding paragraph.
.
IT offshoring is a very controversial issue because it shifts jobs t.docxDioneWang844
IT offshoring is a very controversial issue because it shifts jobs to other countries. At the same time, it has the potential to decrease the organization’s costs significantly. Whether offshoring is good or bad for the people of affected countries is an issue of constant controversy.
Discuss how you feel about this issue?(350 words)
.
Please view both parts of the entire assignment request and observe .docxDioneWang844
Please view both parts of the entire assignment request and observe the due time. All needed information should be included in the attachements but please let me know if you have any questions.
Thank you in advance,
(By the way, a good portion of the "Observations" part can just be opinionated as long as it's and educated opinion. No need for cited information or textbook explanations.)
.
Please use very simple French.Choose 2 days of the week to tell .docxDioneWang844
The document requests a 3 paragraph response in simple French about 2 weekdays and either Saturday or Sunday. For the weekdays, describe the school schedule including class subjects, times, and opinions. For the weekend day, use different ER verbs to describe activities at specific times of the day.
Please use the attached spreadsheet to incorporate the workAshfo.docxDioneWang844
Please use the attached spreadsheet to incorporate the work
Ashford University Assignment Submission Week 1 Assignment
10 Essential Services of Public Health
Public health services are divided into four major categories and 10 specific services.
Complete the worksheet, to access, click
here:
Describe the four major categories and 10 essential services of public health and find a real-life example of each service.
Provide a definition for each of the four categories and 10 essential services of public health listed on the worksheet. (The definition should be approximately three to four sentences each, written in your own words.)
Identify via an internet search a real-life example of each of the 10 essential services. (The example may be a program, initiative, or service of a government agency, community service agency, non-profit organization, or community action group.)
Provide a description and brief discussion of how each example relates to the definition of the essential service.
Include a link to the website where you found information about each example.
Add a title page with the following:
Title of assignment
Student’s name
Course name and number
Instructor’s name
Date submitted
Include a reference page formatted according to APA style as outlined in the Ashford Writing Center.
NOTE: For the four categories of services, you only need to include a definition; you do not need to provide an example of the categories. All information you include on the worksheet must be in your own words and cited appropriately in APA style as outlined by the Ashford Writing Center. No quotes or copy-pasted material will be accepted.
Carefully review the
Grading Rubric
for the criteria that will be used to evaluate your assignment.
.
Please use very simple French.Qu’est-ce que tu vas faire (to do).docxDioneWang844
Please use very simple French.
Qu’est-ce que tu vas faire (to do) le weekend? Où est-ce que tu vas? Avec qui est-ce que tu visites? A quelle heure est-ce que tu manges? Est-ce que tu voyages loin ou près (near or far)? Est-ce que tu visites avec les amis? Pourquoi ou pourquoi pas? Qu’est-ce que tu fais pour la reste du weekend?
Be sure to use food and the verb aller. Should be about 2 paragraphs.
.
Please use class material to support your answer.Provide an exam.docxDioneWang844
Please use class material to support your answer.
Provide an example of a time in your organization where there was a lack of planning that affected the organization as a whole. Describe the situation and identify what management did to recover from this incident and to improve their future planning efforts.
II.
Study guide attached for support
.
Please use the questionanswer method. Copy paste question, then .docxDioneWang844
Please use the question/answer method. Copy paste question, then answer. Then next question and answer. Etc.
This way we know which question you are answering and when you are moving to next question….LOL!
"Identifying Truth or Fiction" Please respond to the following:
The video clip ‘The Baloney Detection Kit’ in the Webtext this week discusses the many ways in which an effective critical thinker assesses the claims made by others.
1. Explain what you believe is the real difference between ‘science’ and ‘pseudoscience’.
2. Examine the key reasons why so many people might seem to be attracted to more pseudoscience-type claims.
3. Describe at least two (2) such claims that you have heard people make, and analyze the main reasons why such claims do or do not meet rigorous scientific methodology standards.
4. Determine at least two (2) ways in which the material discussed this week has changed your own thinking.
Please use the question/answer method
.
ISO/IEC 27001, ISO/IEC 42001, and GDPR: Best Practices for Implementation and...PECB
Denis is a dynamic and results-driven Chief Information Officer (CIO) with a distinguished career spanning information systems analysis and technical project management. With a proven track record of spearheading the design and delivery of cutting-edge Information Management solutions, he has consistently elevated business operations, streamlined reporting functions, and maximized process efficiency.
Certified as an ISO/IEC 27001: Information Security Management Systems (ISMS) Lead Implementer, Data Protection Officer, and Cyber Risks Analyst, Denis brings a heightened focus on data security, privacy, and cyber resilience to every endeavor.
His expertise extends across a diverse spectrum of reporting, database, and web development applications, underpinned by an exceptional grasp of data storage and virtualization technologies. His proficiency in application testing, database administration, and data cleansing ensures seamless execution of complex projects.
What sets Denis apart is his comprehensive understanding of Business and Systems Analysis technologies, honed through involvement in all phases of the Software Development Lifecycle (SDLC). From meticulous requirements gathering to precise analysis, innovative design, rigorous development, thorough testing, and successful implementation, he has consistently delivered exceptional results.
Throughout his career, he has taken on multifaceted roles, from leading technical project management teams to owning solutions that drive operational excellence. His conscientious and proactive approach is unwavering, whether he is working independently or collaboratively within a team. His ability to connect with colleagues on a personal level underscores his commitment to fostering a harmonious and productive workplace environment.
Date: May 29, 2024
Tags: Information Security, ISO/IEC 27001, ISO/IEC 42001, Artificial Intelligence, GDPR
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Find out more about ISO training and certification services
Training: ISO/IEC 27001 Information Security Management System - EN | PECB
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Article: https://pecb.com/article
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Main Java[All of the Base Concepts}.docxadhitya5119
This is part 1 of my Java Learning Journey. This Contains Custom methods, classes, constructors, packages, multithreading , try- catch block, finally block and more.
How to Setup Warehouse & Location in Odoo 17 InventoryCeline George
In this slide, we'll explore how to set up warehouses and locations in Odoo 17 Inventory. This will help us manage our stock effectively, track inventory levels, and streamline warehouse operations.
How to Manage Your Lost Opportunities in Odoo 17 CRMCeline George
Odoo 17 CRM allows us to track why we lose sales opportunities with "Lost Reasons." This helps analyze our sales process and identify areas for improvement. Here's how to configure lost reasons in Odoo 17 CRM
it describes the bony anatomy including the femoral head , acetabulum, labrum . also discusses the capsule , ligaments . muscle that act on the hip joint and the range of motion are outlined. factors affecting hip joint stability and weight transmission through the joint are summarized.
LAND USE LAND COVER AND NDVI OF MIRZAPUR DISTRICT, UPRAHUL
This Dissertation explores the particular circumstances of Mirzapur, a region located in the
core of India. Mirzapur, with its varied terrains and abundant biodiversity, offers an optimal
environment for investigating the changes in vegetation cover dynamics. Our study utilizes
advanced technologies such as GIS (Geographic Information Systems) and Remote sensing to
analyze the transformations that have taken place over the course of a decade.
The complex relationship between human activities and the environment has been the focus
of extensive research and worry. As the global community grapples with swift urbanization,
population expansion, and economic progress, the effects on natural ecosystems are becoming
more evident. A crucial element of this impact is the alteration of vegetation cover, which plays a
significant role in maintaining the ecological equilibrium of our planet.Land serves as the foundation for all human activities and provides the necessary materials for
these activities. As the most crucial natural resource, its utilization by humans results in different
'Land uses,' which are determined by both human activities and the physical characteristics of the
land.
The utilization of land is impacted by human needs and environmental factors. In countries
like India, rapid population growth and the emphasis on extensive resource exploitation can lead
to significant land degradation, adversely affecting the region's land cover.
Therefore, human intervention has significantly influenced land use patterns over many
centuries, evolving its structure over time and space. In the present era, these changes have
accelerated due to factors such as agriculture and urbanization. Information regarding land use and
cover is essential for various planning and management tasks related to the Earth's surface,
providing crucial environmental data for scientific, resource management, policy purposes, and
diverse human activities.
Accurate understanding of land use and cover is imperative for the development planning
of any area. Consequently, a wide range of professionals, including earth system scientists, land
and water managers, and urban planners, are interested in obtaining data on land use and cover
changes, conversion trends, and other related patterns. The spatial dimensions of land use and
cover support policymakers and scientists in making well-informed decisions, as alterations in
these patterns indicate shifts in economic and social conditions. Monitoring such changes with the
help of Advanced technologies like Remote Sensing and Geographic Information Systems is
crucial for coordinated efforts across different administrative levels. Advanced technologies like
Remote Sensing and Geographic Information Systems
9
Changes in vegetation cover refer to variations in the distribution, composition, and overall
structure of plant communities across different temporal and spatial scales. These changes can
occur natural.
हिंदी वर्णमाला पीपीटी, hindi alphabet PPT presentation, hindi varnamala PPT, Hindi Varnamala pdf, हिंदी स्वर, हिंदी व्यंजन, sikhiye hindi varnmala, dr. mulla adam ali, hindi language and literature, hindi alphabet with drawing, hindi alphabet pdf, hindi varnamala for childrens, hindi language, hindi varnamala practice for kids, https://www.drmullaadamali.com
This presentation was provided by Steph Pollock of The American Psychological Association’s Journals Program, and Damita Snow, of The American Society of Civil Engineers (ASCE), for the initial session of NISO's 2024 Training Series "DEIA in the Scholarly Landscape." Session One: 'Setting Expectations: a DEIA Primer,' was held June 6, 2024.
How to Add Chatter in the odoo 17 ERP ModuleCeline George
In Odoo, the chatter is like a chat tool that helps you work together on records. You can leave notes and track things, making it easier to talk with your team and partners. Inside chatter, all communication history, activity, and changes will be displayed.
Azure Interview Questions and Answers PDF By ScholarHat
Chapter Five THE LIVED EXPERIENCE OF THE BLACK MAN
1. Chapter Five
THE LIVED EXPERIENCE
OF THE BLACK MAN
"Dirty nigger!" or simply "Look! A Negro!"
I came into this world anxious to uncover the meaning
of things, my soul desirous to be at the origin of the world,
and here I am an object among other objects.
Locked in this suffocating reification, I appealed to the
Other so that his liberating gaze, gliding over my body
· suddenly smoothed of rough edges, would give me back
the lightness of being I thought I had lost, and taking me
out of the world put me back in the world. But just as I
get to the other slope I stumble, and the Other fixes me
with his gaze, his gestures and attitude, the same way you
fix a preparation with a dye. I lose my temper, demand an
explanation . . . . Nothing doing. I explode. Here are the
fragments put together by another me.
As long as the black man remains on his home territory,
except for petty internal quarrels, he will not have to ex-
perience his being for others . There is in fact a "being for
other," as described by Hegel, but any ontology is made
impossible in a colonized and acculturated society. Appar-
ently, those who have written on the subject have not taken
this sufficiently into consideration. In the weltanschauung
of a colonized people, there is an impurity or a flaw that
2. 89
90 I Black Skin, White Masks
prohibits any ontological explanation. Perhaps it could be
argued that this is true for any individual, but such an ar-
gument would be concealing the basic problem. Ontology
does not allow us to understand the being of the black man,
since it ignores the lived experience. For not only must the
black man be black; he must be black in relation to the
white man. Some people will argue that the situation has
a double meaning. Not at all. The black man has no onto-
logical resistance in the eyes of the white man. From one
day to the next, the Blacks have had to deal with two sys-
tems of reference. Their metaphysics, or less pretentiously
their customs and the agencies to which they refer, were
abolished because they were in contradiction with a new
civilization that imposed its own.
In the twentieth century the black man on his home
territory is oblivious of the moment when his inferiority is
determined by the Other. Naturally, we have had the op-
portunity to discuss the black problem with friends and,
less often, with African-Americans. Together we pro-
claimed loud and clear the equality of man in the world.
In the Antilles there is also that minor tension between
the cliques of white Creoles, Mulattoes, and Blacks. But
we were content to intellectualize these differences. In
fact, there was nothing dramatic about them. And then . . .
And then we were given the occasion to confront the
white gaze. An unusual weight descended on us. The real
world robbed us of our share. In the white world, the man
3. of color encounters difficulties in elaborating his body
schema. The image of one's body is solely negating. It's an
image in the third person. All around the body reigns an
atmosphere of certain uncertainty. I know that if I want to
smoke, I shall have to stretch out my right arm and grab
the pack of cigarettes lying at the other end of the table.
As for the matches, they are in the left drawer, and I shal1
Frantz F anon I 91
have to move back a little. And I make all these moves,
not out of habit, but by implicit knowledge. A slow con-
struction of my self as a body in a spatial and temporal
world-such seems to be the schema. It is not imposed
on me; it is rather a definitive structuring of my self and
the world-definitive because it creates a genuine dialec-
tic between my body and the world.
For some years now, certain laboratories have been re-
searching for a "denegrification" serum. In all seriousness
they have been rinsing out their test tubes and adjusting
their scales and have begun research on how the wretched
black man could whiten himself and thus rid himself of
the burden of this bodily curse. Beneath the body schema
I had created a historical-racial schema. The data I used
were provided not by "remnants of feelings and notions
of the tactile, vestibular, kinesthetic, or visual nature"1 but
by the Other, the white man, who had woven me out of a
thousand details , anecdotes, and stories. I thought I was
being asked to construct a physiological self, to balance
space and localize sensations, when all the time they were
clamoring for more.
"Look! A Negro!" It was a passing sting. I attempted a
4. smile.
"Look! A Negro!" Absolutely. I was beginning to enjoy
myself.
"Look! A Negro!" The circle was gradually getting
smaller. I was really enjoying myself.
"Maman, look, a Negro; I'm scared!" Scared! Scared!
Now they were beginning to be scared of me. I wanted to
kill myself laughing, but laughter had become out of the
question.
l. Jean Lhermitte, L'irnage de notre corps, Editions de la
Nouvel1e
Revue Critique, p. 17.
92 I Black Skin, White Masks
I couldn't take it any longer, for I already knew there
were legends, stories, history, and especially the historic-
ity that Jaspers had taught me. As a result, the body
schema, attacked in several places, collapsed, giving way
to an epidermal racial schema. In the train, it was a ques-
tion of being aware of my body, no longer in the third
person but in triple. In the train, instead of one seat, they
left me two or three. I was no longer enjoying myself. I
was unable to discover the feverish coordinates of the
world. I existed in triple: I was taking up room. I ap-
proached the Other . . . and the Other, evasive , hostile, but
not opaque, transparent and absent, vanished. Nausea.
I was responsible not only for my body but also for my
race and my ancestors . I cast an objective gaze over my-
5. self, discovered my blackness, my ethnic features; deaf-
ened by cannibalism, backwardness, fetishism, racial
stigmas, slave traders, and above all, yes, above all, the
grinning Y a bon Banania.
Disoriented, incapable of confronting the Other, the
white man, who had no scruples about imprisoning me, I
transported myself on that particular day far, very far, from
my self, and gave myself up as an object. What did this
mean to me? Peeling, stripping my skin, causing a hemor-
rhage that left congealed black blood all over my body. Yet
this reconsideration of myself, this thematization, was not
my idea. I wanted quite simply to be a man among men. I
would have liked to enter our world young and sleek, a
world we could build together.
I refused, however, any affective tetanization. I wanted
to be a man, and nothing but a man. There were some who
wanted to equate me with my ancestors, enslaved and
lynched: I decided that I would accept this. I considered
this internal kinship from the universal level of the intel-
lect-I was the grandson of slaves the same way President
Frantz Fanon I 93
Lebrun was the grandson of peasants who had been ex-
ploited and worked to the bone.
The alert was soon over, in fact.
In the United States, Blacks are segregated. In South
America, they are whipped in the streets and black strik-
ers are gunned down. In West Africa, the black man is a
beast of burden. And just beside me there is this student
6. colleague of mine from Algeria who tells me, "As long as
the Arab is treated like a man, like one of us, there will be
no viable answer."
"You see, my dear fellow, color prejudice is totally for-
eign to me." "But do come in, old chap, you won't find any
color prejudice here." "Quite so, the Black is just as much
a man as we are." "Ifs not because he's black that he's less
intelligent than we are." "I had a Senegalese colleague in
the regiment, very smart guy."
Where do I fit in? Or, if you like, where should I stick
myself?
<<Martinican, a native from one of our <old' colonies."
Where should I hide?
<<Look, a Negro! Maman, a Negro!"
"Ssh! You'll make him angry. Don't pay attention to him,
monsieur, he doesn't realize you're just as civilized as we
are."
My body was returned to me spread-eagled, disjointed,
redone, draped in mourning on this white winter's day. The
Negro is an animal, the Negro is bad, the Negro is wicked,
the Negro is ugly; look, a Negro; the Negro is trembling,
the Negro is trembling because he's cold, the small boy is
trembling because he's afraid of the Negro, the Negro is
trembling with cold, the cold that chills the bones, the
lovely little boy is trembling because he thinks the Negro
is trembling with rage, the little white boy runs to his
mother's arms: '<Maman, the Negro's going to eat me."
94 I Black Skin, White Masks
7. The white man is all around me; up above the sky is tear-
ing at its navel; the earth crunches under my feet and sings
white, white. All this whiteness bums me to a cinder.
I sit down next to the fire and discover my livery for the
first time. It is in fact ugly. I won't go on because who can
tell me what beauty is?
Where should I put myself from now on? I can feel that
familiar rush of blood surge up from the numerous dis-
persions of my being. I am about to lose my temper. The
fire had died a long time ago, and once again the Negro is
trembling.
"Look how handsome that Negro is."
"The handsome Negro says, 'Fuck you,' madame."
Her face colored with shame. At last I was freed from
my rumination. I realized two things at once: I had iden-
tified the enemy and created a scandal. Overjoyed. We
could now have some fun.
The battlefield had been drawn up; I could enter the lists.
I don't believe it! Whereas I was prepared to forget, to
forgive, and to love, my message was flung back at me like
a slap in the face. The white world, the only decent one,
was preventing me from participating. It demanded that
a man behave like a man. It demanded of me that I be-
have. like a black man-or at least like a Negro. I hailed
the world, and the world amputated my enthusiasm. I was
expected to stay in line and make myself scarce.
I'll show them! They can't say I didn't warn them. Slav-
ery? No longer a subject of discussion, just a bad memory.
8. My so-called inferiority? A hoax that it would be better to
laugh about. I was prepared to forget everything, provided
the world integrated me. My incisors were ready to go into
action. I could feel them, sharp. And then . . .
I don't believe it! VVhereas I had every reason to vent
my hatred and loathing, they were rejecting me? Whereas
Frantz F anon I 95
I was the one they should have begged and implored, I
was denied the slightest recognition? I made up my mind,
since it was impossible to rid myself of an innate complex,
to assert myself as a BLACK MAN. Since the Other was
reluctant to recognize me, there was only one answer: to
make myself known.
In Anti-Semite and Jew Sartre writes: 'They [the Jews]
have allowed themselves to be poisoned by the stereotype
that others have of them, and they live in fear that their
acts will correspond to this stereotype . . . . Ve may say that
their conduct is perpetually overdetermined from the in-
side" (p. 95) .
The J ewishness of the Jew, however, can go unnoticed.
He is not integrally what he is . We can but hope and wait.
His acts and behavior are the determining factor. He is a
white man, and apart from some debatable features, he
can pass undetected. He belongs to the race that has never
practiced cannibalism. What a strange idea, to eat one's
father! Serves them right; they shouldn't be black Of
course the Jews have been tormented-what am I saying?
They have been hunted, exterminated, and cremated, but
these are just minor episodes in the family history. The Jew
9. is not liked as soon as he has been detected. But with me
things take on a new face. I'm not given a second chance.
I am overdetermined from the outside. I am a slave not to
the ''idea" others have of me, but to my appearance.
I arrive slowly in the world; sudden emergences are
no longer my habit. I crawl along. The white gaze, the
only valid one, is already dissecting me. I am fixed. Once
their microtomes are sharpened, the Whites objectively
cut sections of my reality. I have been betrayed. I sense,
I see in this white gaze that it's the arrival not of a new
man, but of a new type of man, a new species . A Negro,
in fact!
96 I Black Skin, White Masks
I slip into corners, my long antenna encountering the
various axioms on the smface of things: the N egro's clothes
smell of Negro; the Negro has white teeth; the Negro has
big feet; the Negro has a broad chest. I slip into comers ; I
keep silent; all I want is to be anonymous, to be forgotten.
Look, I'II agree to everything, on condition I go unnoticed!
"Hey, I'd like you to meet my black friend . . . Aime
Cesaire, a black agrege from the Sorbonne . . . Marian
Anderson, the greatest black singer . . . Dr. Cobb, who
discovered white blood cells, is black . . . Hey, say hello to
my friend from Martinique (be careful, he's very touchy) ."
Shame. Shame and self-contempt. Nausea. When they
like me, they tell me my color has nothing to do with it.
When they hate me, they add that it's not because of my
color. Either way, I am a prisoner of the vicious circle.
10. I turn away from these prophets of doom and cling to
my brothers, Negroes like myself. To my horror, they re-
ject me. They are almost white. And then they'll probably
marry a white woman and have slightly brown children.
Who knows, gradually, perhaps . . .
I was dreaming.
"You must understand that I am one of Lyon's biggest
fans of black people."
The proof was there, implacable . My blackness was
there, dense and undeniable. And it tormented me, pur-
sued me, made me uneasy, and exasperated me.
Negroes are savages, morons, and illiterates . But I knew
personally that in my case these assertions were wrong.
There was this myth of the Negro that had to be destroyed
at all costs. We were no longer Jiving in an age when people
marveled at a black priest. We had doctors , teachers, and
statesmen. OK, but there was always something unusual
about them. "We have a Senegalese history teacher. He's
very intelligent. . . . Our physician's black He's very gentle."
Frantz Fanon I 97
Here was the Negro teacher, the Negro physician; as
for me, I was becoming a neiVous wreck, shaking at the
slightest alert. I knew for instance that if the physician
made one false move , it was over for him and for all
those who came after him. What, in fact, could one ex-
pect from a Negro physician? As long as everything was
going smoothly, he was praised to the heavens; but watch
out-there was no room whatsoever for any mistake. The
11. black physician will never know how close he is to being
discredited. I repeat, I was walled in: neither my refined
manners nor my literary knowledge nor my understand-
ing of the quantum theory could find favor.
I insisted on, I demanded an explanation. Speaking
softly, as if addressing a child, they explained to me that
some people have adopted a certain opinion , but, they
added, "We can only hope it will soon disappear." And what
was that? Color prejudice.
It [color prejudice] is nothing more than the unreasoning
hatred of one race for another, the contempt of the stronger
and richer peoples for those whom they consider inferior to
themselves and the bitter resentment of those who are kept
in subjection and are so frequently insulted. As colour is the
most obvious outward manifestation of race it has been made
the criterion by which men are judged, irrespective of their
social or educational attainments. The light-skinned races
have come to despise all those of a darker colour, and the
dark-skinned peoples will no longer accept without protest
the inferior position to which they have been relegated.2
I was not mistaken. It was hatred; I was hated, detested,
and despised, not by my next-door neighbor or a close
2. Sir Alan Burns, Colour Prejudice, Allen and Unwin, London,
1948, p. 16.
98 I Black Skin, White Masks
cousin, but by an entire race. I was up against something
irrational. The psychoanalysts say that there is nothing
more traumatizing for a young child than contact with the
12. rationaL I personally would say that for a man armed solely
with reason, there is nothing more neurotic than contact
with the irrational.
I felt the knife blades sharpening within me. I made up
my mind to defend myself. Like all good tacticians I
wanted to rationalize the world and show the white man
he was mistaken.
In the Jew, Jean-Paul Sartre says, there is
a sort of impassioned imperialism of reason: for he wishes
not only to convince others that he is right; his goal is to
persuade them that there is an absolute and unconditioned
value to rationalism. He feels himself to be a missionary of
the universal; against the universality of the Catholic religion,
from which he is excluded, he asserts the "catholicity" of the
rational, an instrument by which to attain to the truth and
establish a spiritual bond among men. 3
And, the author adds, though there may be Jews who
have made intuition the basic category of their philosophy,
their intuition
has no resemblance to the Pascalian subtlety of spirit,
and it is this latter-based on a thousand imperceptible
perceptions-which to the Jew seems his worst enemy. As
for Bergson, his philosophy offers the curious appearance
of an anti-intellectualist doctrine constructed entirely by the
most rational and most critical of intelligences. It is through
argument that he establishes the existence of pure duration,
of philosophic intuition; and that very intuition which dis-
covers duration or life, is itself universal, since anyone may
3. Anti-Semite and Jew, pp. 1 12-113.
13. Frantz F anon I 99
practice it, and it leads toward the universal, since its objects
can be named and conceived. 4
I set about enthusiastically making a checlclist and re-
searching my surroundings. As times changed, we have
seen how the Catholic religion justified, then condemned
slavery and discrimination. But by reducing everything to
the notion ofhuman dignity, it had gutted prejudice. Sci-
entists reluctantly admitted that the Negro was a human
being; in vivo and in vitro the Negro was identical to the
white man: same morphology, same histology. Reason was
assured of victory on every level. I reintegrated the broth-
erhood of man. But I was soon disillusioned.
Victory was playing cat and mouse; it was thumbing its
nose at me. As the saying goes: now you see me, now you
don't. Everyone was in agreement with the notion: the
Negro is a human being-i.e. , his heart's on his left side,
added those who were not too convinced. But on certain
questions the white man remained uncompromising.
Under no condition did he want any intimacy between
the races, for we know "crossings between widely differ-
ent races can lower the physical and mental level. . . .
Until we have a more definite knowledge of the effect of
race-crossings we shall certainly do best to avoid crossings
between widely different races.".5 .
As for me, I would know full well how to react. And in
one sense, if I had to define myself I would say I am in
expectation; I am investigating my surroundings; I am in-
terpreting everything on the basis of my findings. I have
become a sensor.
14. 4. Ibid., p. 115.
5. Jon Alfred Mjoen, "Harmonic and Disharmonic Race-
Crossings,"
Second International Congress of Eugenics (1921), Eugeni cs in
Race
and State, vol. 2, p . 60, quoted in Burns, op. cit., p. 120.
100 I Black Skin, White Masks
At the start of my history that others have fabricated for
me, the pedestal of cannibalism was given pride of place
so that I wouldn't forget. They inscribed on my chromo-
somes certain genes of various thickness representing can-
nibalism. Next to the sex linked, they discovered the racial
linked. 6 Science should be ashamed of itselfl
But I can understand this "psychological mechanism,"
for everyone knows that it is not just psychological. Two
centuries ago, I was lost to humanity; I was a slave forever.
And then along carne a group of men and declared that
enough was enough. My tenacity did the rest; I was res-
cued from the civilizing deluge. I moved forward.
Too late. Everything had been predicted, discovered,
proved, and exploited. My shaky hands grasped at noth-
ing; the resources had been exhausted. Too late! But there
again I want to know why.
Ever since someone complained that he had arrived
too late and everything had already been said, there
seems to be nostalgia for the past. Could it be that para-
dise lost described by Otto Rank? How many of those,
15. apparently focused on the worn b of the world, have de-
voted their lives to the intellection of the Delphic oracle
or have endeavored to rediscover the voyages of Ulysses!
The pan-spiritualists, seeking to prove the existence of a
soul in animals, argue as follows: a dog lies down on its
master's grave and starves to death. It was left to Janet to
demonstrate that said dog, unlike man, was quite simply
incapable of eliminating the past. We speak of the glory
that was Greece, says Artaud; but, he adds, if people to-
day can no longer understand the Choephoroi by
Aeschylus, it's Aeschylus who is at fault. It's in the name of
6. Translator's note: In English in the original.
Frantz .Fanon I 101
tradition that the anti-Semites base their "point of view."
Ifs in the name of tradition, the long, historical past and
the blood ties with Pascal and Descartes, that the Jews are
told: you will never belong here. Recently, one of these
good French folks declared on a train where I was sitting:
"May the truly French values live on and the race will be
safeguarded! At the present time we need a national union.
No more internal strife ! A united front against the foreign-
ers [and turning to me] whoever they may be."
It should be said in his defense that he stank of cheap
red wine. If he could, he would have told me that as a freed
slave my blood was incapable of being inflamed by the
names of Villon or Taine.
Disgraceful!
The Jew and I: not satisfied with racializing myself, by
16. a happy stroke of fate, I was turning more human. I was
drawing closer to the Jew, my brother in misfortune.
Disgraceful!
At first glance it might seem strange that the attitude of
the anti-Semite can be equated with that of the negrophobe.
It was my philosophy teacher from the Antilles who re-
minded me one day: "When you hear someone insulting
the Jews , pay attention; he is talking about you." And I
believed at the time he was universally right, meaning that
I was responsible in my body and soul for the fate reserved
for my brother. Since then, I have understood that what
he meant quite simply was that the anti-Semite is inevita-
bly a negrophobe.
"You have come too late, much too late . There will al-
ways be a world-a white world-between you and us: that
impossibility on either side to obliterate the past once and
for all ." Understandably, confronted with this affective
ankylosis of the white man, I finally made up my mind to
shout my blackness. Gradually, putting out pseudopodia
102 I Black Skin, White Masks
in all directions, I secreted a race. And this race staggered
under the weight of one basic element. Rhythm! Listen
to Senghor, our bard:
It is the most sensory and least material of things . It is the
vital element par excellence. It is the essential condition
and the hallmark of Art, as breathing is to life; breathing
that accelerates or slows, becomes regular or spasmodic ac-
cording to the tension of the individual and the degree and
17. nature of his emotion. Such is rhythm pri mordial in its
purity; such it is in the masterpieces of Negro art, especially
sculpture. The composition of a theme of sculptural form
in opposition to a sister theme, like breathing in to breath-
ing out, is repeated over and over again . Hhythm is not
symmetry that produces monotony but is alive and free . . . .
That is how the tyranny of rhythm affects what is least in-
tellectual in us , allowing us to penetrate the spirituality of
the object; and that lack of constraint which is ours is itself
rhythmic.7
Have I read it correctly? I give it an even closer read-
ing. On the other side of the white world there lies a magi-
cal black culture. Negro sculpture! I began to blush with
pride. Was this our salvation?
I had rationalized the world, and the world had rejected
me in the name of color prejudice. Since there was no way
we could agree on the basis of reason, I resorted to irra-
tionality. It was up to the white man to be more irrational
than I . For the sake of the cause, I had adopted the pro-
cess of regression, but the fact remained that it was an
unfamiliar weapon; here I am at home; I am made of the
irrational; I wade in the irrational. Irrational up to my neck.
And now let my voice ring out:
7. Senghor, "Ce que l'homme noir apporte," L'Homme de
couleur,
pp. 309-310.
Frantz Fanon I 103
Those who have invented neither gunpowder nor compass
Those who have never known how to subdue either steam
18. or electricity
Those who have explored neither the seas nor the sky
But those who know all the nooks and crannies of the coun-
try of suffering
Those whose voyages have been uprootings
Those who have become flexible to kneeling
Those who were domesticated and christianized
Those who were inoculated with bastardization . . .
Yes, all those are my brothers-a "bitter brotherhood"
grabs us alike. After having stated the minor premise, I hail
something else overboard:
But those without whom the earth would not be the earth
Gibbosity all the more beneficial as the earth more and
more
Abandons the earth
Silo where is stored and ripens what is earthiest about the
earth
My negritude .i s not a stone, its deafness hurled against
the clamor of day
My negritude is not an opaque spot of dead water over
the dead of the earth
My negritude is neither a tower nor a cathedral
It reaches deep down into the red flesh of the soil
It reaches deep into the blazing flesh of the sky
It pierces opaque prostration with its straight patience.8
Eia! The drums jabber out the cosmic message. Only
the black man is capable of conveying it, of deciphering
19. its meaning and impact. Astride the world, my heels dig-
ging into its flanks, I rub the neck of the world like the
8. Cesaire, Notebook of a Return to My Native Land, trans.
Rosello
and Pritchard, pp. 1 10--114.
104 I Black Skin, White Masks
high priest rubbing between the eyes of his sacrificial
victim .
Those who open themselves up, enraptured, to the essence
of all things
Ignorant of surfaces but enraptured by the movement of
all things
Indifferent to subduing but playing the game of the world
Truly the eldest sons of the world
Porous to all the breaths of the world
Brotherly zone of all the breaths of the world
Undrained bed of all the waters of the world
Spark of the sacred fire of the world
Flesh of the flesh of the world palpitating with the
movement of the worldl9
Blood! Blood! . . . Birth! Vertigo of tomorrow! Three-
quarters foundering in the stupefaction of daylight, I feel
myself flushed with blood. The arteries of the world,
shaken, pulled up and uprooted, have turned toward me
and enriched me. "Blood! Blood! All our blood moved by
the male heart of the sun. ''lO
20. Sacrifice s erved as an intermediary between creation
and me-it wasn't the origins I rediscovered, but the Ori-
gin. Nevertheless, beware of rhythm, the Mother E arth
bond, and that mystic, carnal marriage between man and
the cosmos .
In La vie sexuelle en Afrique noire, a book with a wealth
of observations, De Pedrals implies that in Africa, what-
ever the field, there is always a certain magical social struc-
ture. And, he adds, "all these elements can be found on a
greater scale in secret societies. Insofar as the circumcised
9. Ibid., p. 115.
10. Ibid.
http:clean.12
Frantz Fanon I 105
adolescents of either sex are bound under pain of death
not to divulge to the uninitiated what they have undergone,
and insofar as the initiation into a secret society always calls
for acts of sacred love, there are grounds for considering
circumcision and excision and their rites as constituting
minor secret societies."11
I am walking on hot coals. Sheets of water threaten my
soul on fire. These make me think twice. Black magicl
Orgies , Sabbaths, pagan ceremonies, gris-gris. Coitus is an
occasion to invoke the family gods . It is a sacred act, pure
and absolute, bringing invisible forces into action. What
is one to think of all these manifestations, of all these …
21. Preface
My purpose in this study is to clarify the function of climate as
a factor within the structure of human existence. So my problem
is not that of the ordering of man's life by his
natural.environment.
Natural environment is usually understood as an objective
extension
of "human climate" regarded as a concrete basis. But when we
come
to consider the relationship between this and human life, the
latter
is already objectified, with the result that we find ourselves
examin-
ing the relation between object and object, and there is no link
with
subjective human existence. I t is the latter that is my concer n
here,
for it is essential to my position that the phenomena of climate
are
treated as expressions of subjective human existence and not of
natural
environment. I should like at the outset to register my protest
against
22. this confusion.
I t was in the early summer of 1927 when I was reading
Heideg-
ger's Zein und Seit in Berlin that I first came to reflect on the
problem
of climate. I found myself intrigued by the attempt to treat the
structure of man's existence in terms of time but I found it hard
to
see why, when time had thus been made to play a part in the
struc-
ture of subjective existence, at the same juncture space also was
not
postulated as part of the basic structure of existence. Indeed it
would
be a mistake to allege that space is never taken into account in
Heidegger's thinking, for Lebendige Natur was given fresh life
by
the German Romantics, yet even so it tended to be almost
obscured
in the face of the strong glare to which time was exposed. I
perceived
that herein lay the limitations of Heidegger's work, for time not
linked
23. with space is not time in the true sense and Heidegger stopped
short
at this point because his Dasein was the Dasein of the individual
or.:y. He created human existence as bring the existence of a
man.
Fr-?rn the standpoint of the dual structure--both individual and
social-
of liuman existence, he did not advance beyond an abstraction
of a
single aspect. But it is only when human existence is treated in
terms of its concrete duality that time and space are linked and
that
history also (which never appears fully in Heidegger) is first
revealed
in its true guise. And at the same time the connection between
history
and climate becomes evident.
I t may well be that this problem presented itself to me because
it was precisely when my mind was full of a variety of
impressions
about climate that I was confronted with a detailed examination
24. of
the question of time. But again, it was precisely in that this
problem
did present itself that I was made to ruminate over and to
concentrate
my attention on my impressions about climate. In this sense it
would
be fair to argue that for my part it was the problems of time and
history that brought a realization of the question of climate.
Had
not these problems acted as intermediaries, my impressions of
climate
woultl have stayed simply as such, mere impressions of climate.
And,
in fact, the intermediary function that these considerations
fulfilled
indicates the connection between climate and history.
In the main, this work is based on notes for lectures given over
the period September 1928 to March 1929. This series was
given
very soon after my return from my travels outside Japan with
the
result that, in that I had no leisure to reflect in detail on the
25. problems
of time and space in human existence, I took up for discussion
only
the consideration of climate. The greater part of the contents of
this book have been published piecemeal, with my original
lecture
notes written u p and revised as the occasion arose, and only
the last
chapter retains its basic format. From the outset, the several
problems
were considered as intimately inter-related and though I am
fully
conscious that there still remain considerable deficiencies, I
have
vi
decided for the present to put my thoughts together and publish.
I should be gratefull for my colleagues' criticisms and
suggestions.
August 1935
I have taken the opportunity of this re-edition to revise the
section on China in Chapter Three which was written in 1928,
when
26. leftist thinking was very prevalent. I have eliminated traces of
leftist
theory and now present this chapter as a pure study of climate.
November 1943
vii
or.:y. He created human existence as bring the existence of a
man.
Fr-?rn the standpoint of the dual structure--both individual and
social-
of liuman existence, he did not advance beyond an abstraction
of a
single aspect. But it is only when human existence is treated in
terms of its concrete duality that time and space are linked and
that
history also (which never appears fully in Heidegger) is first
revealed
in its true guise. And at the same time the connection between
history
and climate becomes evident.
I t may well be that this problem presented itself to me because
it was precisely when my mind was full of a variety of
27. impressions
about climate that I was confronted with a detailed examination
of
the question of time. But again, it was precisely in that this
problem
did present itself that I was made to ruminate over and to
concentrate
my attention on my impressions about climate. In this sense it
would
be fair to argue that for my part it was the problems of time and
history that brought a realization of the question of climate.
Had
not these problems acted as intermediaries, my impressions of
climate
woultl have stayed simply as such, mere impressions of climate.
And,
in fact, the intermediary function that these considerations
fulfilled
indicates the connection between climate and history.
In the main, this work is based on notes for lectures given over
the period September 1928 to March 1929. This series was
given
very soon after my return from my travels outside Japan with
28. the
result that, in that I had no leisure to reflect in detail on the
problems
of time and space in human existence, I took up for discussion
only
the consideration of climate. The greater part of the contents of
this book have been published piecemeal, with my original
lecture
notes written u p and revised as the occasion arose, and only
the last
chapter retains its basic format. From the outset, the several
problems
were considered as intimately inter-related and though I am
fully
conscious that there still remain considerable deficiencies, I
have
vi
decided for the present to put my thoughts together and publish.
I should be gratefull for my colleagues' criticisms and
suggestions.
August 1935
I have taken the opportunity of this re-edition to revise the
29. section on China in Chapter Three which was written in 1928,
when
leftist thinking was very prevalent. I have eliminated traces of
leftist
theory and now present this chapter as a pure study of climate.
November 1943
vii
CONTENTS
Translator's Preface ............................................................ i
.......................................................................................
Preface v
CHAPTER 1 T H E BASIC PRINCIPLES OF CLIMATE .........
1
(1) The Phenomena of Climate ........................... 1
(2) Climatic Limitation of Human Existence ...... 8
CHAPTER 2 THREE TYPES ............................................. 18
(1) bfonsoon .................................................... 18
(2) Desert ............................................................ 39
(3) Meadow ......................................................... 59
CHAPTER 3 T H E DISTINCTIVE NATURE OF MON-
SOON CLIMATE ....................................... 119
(1) China ............................................................ 119
30. (2) Japan ........................ ... .............................. 133
Japan's typhoon nature .............................. 133
The Uniqueness of Japan ........................ 156
CHAPTER 4 CLIMATE IN ART ........................................
171
Watsuji Tetsuro. the Man and his Work ....................................
209
CONTENTS
Translator's Preface ............................................................ i
.......................................................................................
Preface v
CHAPTER 1 T H E BASIC PRINCIPLES OF CLIMATE .........
1
(1) The Phenomena of Climate ........................... 1
(2) Climatic Limitation of Human Existence ...... 8
CHAPTER 2 THREE TYPES ............................................. 18
(1) bfonsoon .................................................... 18
(2) Desert ............................................................ 39
(3) Meadow ......................................................... 59
CHAPTER 3 T H E DISTINCTIVE NATURE OF MON-
SOON CLIMATE ....................................... 119
(1) China ............................................................ 119
(2) Japan ........................ ... .............................. 133
Japan's typhoon nature .............................. 133
31. The Uniqueness of Japan ........................ 156
CHAPTER 4 CLIMATE IN ART ........................................
171
Watsuji Tetsuro. the Man and his Work ....................................
209
Chapter 1 The Basic Principles of Climate
( 1 ) T h e Phenomena of Climate
I use our word Fu-do, which means literally, "Wind and Ear th ,
as a general term for the natural environment of a given land, its
climate, its weather, the geological and productive nature of the
soil,
its topographic and scenic features. The ancient term for this
concept
was Sui-do, which might be literally translated as "Water and
Earth .
Behind these terms lies the ancient view of Nature as man's
environ-
ment compounded of earth, water, fire, and wind. It is not
without
reason that I wish to treat this natural environment of man not
as
32. "nature" but as "climate" in the above sense. But in order to
clarify
my reason, I must, in the first place, deal with the phenomenon
of
climate.
All of us live on a given land and the natural environment of
this land "environs" us whether we like it or not. People usually
discern this natural environment in the form of natural
phenomena
of various kinds, and accordingly concern themselves with the
influences
which such a natural environment exercises upon "us"-in some
cases
upon "us" as biological and physiological objects and in other
cases
upon "us" as being engaged in practical activities such as the
forma-
tion of a polity. Each of these influences is complicated enough
to
demand specialized study. However, what I am here concerned
with
is whether the climate we experience in daily life is to be
regarded
as a natural phenomenon. It is proper that natural science
33. should
treat climate as a natural phenomenon, but it is another question
whether the phenomena of climate are in essence objects of
natural
science.
By way of clarifying this question, let me quote as an example
the
phenomenon of cold, which is merely one element within
climate,
Chapter 1 The Basic Principles of Climate
( 1 ) T h e Phenomena of Climate
I use our word Fu-do, which means literally, "Wind and Ear th ,
as a general term for the natural environment of a given land, its
climate, its weather, the geological and productive nature of the
soil,
its topographic and scenic features. The ancient term for this
concept
was Sui-do, which might be literally translated as "Water and
Earth .
Behind these terms lies the ancient view of Nature as man's
environ-
34. ment compounded of earth, water, fire, and wind. It is not
without
reason that I wish to treat this natural environment of man not
as
"nature" but as "climate" in the above sense. But in order to
clarify
my reason, I must, in the first place, deal with the phenomenon
of
climate.
All of us live on a given land and the natural environment of
this land "environs" us whether we like it or not. People usually
discern this natural environment in the form of natural
phenomena
of various kinds, and accordingly concern themselves with the
influences
which such a natural environment exercises upon "us"-in some
cases
upon "us" as biological and physiological objects and in other
cases
upon "us" as being engaged in practical activities such as the
forma-
tion of a polity. Each of these influences is complicated enough
to
35. demand specialized study. However, what I am here concerned
with
is whether the climate we experience in daily life is to be
regarded
as a natural phenomenon. It is proper that natural science
should
treat climate as a natural phenomenon, but it is another question
whether the phenomena of climate are in essence objects of
natural
science.
By way of clarifying this question, let me quote as an example
the
phenomenon of cold, which is merely one element within
climate,
2 CHAPTER 1 T H E BASIC PRINCIPLES OF CLIMATE
CHAPTER 1 THE BASIC PRINCIPLES OF CLIMATE 5
and is something distinct and evident as far as our common
sense
is concerned. I t is an undeniable fact that we feel cold. But
what
is this cold that we feel? Is it that air of a certain temperature,
cold,
36. that is, as a physical object, stimulates the sensory organs in our
body
so that we as psychological subjects experience it as a certain
set mental
state? If so, it follows that the "cold" and "we" exist as separate
and independent entities in such a manner that only when the
cold
presses upon us from outside is there created an "intentional" or
directional relationship by which "we feel the cold". If this is
the
case, it is natural that this should be conceived in terms of the
in-
fluence of the cold upon us.
But is this really so? How can we know the independent
existence
of the cold before we feel cold? It is impossible. I t is by
feeling
cold, that we discover the cold. I t is simply by mistaking the
inten-
tional relationship that we consider that the cold is pressing in
on
us from outside. I t is not true that the intentional relationship
is
37. set up only when an object presses from outside. As far as
individual
consciousness is concerned, the subject possesses the
intentional structure
within itself and itself "directs itself towards something". The
"feel-
ing" of "feeling the cold" is not a "point" which establishes a
relation-
ship directed at the cold, but it is in itself a relationship in
virtue
of its "feeling" and it is in this relationship that we discover
cold.
The intentionality of such a relational structure is thus a
structure
of the subject in relation with the cold. The fact that "We feel
the
cold" is, first and foremost, an "intentional experience" of this
kind.
But, it may be argued, if this is the case, is not the cold merely
a moment of subjective experience? The cold thus discovered is
cold
limited to the sphere of the "I". But what we call the cold is a
transcendental object outside the "I", and not a mere feeling of
the
38. "I". Now how can a subjective experience establish a relation
with
such a transcendental object? In other words, how can the
feeling
of cold relate itself to the coldness of the outside air? This
question
involves a misunderstanding with regard to the object of the
intention
in the intentional relationship. The object of intention is not a
mental
entity. I t is not cold as an experience independent of objective
cold
that is the intentional object. When we feel the cold, it is not
the
"feeling" of cold that we feel, but the "coldness of the air" or
the
"cold. I n other words, the cold felt in intentional experience is
not subjective but objective. I t may be said, therefore, that an
in-
tentional relation in which we feel the cold is itself related to
the
coldness of the air. The cold as a transcendental existence only
exists
39. in this intentionality. Therefore, there can be no problem of the
relationship of the feeling of cold to the coldness of the air.
According to this view, the usual distinction between subject
and
object, or more particularly the distinction between "the c o l d
and
the "I" independently of each other, involves a certain
misunderstand-
ing. When we feel cold, we ourselves are already in the
coldness
of the outside air. That we come into relation with the cold
means
that we are outside in the cold. In this sense, our state is
characterized
by "ex-sistere" as Heidegger emphasizes, or, in our term, by
"inten-
tionality".
This leads me to the contention that we ourselves face ourselves
in
the state of "ex-sistere". Even in cases where we do not face
ourselves
by means of reflection or looking into ourselves, our selves are
exposed
40. to ourselves. Reflection is merely a form of grasping ourselves.
Fur-
thermore, it is not a primary mode of self-revelation. (But if the
word "reflect" is taken in its visual sense, i. e., if it is
understood as
to dash against something and rebound from it and to reveal
oneself in
this rebound or reflection, it can be argued that the word may
we11
indicate the way in which our selves are exposed to ourselves.)
W e
fetl the cold, or we are out if! thd c6ld. Therefore, in feeling the
Cold, We discov&r b u ~ e l v & in the Cold itself. Tkds does
not meah
2 CHAPTER 1 T H E BASIC PRINCIPLES OF CLIMATE
CHAPTER 1 THE BASIC PRINCIPLES OF CLIMATE 5
and is something distinct and evident as far as our common
sense
is concerned. I t is an undeniable fact that we feel cold. But
what
is this cold that we feel? Is it that air of a certain temperature,
cold,
41. that is, as a physical object, stimulates the sensory organs in our
body
so that we as psychological subjects experience it as a certain
set mental
state? If so, it follows that the "cold" and "we" exist as separate
and independent entities in such a manner that only when the
cold
presses upon us from outside is there created an "intentional" or
directional relationship by which "we feel the cold". If this is
the
case, it is natural that this should be conceived in terms of the
in-
fluence of the cold upon us.
But is this really so? How can we know the independent
existence
of the cold before we feel cold? It is impossible. I t is by
feeling
cold, that we discover the cold. I t is simply by mistaking the
inten-
tional relationship that we consider that the cold is pressing in
on
us from outside. I t is not true that the intentional relationship
is
42. set up only when an object presses from outside. As far as
individual
consciousness is concerned, the subject possesses the
intentional structure
within itself and itself "directs itself towards something". The
"feel-
ing" of "feeling the cold" is not a "point" which establishes a
relation-
ship directed at the cold, but it is in itself a relationship in
virtue
of its "feeling" and it is in this relationship that we discover
cold.
The intentionality of such a relational structure is thus a
structure
of the subject in relation with the cold. The fact that "We feel
the
cold" is, first and foremost, an "intentional experience" of this
kind.
But, it may be argued, if this is the case, is not the cold merely
a moment of subjective experience? The cold thus discovered is
cold
limited to the sphere of the "I". But what we call the cold is a
transcendental object outside the "I", and not a mere feeling of
the
43. "I". Now how can a subjective experience establish a relation
with
such a transcendental object? In other words, how can the
feeling
of cold relate itself to the coldness of the outside air? This
question
involves a misunderstanding with regard to the object of the
intention
in the intentional relationship. The object of intention is not a
mental
entity. I t is not cold as an experience independent of objective
cold
that is the intentional object. When we feel the cold, it is not
the
"feeling" of cold that we feel, but the "coldness of the air" or
the
"cold. I n other words, the cold felt in intentional experience is
not subjective but objective. I t may be said, therefore, that an
in-
tentional relation in which we feel the cold is itself related to
the
coldness of the air. The cold as a transcendental existence only
exists
44. in this intentionality. Therefore, there can be no problem of the
relationship of the feeling of cold to the coldness of the air.
According to this view, the usual distinction between subject
and
object, or more particularly the distinction between "the c o l d
and
the "I" independently of each other, involves a certain
misunderstand-
ing. When we feel cold, we ourselves are already in the
coldness
of the outside air. That we come into relation with the cold
means
that we are outside in the cold. In this sense, our state is
characterized
by "ex-sistere" as Heidegger emphasizes, or, in our term, by
"inten-
tionality".
This leads me to the contention that we ourselves face ourselves
in
the state of "ex-sistere". Even in cases where we do not face
ourselves
by means of reflection or looking into ourselves, our selves are
exposed
45. to ourselves. Reflection is merely a form of grasping ourselves.
Fur-
thermore, it is not a primary mode of self-revelation. (But if the
word "reflect" is taken in its visual sense, i. e., if it is
understood as
to dash against something and rebound from it and to reveal
oneself in
this rebound or reflection, it can be argued that the word may
we11
indicate the way in which our selves are exposed to ourselves.)
W e
fetl the cold, or we are out if! thd c6ld. Therefore, in feeling the
Cold, We discov&r b u ~ e l v & in the Cold itself. Tkds does
not meah
4 CHAPTER I THE BASIC PRINCIP1.ES OF CLIMATE
CHAPTER 1 THE BASIC PRINCIPLES OF CLIMATE 5
that we transfer our selves into the cold and there discover the
selves
thus transferred. The instant that the cold is discovered, we are
already outside in the cold. Therefore, the basic essence of what
is
"present outside" is not a thing or object such as the cold, but
46. we
ourselves. "Ex-sistere" is the fundamental principle of the
structure
of our selves, and it is on this principle that intentionality
depends.
That we feel the cold is an intentional experience, in which we
discover
our selves in the state of "ex-sistere", or our selves already
outside in
the cold.
We have considered the problem in terms of individual
conscious-
ness in the experience of cold. But, as we have been able to use
the
expression "we feel cold", without any contradiction, it is "we",
not
"I" alone that experience the cold. We feel the same cold in
common.
It is precisely because of this that we can use terms describing
the
cold in our exchange of daily greetings. The fact that the
feeling
of cold differs between us is possible only on the basis of our
feeling
47. the cold in common. Without this basis it would be quite
impossible
to recognise that any other "I" experiences the cold. Thus, it is
not
"I" alone but "we", or more strictly, "I" as "we" and "we" as
"I" that are outside in the cold. The structure of which "ex-
sistere"
is the fundamental principle is this "we", not the mere "I".
Accord-
ingly, "ex-sistere" is "to be out among other '1's' " rather than
"to
be out in a thing such as the cold". This is not an intentional
relation
but a "mutual relationship" of existence. Thus it is primarily
"we"
in this "mutual relationship" that discover our selves in the
cold.
I have attempted to define the phenomenon cold. However, we
d o not experience this kind of atmospheric phenomenon in
isolation
from others of its kind. I t is experienced in relation to warmth,
or
heat, or in connection with wind, rain, snow, sunshine, and so
forth.
48. I n other words the cold is simply one of the whole series of
similar
phenomena which we call weather. When we enter a warm room
after walking in the cold wind, when we stroll in the mild spring
breeze after a cold winter is over, or when we are caught in a
torrential shower on a boiling hot summer day, we first of all
apprehend
ourselves within such meteorological phenomena, which are
other
than our selves. Again, in changes in the weather, we first of all
ap-
prehend changes in ourselves. This weather, too, is not
experienced
in isolation. I t is experienced only in relation to the soil, the
topo-
graphic and scenic features and so on of a given land. A cold
wind
may be experienced as a mountain blast or the cold, dry wind
that
sweeps through Tokyo at the end of the winter. The spring
breeze
may be one which blows off cherry blossoms or which caresses
the
49. waves. So, too, the heat of summer may be of the kind to wither
rich verdure or to entice children to play merrily in the sea. As
we
find our gladdened o r pained selves in a wind that scatters the
cherry
blossoms, so do we apprehend our wilting selves in the very
heat of
summer that scorches down on plants and trees in a spell of dry
weather.
I n other words, we find ourselves-ourselves as an element in
the
"mutual relationshipv-in "climate".
Such self-apprehension is not the recognition of the "I" as the
subject that feels the cold and the heat or as the subject that is
glad-
dened by the cherry blossoms. In these experiences we do not
look
towards the "subject". We stiffen, or we put on warm clothes, or
we draw near the brazier when we feel cold. Or, we may feel
more
concern about putting clothes on our children o r seeing that
the old
50. are near the brazier. We work hard to have the money to buy
more
clothes and charcoal. Charcoal burners make charcoal in the
moun-
tains, and textile factories produce clothing materials. Thus, in
our
relationship with the cold, we come to engage ourselves,
individually
and socially, in various measures for protecting ourselves from
the
cold. I n the same way, when we rejoice in the cherry
blossoms, we
do not look to the subject; rather it is the blossoms that take our
4 CHAPTER I THE BASIC PRINCIP1.ES OF CLIMATE
CHAPTER 1 THE BASIC PRINCIPLES OF CLIMATE 5
that we transfer our selves into the cold and there discover the
selves
thus transferred. The instant that the cold is discovered, we are
already outside in the cold. Therefore, the basic essence of what
is
"present outside" is not a thing or object such as the cold, but
we
51. ourselves. "Ex-sistere" is the fundamental principle of the
structure
of our selves, and it is on this principle that intentionality
depends.
That we feel the cold is an intentional experience, in which we
discover
our selves in the state of "ex-sistere", or our selves already
outside in
the cold.
We have considered the problem in terms of individual
conscious-
ness in the experience of cold. But, as we have been able to use
the
expression "we feel cold", without any contradiction, it is "we",
not
"I" alone that experience the cold. We feel the same cold in
common.
It is precisely because of this that we can use terms describing
the
cold in our exchange of daily greetings. The fact that the
feeling
of cold differs between us is possible only on the basis of our
feeling
the cold in common. Without this basis it would be quite
52. impossible
to recognise that any other "I" experiences the cold. Thus, it is
not
"I" alone but "we", or more strictly, "I" as "we" and "we" as
"I" that are outside in the cold. The structure of which "ex-
sistere"
is the fundamental principle is this "we", not the mere "I".
Accord-
ingly, "ex-sistere" is "to be out among other '1's' " rather than
"to
be out in a thing such as the cold". This is not an intentional
relation
but a "mutual relationship" of existence. Thus it is primarily
"we"
in this "mutual relationship" that discover our selves in the
cold.
I have attempted to define the phenomenon cold. However, we
d o not experience this kind of atmospheric phenomenon in
isolation
from others of its kind. I t is experienced in relation to warmth,
or
heat, or in connection with wind, rain, snow, sunshine, and so
forth.
I n other words the cold is simply one of the whole series of
53. similar
phenomena which we call weather. When we enter a warm room
after walking in the cold wind, when we stroll in the mild spring
breeze after a cold winter is over, or when we are caught in a
torrential shower on a boiling hot summer day, we first of all …