This document summarizes the plot of the 1999 film The Matrix and discusses some of its major philosophical themes. It describes the film's story about Neo discovering that humanity is living in a simulated reality called "the Matrix" while their bodies are kept alive in pods. It discusses how the character Cypher wants to forget the truth and go back to the simulated world, saying "ignorance is bliss." The summary concludes by describing Neo's challenge to free humanity from the control of the Matrix.
PlatoBook VII of The RepublicThe Allegory of the CaveHeres.docxinfantsuk
Plato
Book VII of The Republic
The Allegory of the Cave
Here's a little story from Plato's most famous book, The Republic. Socrates is talking to a young follower of his named Glaucon, and is telling him this fable to illustrate what it's like to be a philosopher -- a lover of wisdom: Most people, including ourselves, live in a world of relative ignorance. We are even comfortable with that ignorance, because it is all we know. When we first start facing truth, the process may be frightening, and many people run back to their old lives. But if you continue to seek truth, you will eventually be able to handle it better. In fact, you want more! It's true that many people around you now may think you are weird or even a danger to society, but you don't care. Once you've tasted the truth, you won't ever want to go back to being ignorant!
[Socrates is speaking with Glaucon]
[Socrates:] And now, I said, let me show in a figure how far our nature is enlightened or unenlightened: --Behold! human beings living in a underground den, which has a mouth open towards the light and reaching all along the den; here they have been from their childhood, and have their legs and necks chained so that they cannot move, and can only see before them, being prevented by the chains from turning round their heads. Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette players have in front of them, over which they show the puppets.
[Glaucon:] I see.
And do you see, I said, men passing along the wall carrying all sorts of vessels, and statues and figures of animals made of wood and stone and various materials, which appear over the wall? Some of them are talking, others silent.
You have shown me a strange image, and they are strange prisoners.
Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?
True, he said; how could they see anything but the shadows if they were never allowed to move their heads?
And of the objects which are being carried in like manner they would only see the shadows?
Yes, he said.
And if they were able to converse with one another, would they not suppose that they were naming what was actually before them?
Very true.
And suppose further that the prison had an echo which came from the other side, would they not be sure to fancy when one of the passers-by spoke that the voice which they heard came from the passing shadow?
No question, he replied.
To them, I said, the truth would be literally nothing but the shadows of the images.
That is certain.
And now look again, and see what will naturally follow if the prisoners are released and disabused of their error. At first, when any of them is liberated and compelled suddenly to stand up and turn his neck round and walk and look towards th.
Plato (427-347 b.c.) lived and taught philosophy in ancient At.docxrowthechang
Plato (427-347
b.c.
) lived and taught philosophy in ancient Athens. In the following viewpoint, Plato asks his audience to imagine prisoners living in a cave. The people face a wall where shadows of various objects dance back and forth. The prisoners cannot turn their heads to discover the true nature of the shadows. Further, the prisoners cannot leave the cave to discover what the
reality
creating the shadows is like. Plato uses this story to illustrate his belief that we are trapped by our imperfect, subjective impressions of the world. Plato believes that people too quickly accept the first appearance of things. What people experience as reality is really a distorted reflection, or shadow, of the true reality. Plato believed that humans (in the present
life
) will never completely understand the world. Thus, Plato challenges his listeners to carefully use reason as a tool to examine all their beliefs.
As you read, consider the following questions:
According to Plato, humans sometimes find it hard to face reality. Why is this?
What is the nature of personal growth and education? Is Plato correct in suggesting that teachers often need to push students in order for them to face the truth?
What does Plato tell us about first impressions and prejudice?
"Next, then," I said, "take the following parable of education and
ignorance
as a picture of the condition of our nature. Imagine mankind as dwelling in an underground cave with a long entrance open to the light across the whole width of the cave; in this they have been from childhood, with necks and legs fettered, so they have to stay where they are. They cannot move their heads round because of the fetters, and they can only look forward, but light comes to them from fire burning behind them higher up at a distance. Between the fire and the prisoners is a road above their level, and along it imagine a low wall has been built, as puppet showmen have screens in front of their people over which they work their puppets." "I see," he said.
The Bearers and Things Carried
"See, then, bearers carrying along this wall all sorts of articles which they hold projecting above the wall, statues of men and other living things,
1
made of stone or wood and all kinds of stuff, some of the bearers speaking and some silent, as you might expect."
"What a remarkable, image," he said, "and what remarkable prisoners!"
"Just like ourselves," I said. "For, first of all, tell me this: What do you think such people would have seen of themselves and each other except their shadows, which the fire cast on the opposite wall of the cave?"
"I don't see how they could see anything else," said he, "if they were compelled to keep their heads unmoving all their lives!"
"Very well, what of the things being carried along? Would not this be the same?"
"Of course it would."
"Suppose the prisoners were able to talk together, don't you think that when they named the shadows which they saw passing they would believe they were nam.
Describe the movement of the person in Plato’s allegory of the cave..docxmeghanthrelkeld256
Describe the movement of the person in Plato’s allegory of the cave. Be very specific about the various stages in this movement, and then please explain how this allegory relates to our own lives. What is Plato’s idea about the best type of life?
Your response should be at least 500 words in length. You are required to use at least your textbook as source material for your response. All sources used, including the textbook, must be referenced; paraphrased and quoted material must have accompanying citations.
Plato (427-347
b.c.
) lived and taught philosophy in ancient Athens. In the following viewpoint, Plato asks his audience to imagine prisoners living in a cave. The people face a wall where shadows of various objects dance back and forth. The prisoners cannot turn their heads to discover the true nature of the shadows. Further, the prisoners cannot leave the cave to discover what the
reality
creating the shadows is like. Plato uses this story to illustrate his belief that we are trapped by our imperfect, subjective impressions of the world. Plato believes that people too quickly accept the first appearance of things. What people experience as reality is really a distorted reflection, or shadow, of the true reality. Plato believed that humans (in the present
life
) will never completely understand the world. Thus, Plato challenges his listeners to carefully use reason as a tool to examine all their beliefs.
As you read, consider the following questions:
According to Plato, humans sometimes find it hard to face reality. Why is this?
What is the nature of personal growth and education? Is Plato correct in suggesting that teachers often need to push students in order for them to face the truth?
What does Plato tell us about first impressions and prejudice?
"Next, then," I said, "take the following parable of education and
ignorance
as a picture of the condition of our nature. Imagine mankind as dwelling in an underground cave with a long entrance open to the light across the whole width of the cave; in this they have been from childhood, with necks and legs fettered, so they have to stay where they are. They cannot move their heads round because of the fetters, and they can only look forward, but light comes to them from fire burning behind them higher up at a distance. Between the fire and the prisoners is a road above their level, and along it imagine a low wall has been built, as puppet showmen have screens in front of their people over which they work their puppets." "I see," he said.
The Bearers and Things Carried
"See, then, bearers carrying along this wall all sorts of articles which they hold projecting above the wall, statues of men and other living things,
1
made of stone or wood and all kinds of stuff, some of the bearers speaking and some silent, as you might expect."
"What a remarkable, image," he said, "and what remarkable prisoners!"
"Just like ourselves," I said. "For, first of all, tell me this: What do you think .
1 Borough of Manhattan Community College The Alleg.docxjoyjonna282
1
Borough of Manhattan Community College
The Allegory of the Cave
by
Plato
‘If we’re thinking about the effect of education—or the lack of it—on our nature, there’s
another comparison we can make. Picture human beings living in some sort of
underground cave dwelling, with an entrance which is long, as wide as the cave, and open
to the light. Here they live, from earliest childhood, with their legs and necks in chains,
so that they have to stay where they are, looking only ahead of them, prevented by the
chains from turning their heads. They have light from a distant fire, which is burning
behind them and above them. Between the fire and the prisoners, at a higher level than
them, is a path along which you must picture a low wall that has been built, like the
screen which hides people when they are giving a puppet show, and above which they
make the puppets appear.’
‘Yes, I can picture all that,’ he said.
‘Picture also, along the length of the wall, people carrying all sorts of implements
which project above it, and statues of people, and animals made of stone and wood and
all kinds of materials. As you’d expect, some of the people carrying the objects are
speaking, while others are silent.’
‘A strange picture. And strange prisoners.’
‘No more strange than us,’ I said. ‘Do you think that, for a start, that prisoners of
that sort have ever seen anything more of themselves and of one another than the
shadows cast by the fire on the wall of the cave in front of them?’
‘How could they, if they had been prevented from moving their heads all their
lives?’
‘What about the objects which are being carried? Wouldn’t they see only
shadows of these also?”
‘Yes, of course.’
‘So if they were able to talk to one another, don’t you think they’d believe that the
things they were giving names to were the things they could see passing?’
‘Yes, they’d be bound to.’
‘What if the prison had an echo from the wall in front of them? Every time one of
the people passing by spoke, do you suppose they’d believe the source of the sound to be
anything other than the passing shadow?’
‘No, that’s exactly what they would think.’
‘All in all, then, what people in this situation would take for truth would be
nothing more than the shadows of the manufactured objects.’
‘Necessarily.’
‘Suppose nature brought this state of affairs to an end,’ I said. ‘Think what their
release from their chains and the cure for their ignorance would be like. When one of
them was untied, and compelled suddenly to stand up, turn his head, start walking, and
look towards the light, he’d find all these things painful. Because of the glare he’d be
unable to see the things whose shadows he used to see before. What do you suppose he’d
2
say if he was told that what he used to see before was of no importance, whereas now his
eyesight was better, since he was closer to what is, and looking at things which more
truly are? ...
The Republic Book VIIThe Allegory of the Cave”By Plato .docxssusera34210
The Republic Book VII:
“The Allegory of the Cave”
By Plato
Written 360 B.C.E
Translated by Benjamin Jowett
NOTE: Plato, the most creative and influential of Socrates' disciples, wrote dialogues, in which he frequently used the figure of Socrates to espouse his own (Plato's) full-fledged philosophy. In "The Republic," Plato sums up his views in an image of ignorant humanity, trapped in the depths and not even aware of its own limited perspective. If he were living today, Plato might replace his rather awkward cave metaphor with a movie theater, with the projector replacing the fire, the film replacing the objects which cast shadows, the shadows on the cave wall with the projected movie on the screen, and the echo with the loudspeakers behind the screen. The essential point is that the prisoners in the cave are not seeing reality, but only a shadowy representation of it. The importance of the allegory lies in Plato's belief that there are invisible truths lying under the apparent surface of things which only the most enlightened can grasp
SOCRATES - GLAUCON
And now Glaucon, I said, let me show in a figure how far our nature is enlightened or unenlightened: --Behold! human beings living in a underground den, which has a mouth open towards the light and reaching all along the den; here they have been from their childhood, and have their legs and necks chained so that they cannot move, and can only see before them, being prevented by the chains from turning round their heads. Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette players have in front of them, over which they show the puppets.
I see.
And do you see, I said, men passing along the wall carrying all sorts of vessels, and statues and figures of animals made of wood and stone and various materials, which appear over the wall? Some of them are talking, others silent.
You have shown me a strange image, and they are strange prisoners.
Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?
True, he said; how could they see anything but the shadows if they were never allowed to move their heads?
And of the objects which are being carried in like manner, they would only see the shadows?
Yes, he said.
And if they were able to converse with one another, would they not suppose that they were naming what was actually before them?
Very true.
And suppose further that the prison had an echo which came from the other side, would they not be sure to fancy when one of the passers-by spoke that the voice which they heard came from the passing shadow?
No question, he replied.
To them, I said, the truth would be literally nothing but the shadows of the images.
That is certain.
And now look aga ...
Plato The Republic BOOK VII ON SHADOWS AND REALITIE.docxrandymartin91030
Plato
The Republic
BOOK VII: ON SHADOWS AND REALITIES IN EDUCATION
(SOCRATES, GLAUCON.)
AND now, I said, let me show in a figure how far our nature is enlightened or
unenlightened: Behold! human beings living in an underground den, which has a mouth
open toward the light and reaching all along the den; here they have been from their
childhood, and have their legs and necks chained so that they cannot move, and can only see
before them, being prevented by the chains from turning round their heads. Above and
behind them a fire is blazing at a distance, and between the fire and the prisoners there is a
raised way; and you will see, if you look, a low wall built along the way, like the screen
which marionette-players have in front of them, over which they show the puppets.
I see.
And do you see, I said, men passing along the wall carrying all sorts of vessels, and statues
and figures of animals made of wood and stone and various materials, which appear over
the wall? Some of them are talking, others silent.
You have shown me a strange image, and they are strange prisoners.
Like ourselves, I replied; and they see only their own shadows, or the shadows of one
another, which the fire throws on the opposite wall of the cave?
True, he said; how could they see anything but the shadows if they were never allowed to
move their heads?
And of the objects which are being carried in like manner they would only see the shadows?
Yes, he said.
And if they were able to converse with one another, would they not suppose that they were
naming what was actually before them?
Very true.
And suppose further that the prison had an echo which came from the other side, would
they not be sure to fancy when one of the passers-by spoke that the voice which they heard
came from the passing shadow?
No question, he replied.
To them, I said, the truth would be literally nothing but the shadows of the images.
That is certain.
And now look again, and see what will naturally follow if the prisoners are released and
disabused of their error. At first, when any of them is liberated and compelled suddenly to
stand up and turn his neck round and walk and look toward the light, he will suffer sharp
pains; the glare will distress him, and he will be unable to see the realities of which in his
former state he had seen the shadows; and then conceive someone saying to him, that what
he saw before was an illusion, but that now, when he is approaching nearer to being and his
eye is turned toward more real existence, he has a clearer vision—what will be his reply?
And you may further imagine that his instructor is pointing to the objects as they pass and
requiring him to name them—will he not be perplexed? Will he not fancy that the shadows
which he formerly saw are truer than the objects which are now shown to him?
Far truer.
And if he is compelled to look straight at the light, will he not have a pain in his eyes which
will m.
The Republicby Plato translated by Benjamin JowettBook VII.docxoreo10
The Republic
by Plato
translated by Benjamin Jowett
Book VII - On Shadows and Realities in Education
SOCRATES - GLAUCON
AND now, I said, let me show in a figure how far our nature is enlightened or unenlightened: --Behold! human beings living in a underground den, which has a mouth open towards the light and reaching all along the den; here they have been from their childhood, and have their legs and necks chained so that they cannot move, and can only see before them, being prevented by the chains from turning round their heads. Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette players have in front of them, over which they show the puppets.
I see.
And do you see, I said, men passing along the wall carrying all sorts of vessels, and statues and figures of animals made of wood and stone and various materials, which appear over the wall? Some of them are talking, others silent.
You have shown me a strange image, and they are strange prisoners.
Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?
True, he said; how could they see anything but the shadows if they were never allowed to move their heads?
And of the objects which are being carried in like manner they would only see the shadows?
Yes, he said.
And if they were able to converse with one another, would they not suppose that they were naming what was actually before them?
Very true.
And suppose further that the prison had an echo which came from the other side, would they not be sure to fancy when one of the passers-by spoke that the voice which they heard came from the passing shadow?
No question, he replied.
To them, I said, the truth would be literally nothing but the shadows of the images.
That is certain.
And now look again, and see what will naturally follow it' the prisoners are released and disabused of their error. At first, when any of them is liberated and compelled suddenly to stand up and turn his neck round and walk and look towards the light, he will suffer sharp pains; the glare will distress him, and he will be unable to see the realities of which in his former state he had seen the shadows; and then conceive some one saying to him, that what he saw before was an illusion, but that now, when he is approaching nearer to being and his eye is turned towards more real existence, he has a clearer vision, -what will be his reply? And you may further imagine that his instructor is pointing to the objects as they pass and requiring him to name them, -will he not be perplexed? Will he not fancy that the shadows which he formerly saw are truer than the objects which are now shown to him?
Far truer.
And if he is compelled to look straight at the light, will he not have a pain in his eyes ...
PlatoBook VII of The RepublicThe Allegory of the CaveHeres.docxinfantsuk
Plato
Book VII of The Republic
The Allegory of the Cave
Here's a little story from Plato's most famous book, The Republic. Socrates is talking to a young follower of his named Glaucon, and is telling him this fable to illustrate what it's like to be a philosopher -- a lover of wisdom: Most people, including ourselves, live in a world of relative ignorance. We are even comfortable with that ignorance, because it is all we know. When we first start facing truth, the process may be frightening, and many people run back to their old lives. But if you continue to seek truth, you will eventually be able to handle it better. In fact, you want more! It's true that many people around you now may think you are weird or even a danger to society, but you don't care. Once you've tasted the truth, you won't ever want to go back to being ignorant!
[Socrates is speaking with Glaucon]
[Socrates:] And now, I said, let me show in a figure how far our nature is enlightened or unenlightened: --Behold! human beings living in a underground den, which has a mouth open towards the light and reaching all along the den; here they have been from their childhood, and have their legs and necks chained so that they cannot move, and can only see before them, being prevented by the chains from turning round their heads. Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette players have in front of them, over which they show the puppets.
[Glaucon:] I see.
And do you see, I said, men passing along the wall carrying all sorts of vessels, and statues and figures of animals made of wood and stone and various materials, which appear over the wall? Some of them are talking, others silent.
You have shown me a strange image, and they are strange prisoners.
Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?
True, he said; how could they see anything but the shadows if they were never allowed to move their heads?
And of the objects which are being carried in like manner they would only see the shadows?
Yes, he said.
And if they were able to converse with one another, would they not suppose that they were naming what was actually before them?
Very true.
And suppose further that the prison had an echo which came from the other side, would they not be sure to fancy when one of the passers-by spoke that the voice which they heard came from the passing shadow?
No question, he replied.
To them, I said, the truth would be literally nothing but the shadows of the images.
That is certain.
And now look again, and see what will naturally follow if the prisoners are released and disabused of their error. At first, when any of them is liberated and compelled suddenly to stand up and turn his neck round and walk and look towards th.
Plato (427-347 b.c.) lived and taught philosophy in ancient At.docxrowthechang
Plato (427-347
b.c.
) lived and taught philosophy in ancient Athens. In the following viewpoint, Plato asks his audience to imagine prisoners living in a cave. The people face a wall where shadows of various objects dance back and forth. The prisoners cannot turn their heads to discover the true nature of the shadows. Further, the prisoners cannot leave the cave to discover what the
reality
creating the shadows is like. Plato uses this story to illustrate his belief that we are trapped by our imperfect, subjective impressions of the world. Plato believes that people too quickly accept the first appearance of things. What people experience as reality is really a distorted reflection, or shadow, of the true reality. Plato believed that humans (in the present
life
) will never completely understand the world. Thus, Plato challenges his listeners to carefully use reason as a tool to examine all their beliefs.
As you read, consider the following questions:
According to Plato, humans sometimes find it hard to face reality. Why is this?
What is the nature of personal growth and education? Is Plato correct in suggesting that teachers often need to push students in order for them to face the truth?
What does Plato tell us about first impressions and prejudice?
"Next, then," I said, "take the following parable of education and
ignorance
as a picture of the condition of our nature. Imagine mankind as dwelling in an underground cave with a long entrance open to the light across the whole width of the cave; in this they have been from childhood, with necks and legs fettered, so they have to stay where they are. They cannot move their heads round because of the fetters, and they can only look forward, but light comes to them from fire burning behind them higher up at a distance. Between the fire and the prisoners is a road above their level, and along it imagine a low wall has been built, as puppet showmen have screens in front of their people over which they work their puppets." "I see," he said.
The Bearers and Things Carried
"See, then, bearers carrying along this wall all sorts of articles which they hold projecting above the wall, statues of men and other living things,
1
made of stone or wood and all kinds of stuff, some of the bearers speaking and some silent, as you might expect."
"What a remarkable, image," he said, "and what remarkable prisoners!"
"Just like ourselves," I said. "For, first of all, tell me this: What do you think such people would have seen of themselves and each other except their shadows, which the fire cast on the opposite wall of the cave?"
"I don't see how they could see anything else," said he, "if they were compelled to keep their heads unmoving all their lives!"
"Very well, what of the things being carried along? Would not this be the same?"
"Of course it would."
"Suppose the prisoners were able to talk together, don't you think that when they named the shadows which they saw passing they would believe they were nam.
Describe the movement of the person in Plato’s allegory of the cave..docxmeghanthrelkeld256
Describe the movement of the person in Plato’s allegory of the cave. Be very specific about the various stages in this movement, and then please explain how this allegory relates to our own lives. What is Plato’s idea about the best type of life?
Your response should be at least 500 words in length. You are required to use at least your textbook as source material for your response. All sources used, including the textbook, must be referenced; paraphrased and quoted material must have accompanying citations.
Plato (427-347
b.c.
) lived and taught philosophy in ancient Athens. In the following viewpoint, Plato asks his audience to imagine prisoners living in a cave. The people face a wall where shadows of various objects dance back and forth. The prisoners cannot turn their heads to discover the true nature of the shadows. Further, the prisoners cannot leave the cave to discover what the
reality
creating the shadows is like. Plato uses this story to illustrate his belief that we are trapped by our imperfect, subjective impressions of the world. Plato believes that people too quickly accept the first appearance of things. What people experience as reality is really a distorted reflection, or shadow, of the true reality. Plato believed that humans (in the present
life
) will never completely understand the world. Thus, Plato challenges his listeners to carefully use reason as a tool to examine all their beliefs.
As you read, consider the following questions:
According to Plato, humans sometimes find it hard to face reality. Why is this?
What is the nature of personal growth and education? Is Plato correct in suggesting that teachers often need to push students in order for them to face the truth?
What does Plato tell us about first impressions and prejudice?
"Next, then," I said, "take the following parable of education and
ignorance
as a picture of the condition of our nature. Imagine mankind as dwelling in an underground cave with a long entrance open to the light across the whole width of the cave; in this they have been from childhood, with necks and legs fettered, so they have to stay where they are. They cannot move their heads round because of the fetters, and they can only look forward, but light comes to them from fire burning behind them higher up at a distance. Between the fire and the prisoners is a road above their level, and along it imagine a low wall has been built, as puppet showmen have screens in front of their people over which they work their puppets." "I see," he said.
The Bearers and Things Carried
"See, then, bearers carrying along this wall all sorts of articles which they hold projecting above the wall, statues of men and other living things,
1
made of stone or wood and all kinds of stuff, some of the bearers speaking and some silent, as you might expect."
"What a remarkable, image," he said, "and what remarkable prisoners!"
"Just like ourselves," I said. "For, first of all, tell me this: What do you think .
1 Borough of Manhattan Community College The Alleg.docxjoyjonna282
1
Borough of Manhattan Community College
The Allegory of the Cave
by
Plato
‘If we’re thinking about the effect of education—or the lack of it—on our nature, there’s
another comparison we can make. Picture human beings living in some sort of
underground cave dwelling, with an entrance which is long, as wide as the cave, and open
to the light. Here they live, from earliest childhood, with their legs and necks in chains,
so that they have to stay where they are, looking only ahead of them, prevented by the
chains from turning their heads. They have light from a distant fire, which is burning
behind them and above them. Between the fire and the prisoners, at a higher level than
them, is a path along which you must picture a low wall that has been built, like the
screen which hides people when they are giving a puppet show, and above which they
make the puppets appear.’
‘Yes, I can picture all that,’ he said.
‘Picture also, along the length of the wall, people carrying all sorts of implements
which project above it, and statues of people, and animals made of stone and wood and
all kinds of materials. As you’d expect, some of the people carrying the objects are
speaking, while others are silent.’
‘A strange picture. And strange prisoners.’
‘No more strange than us,’ I said. ‘Do you think that, for a start, that prisoners of
that sort have ever seen anything more of themselves and of one another than the
shadows cast by the fire on the wall of the cave in front of them?’
‘How could they, if they had been prevented from moving their heads all their
lives?’
‘What about the objects which are being carried? Wouldn’t they see only
shadows of these also?”
‘Yes, of course.’
‘So if they were able to talk to one another, don’t you think they’d believe that the
things they were giving names to were the things they could see passing?’
‘Yes, they’d be bound to.’
‘What if the prison had an echo from the wall in front of them? Every time one of
the people passing by spoke, do you suppose they’d believe the source of the sound to be
anything other than the passing shadow?’
‘No, that’s exactly what they would think.’
‘All in all, then, what people in this situation would take for truth would be
nothing more than the shadows of the manufactured objects.’
‘Necessarily.’
‘Suppose nature brought this state of affairs to an end,’ I said. ‘Think what their
release from their chains and the cure for their ignorance would be like. When one of
them was untied, and compelled suddenly to stand up, turn his head, start walking, and
look towards the light, he’d find all these things painful. Because of the glare he’d be
unable to see the things whose shadows he used to see before. What do you suppose he’d
2
say if he was told that what he used to see before was of no importance, whereas now his
eyesight was better, since he was closer to what is, and looking at things which more
truly are? ...
The Republic Book VIIThe Allegory of the Cave”By Plato .docxssusera34210
The Republic Book VII:
“The Allegory of the Cave”
By Plato
Written 360 B.C.E
Translated by Benjamin Jowett
NOTE: Plato, the most creative and influential of Socrates' disciples, wrote dialogues, in which he frequently used the figure of Socrates to espouse his own (Plato's) full-fledged philosophy. In "The Republic," Plato sums up his views in an image of ignorant humanity, trapped in the depths and not even aware of its own limited perspective. If he were living today, Plato might replace his rather awkward cave metaphor with a movie theater, with the projector replacing the fire, the film replacing the objects which cast shadows, the shadows on the cave wall with the projected movie on the screen, and the echo with the loudspeakers behind the screen. The essential point is that the prisoners in the cave are not seeing reality, but only a shadowy representation of it. The importance of the allegory lies in Plato's belief that there are invisible truths lying under the apparent surface of things which only the most enlightened can grasp
SOCRATES - GLAUCON
And now Glaucon, I said, let me show in a figure how far our nature is enlightened or unenlightened: --Behold! human beings living in a underground den, which has a mouth open towards the light and reaching all along the den; here they have been from their childhood, and have their legs and necks chained so that they cannot move, and can only see before them, being prevented by the chains from turning round their heads. Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette players have in front of them, over which they show the puppets.
I see.
And do you see, I said, men passing along the wall carrying all sorts of vessels, and statues and figures of animals made of wood and stone and various materials, which appear over the wall? Some of them are talking, others silent.
You have shown me a strange image, and they are strange prisoners.
Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?
True, he said; how could they see anything but the shadows if they were never allowed to move their heads?
And of the objects which are being carried in like manner, they would only see the shadows?
Yes, he said.
And if they were able to converse with one another, would they not suppose that they were naming what was actually before them?
Very true.
And suppose further that the prison had an echo which came from the other side, would they not be sure to fancy when one of the passers-by spoke that the voice which they heard came from the passing shadow?
No question, he replied.
To them, I said, the truth would be literally nothing but the shadows of the images.
That is certain.
And now look aga ...
Plato The Republic BOOK VII ON SHADOWS AND REALITIE.docxrandymartin91030
Plato
The Republic
BOOK VII: ON SHADOWS AND REALITIES IN EDUCATION
(SOCRATES, GLAUCON.)
AND now, I said, let me show in a figure how far our nature is enlightened or
unenlightened: Behold! human beings living in an underground den, which has a mouth
open toward the light and reaching all along the den; here they have been from their
childhood, and have their legs and necks chained so that they cannot move, and can only see
before them, being prevented by the chains from turning round their heads. Above and
behind them a fire is blazing at a distance, and between the fire and the prisoners there is a
raised way; and you will see, if you look, a low wall built along the way, like the screen
which marionette-players have in front of them, over which they show the puppets.
I see.
And do you see, I said, men passing along the wall carrying all sorts of vessels, and statues
and figures of animals made of wood and stone and various materials, which appear over
the wall? Some of them are talking, others silent.
You have shown me a strange image, and they are strange prisoners.
Like ourselves, I replied; and they see only their own shadows, or the shadows of one
another, which the fire throws on the opposite wall of the cave?
True, he said; how could they see anything but the shadows if they were never allowed to
move their heads?
And of the objects which are being carried in like manner they would only see the shadows?
Yes, he said.
And if they were able to converse with one another, would they not suppose that they were
naming what was actually before them?
Very true.
And suppose further that the prison had an echo which came from the other side, would
they not be sure to fancy when one of the passers-by spoke that the voice which they heard
came from the passing shadow?
No question, he replied.
To them, I said, the truth would be literally nothing but the shadows of the images.
That is certain.
And now look again, and see what will naturally follow if the prisoners are released and
disabused of their error. At first, when any of them is liberated and compelled suddenly to
stand up and turn his neck round and walk and look toward the light, he will suffer sharp
pains; the glare will distress him, and he will be unable to see the realities of which in his
former state he had seen the shadows; and then conceive someone saying to him, that what
he saw before was an illusion, but that now, when he is approaching nearer to being and his
eye is turned toward more real existence, he has a clearer vision—what will be his reply?
And you may further imagine that his instructor is pointing to the objects as they pass and
requiring him to name them—will he not be perplexed? Will he not fancy that the shadows
which he formerly saw are truer than the objects which are now shown to him?
Far truer.
And if he is compelled to look straight at the light, will he not have a pain in his eyes which
will m.
The Republicby Plato translated by Benjamin JowettBook VII.docxoreo10
The Republic
by Plato
translated by Benjamin Jowett
Book VII - On Shadows and Realities in Education
SOCRATES - GLAUCON
AND now, I said, let me show in a figure how far our nature is enlightened or unenlightened: --Behold! human beings living in a underground den, which has a mouth open towards the light and reaching all along the den; here they have been from their childhood, and have their legs and necks chained so that they cannot move, and can only see before them, being prevented by the chains from turning round their heads. Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette players have in front of them, over which they show the puppets.
I see.
And do you see, I said, men passing along the wall carrying all sorts of vessels, and statues and figures of animals made of wood and stone and various materials, which appear over the wall? Some of them are talking, others silent.
You have shown me a strange image, and they are strange prisoners.
Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?
True, he said; how could they see anything but the shadows if they were never allowed to move their heads?
And of the objects which are being carried in like manner they would only see the shadows?
Yes, he said.
And if they were able to converse with one another, would they not suppose that they were naming what was actually before them?
Very true.
And suppose further that the prison had an echo which came from the other side, would they not be sure to fancy when one of the passers-by spoke that the voice which they heard came from the passing shadow?
No question, he replied.
To them, I said, the truth would be literally nothing but the shadows of the images.
That is certain.
And now look again, and see what will naturally follow it' the prisoners are released and disabused of their error. At first, when any of them is liberated and compelled suddenly to stand up and turn his neck round and walk and look towards the light, he will suffer sharp pains; the glare will distress him, and he will be unable to see the realities of which in his former state he had seen the shadows; and then conceive some one saying to him, that what he saw before was an illusion, but that now, when he is approaching nearer to being and his eye is turned towards more real existence, he has a clearer vision, -what will be his reply? And you may further imagine that his instructor is pointing to the objects as they pass and requiring him to name them, -will he not be perplexed? Will he not fancy that the shadows which he formerly saw are truer than the objects which are now shown to him?
Far truer.
And if he is compelled to look straight at the light, will he not have a pain in his eyes ...
And now, I said, let me show in a figure how far our nature is enl.docxjustine1simpson78276
And now, I said, let me show in a figure how far our nature is enlightened or unenlightened:—Behold! human beings living in a underground den, which has a mouth open towards the light and reaching all along the den; here they have been from their childhood, and have their legs and necks chained so that they cannot move, and can only see before them, being prevented by the chains from turning round their heads. Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette players have in front of them, over which they show the puppets.
I see.
And do you see, I said, men passing along the wall carrying all sorts of vessels, and statues and figures of animals made of wood and stone and various materials, which appear over the wall? Some of them are talking, others silent.
You have shown me a strange image, and they are strange prisoners.
Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?
True, he said; how could they see anything but the shadows if they were never allowed to move their heads?
And of the objects which are being carried in like manner they would only see the shadows?
Yes, he said.
And if they were able to converse with one another, would they not suppose that they were naming what was actually before them?
Very true.
And suppose further that the prison had an echo which came from the other side, would they not be sure to fancy when one of the passers-by spoke that the voice which they heard came from the passing shadow?
No question, he replied.
To them, I said, the truth would be literally nothing but the shadows of the images.
That is certain.
And now look again, and see what will naturally follow if the prisoners are released and disabused of their error. At first, when any of them is liberated and compelled suddenly to stand up and turn his neck round and walk and look towards the light, he will suffer sharp pains; the glare will distress him, and he will be unable to see the realities of which in his former state he had seen the shadows; and then conceive some one saying to him, that what he saw before was an illusion, but that now, when he is approaching nearer to being and his eye is turned towards more real existence, he has a clearer vision,—what will be his reply? And you may further imagine that his instructor is pointing to the objects as they pass and requiring him to name them,—will he not be perplexed? Will he not fancy that the shadows which he formerly saw are truer than the objects which are now shown to him?
Far truer.
And if he is compelled to look straight at the light, will he not have a pain in his eyes which will make him turn away to take refuge in the objects of vision which he can see, and which he will conceive to be in reality clearer than the things which .
Socrates - GLAUCON And now, I said, let me show in a figure how .docxsamuel699872
Socrates - GLAUCON
And now, I said, let me show in a figure how far our nature is enlightened or unenlightened: --Behold! human beings living in a underground den, which has a mouth open towards the light and reaching all along the den; here they have been from their childhood, and have their legs and necks chained so that they cannot move, and can only see before them, being prevented by the chains from turning round their heads. Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette players have in front of them, over which they show the puppets.
I see.
And do you see, I said, men passing along the wall carrying all sorts of vessels, and statues and figures of animals made of wood and stone and various materials, which appear over the wall? Some of them are talking, others silent.
You have shown me a strange image, and they are strange prisoners.
Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?
True, he said; how could they see anything but the shadows if they were never allowed to move their heads?
And of the objects which are being carried in like manner they would only see the shadows?
Yes, he said.
And if they were able to converse with one another, would they not suppose that they were naming what was actually before them?
Very true.
And suppose further that the prison had an echo which came from the other side, would they not be sure to fancy when one of the passers-by spoke that the voice which they heard came from the passing shadow?
No question, he replied.
To them, I said, the truth would be literally nothing but the shadows of the images.
That is certain.
And now look again, and see what will naturally follow it' the prisoners are released and disabused of their error. At first, when any of them is liberated and compelled suddenly to stand up and turn his neck round and walk and look towards the light, he will suffer sharp pains; the glare will distress him, and he will be unable to see the realities of which in his former state he had seen the shadows; and then conceive some one saying to him, that what he saw before was an illusion, but that now, when he is approaching nearer to being and his eye is turned towards more real existence, he has a clearer vision, -what will be his reply? And you may further imagine that his instructor is pointing to the objects as they pass and requiring him to name them, -will he not be perplexed? Will he not fancy that the shadows which he formerly saw are truer than the objects which are now shown to him?
Far truer.
And if he is compelled to look straight at the light, will he not have a pain in his eyes which will make him turn away to take and take in the objects of vision which he can see, and which he will con.
After reading the Cave over very carefully, pick any moment in the.docxdaniahendric
After reading the Cave over very carefully, pick any moment in the narrative of the Cave that you can relate to.
1. Identify this passage in the Cave and relate its basic meaning
2. Give an example of how it relates to your own life today in MD.
PHILOSOPHY
Philosophy Texts—Posted also in Core Readings of each Week
1. Plato and Socrates: Weeks 1-4 <Read First pls>
University of Washington, Faculty
http://faculty.washington.edu/smcohen/320/cave.htm
BOOK VII: The Cave
And now, I said, let me show in a figure how far our nature is enlightened or unenlightened:—Behold! human beings living in a underground den, which has a mouth open towards the light and reaching all along the den; here they have been from their childhood, and have their legs and necks chained so that they cannot move, and can only see before them, being prevented by the chains from turning round their heads. Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette players have in front of them, over which they show the puppets.
I see.
And do you see, I said, men passing along the wall carrying all sorts of vessels, and statues and figures of animals made of wood and stone and various materials, which appear over the wall? Some of them are talking, others silent.
You have shown me a strange image, and they are strange prisoners.
Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?
True, he said; how could they see anything but the shadows if they were never allowed to move their heads?
And of the objects which are being carried in like manner they would only see the shadows?
Yes, he said.
And if they were able to converse with one another, would they not suppose that they were naming what was actually before them?
Very true.
And suppose further that the prison had an echo which came from the other side, would they not be sure to fancy when one of the passers-by spoke that the voice which they heard came from the passing shadow?
No question, he replied.
To them, I said, the truth would be literally nothing but the shadows of the images.
That is certain.
And now look again, and see what will naturally follow if the prisoners are released and disabused of their error. At first, when any of them is liberated and compelled suddenly to stand up and turn his neck round and walk and look towards the light, he will suffer sharp pains; the glare will distress him, and he will be unable to see the realities of which in his former state he had seen the shadows; and then conceive some one saying to him, that what he saw before was an illusion, but that now, when he is approaching nearer to being and his eye is turned towards more real existence, he has a clearer vision,—what will be his reply? And you may further imagin ...
1
The Republic
by Plato
Book VII.
And now, I said, let me show in a figure how far our nature is enlightened
or unenlightened:—Behold! human beings living in a underground den,
which has a mouth open towards the light and reaching all along the den;
here they have been from their childhood, and have their legs and necks
chained so that they cannot move, and can only see before them, being
prevented by the chains from turning round their heads. Above and
behind them a fire is blazing at a distance, and between the fire and the
prisoners there is a raised way; and you will see, if you look, a low wall
built along the way, like the screen which marionette players have in front
of them, over which they show the puppets.
I see.
And do you see, I said, men passing along the wall carrying all sorts of
vessels, and statues and figures of animals made of wood and stone and
various materials, which appear over the wall? Some of them are talking,
others silent.
You have shown me a strange image, and they are strange prisoners.
Like ourselves, I replied; and they see only their own shadows, or the
shadows of one another, which the fire throws on the opposite wall of the
2
cave?
True, he said; how could they see anything but the shadows if they were
never allowed to move their heads?
And of the objects which are being carried in like manner they would only
see the shadows?
Yes, he said.
And if they were able to converse with one another, would they not
suppose that they were naming what was actually before them?
Very true.
And suppose further that the prison had an echo which came from the
other side, would they not be sure to fancy when one of the passers-by
spoke that the voice which they heard came from the passing shadow?
No question, he replied.
To them, I said, the truth would be literally nothing but the shadows of the
images.
That is certain.
And now look again, and see what will naturally follow if the prisoners are
released and disabused of their error. At first, when any of them is
3
liberated and compelled suddenly to stand up and turn his neck round
and walk and look towards the light, he will suffer sharp pains; the glare
will distress him, and he will be unable to see the realities of which in his
former state he had seen the shadows; and then conceive some one
saying to him, that what he saw before was an illusion, but that now, when
he is approaching nearer to being and his eye is turned towards more real
existence, he has a clearer vision,—what will be his reply? And you may
further imagine that his instructor is pointing to the objects as they pass
and requiring him to name them,—will he not be perplexed? Will he not
fancy that the shadows which he formerly saw are truer than the objects
which are now shown to him?
Far truer.
And if he is compelled to look straight at the light, will he no.
1
The Republic
by Plato
Book VII.
And now, I said, let me show in a figure how far our nature is enlightened
or unenlightened:—Behold! human beings living in a underground den,
which has a mouth open towards the light and reaching all along the den;
here they have been from their childhood, and have their legs and necks
chained so that they cannot move, and can only see before them, being
prevented by the chains from turning round their heads. Above and
behind them a fire is blazing at a distance, and between the fire and the
prisoners there is a raised way; and you will see, if you look, a low wall
built along the way, like the screen which marionette players have in front
of them, over which they show the puppets.
I see.
And do you see, I said, men passing along the wall carrying all sorts of
vessels, and statues and figures of animals made of wood and stone and
various materials, which appear over the wall? Some of them are talking,
others silent.
You have shown me a strange image, and they are strange prisoners.
Like ourselves, I replied; and they see only their own shadows, or the
shadows of one another, which the fire throws on the opposite wall of the
2
cave?
True, he said; how could they see anything but the shadows if they were
never allowed to move their heads?
And of the objects which are being carried in like manner they would only
see the shadows?
Yes, he said.
And if they were able to converse with one another, would they not
suppose that they were naming what was actually before them?
Very true.
And suppose further that the prison had an echo which came from the
other side, would they not be sure to fancy when one of the passers-by
spoke that the voice which they heard came from the passing shadow?
No question, he replied.
To them, I said, the truth would be literally nothing but the shadows of the
images.
That is certain.
And now look again, and see what will naturally follow if the prisoners are
released and disabused of their error. At first, when any of them is
3
liberated and compelled suddenly to stand up and turn his neck round
and walk and look towards the light, he will suffer sharp pains; the glare
will distress him, and he will be unable to see the realities of which in his
former state he had seen the shadows; and then conceive some one
saying to him, that what he saw before was an illusion, but that now, when
he is approaching nearer to being and his eye is turned towards more real
existence, he has a clearer vision,—what will be his reply? And you may
further imagine that his instructor is pointing to the objects as they pass
and requiring him to name them,—will he not be perplexed? Will he not
fancy that the shadows which he formerly saw are truer than the objects
which are now shown to him?
Far truer.
And if he is compelled to look straight at the light, will he no ...
Page 1 of 6 Austin Community College Austin, Texas, USA .docxbunyansaturnina
Page 1 of 6
Austin Community College
Austin, Texas, USA
Introduction to Philosophy
Professor Arthur Dechene, PhD
Plato, The Allegory of the Cave
Also called The Myth of the Cave or The Parable of the Cave.
From Book VII of The Republic (360 B.C.E.) Translated by Oxford professor Benjamin Jowett (1817-93).
Socrates is speaking with Plato’s older brother, Glaucon: 1
And now, I said, let me show in a figure how far our nature is enlightened or unenlightened: Behold! 2
human beings living in an underground cave, which has a mouth open towards the light and reaching all 3
along the cave; here they have been from their childhood, and have their legs and necks chained so that 4
they cannot move, and can only see before them, being prevented by the chains from turning round 5
their heads. Above and behind them a fire is blazing at a distance, and between the fire and the prison-6
ers there is a raised way; and you will see, if you look, a low wall built along the way, like the screen 7
which marionette players have in front of them, over which they show the puppets. 8
I see. 9
And do you see, I said, men passing along the wall carrying all sorts of vessels, and statues and figures of 10
animals made of wood and stone and various materials, which appear over the wall? Some of them are 11
talking, others silent. 12
You have shown me a strange image, and they are strange prisoners. 13
Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which 14
the fire throws on the opposite wall of the cave? 15
True, he said; how could they see anything but the shadows if they were never allowed to move their 16
heads? 17
And of the objects which are being carried in like manner they would only see the shadows? 18
Yes, he said. 19
And if they were able to converse with one another, would they not suppose that they were naming 20
what was actually before them? 21
Very true. 22
And suppose further that the prison had an echo which came from the other side, would they not be 23
sure to fancy when one of the passersby spoke that the voice which they heard came from the passing 24
shadow? 25
No question, he replied. 26
To them, I said, the truth would be literally nothing but the shadows of the images. 27
Page 2 of 6
That is certain. 28
And now look again, and see what will naturally follow if the prisoners are released and disabused of 29
their error. At first, when any of them is liberated and compelled suddenly to stand up and turn his neck 30
round and walk and look towards the light, he will suffer sharp pains; the glare will distress him, and he 31
will be unable to see the realities of which in his former state he had seen the shadows; and then con-32
ceive someone saying to him, that what he saw before was an illusion, but that now, when he is ap-33
proaching nearer to being and his eye is turned towards more real existence, he has a cleare.
Updated! Pay attention throughout all the slides, and the hidden keys within.
Put all the jigsaw puzzle pieces of gold together. You might miss the hidden messages at first so keep going over the slides very carefully, you will be surprised by what may suddenly jump out at you. Be your eyes opened. From Kenneth Andre of Spirit. And remember this, everything I do is for a reason!
The Allegory of the CaveAt the beginning of Book VII of Plato’s .docxtodd801
The Allegory of the Cave
At the beginning of Book VII of Plato’s Republic, Socrates famously invokes an image of human nature with respect to education and the lack of it, likening our situation to that of prisoners in a cave. Imagine an underground cave-like dwelling, its entrance entirely out of sight. Inhabiting this cave are human beings whose feet and necks are chained so that they can neither get up nor turn their heads; they can only see straight ahead. Above and behind them burns a fire, and between them and the fire there is a raised path and a low wall, like the screen above which performers display their puppets. Behind this wall men pass to and fro carrying statues and figures of human beings, animals, and other objects in such a manner that the artifacts appear over the top of the screen, projecting onto the wall opposite the fire. The prisoners, unable to see neither the objects carried behind them nor one another, behold only the shadows of themselves and of the statues cast onto the wall in front of them.
The prisoners represent the vast majority of the human race: “they’re like us.” They live in a world in which images are mistaken for realities. What is a shadow, after all, but a mere image of something real (in this case a statue, which is itself an image of something even more real, namely a living human being or animal)? Moreover, the prisoners have not the faintest clue that throughout their entire lives they have been exposed to nothing but distortions of the truth—they are, in other words, unaware of their ignorance (just like Euthyphro, the fanatical young priest about whom you will read in the next chapter). The shadows represent the authoritative opinions that govern the hearts and minds of whole communities, and give a transcendent purpose and meaning to our particular existence.[1] These shadows are to be contrasted with the light of truth illuminating the world beyond the cave (but which also makes the shadows visible within it). The people carrying the statues are the lawgivers and poets who establish the cultural values and cosmic worldview that characterize and define a given society. In his excellent commentary on Plato’s Republic, Professor Allan Bloom explains: “We do not see men as they are but as they are represented to us by legislators and poets. A Greek sees things differently from the way a Persian sees them. One need only think of…the significance of cows to Hindus as opposed to other men to realize how powerful are the various horizons constituted by law or convention.”[2] These authoritative opinions are not accurate reflections of nature, but rather a curious amalgam of natureandconvention. To quote once again from Professor Bloom: “The first and most difficult of tasks is the separation of what exists by nature from what is merely made by man.”[3]
This, precisely, is the business of philosophy, which literally means “the love of wisdom,” coming from the ancient Greek words philein, meaning “to .
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Ask Michael E. Mark about his company’s procedures for making a big .docxrandymartin91030
Ask Michael E. Mark about his company’s procedures for making a big capital investment, and he is likely to refer you to the Flextronics International Corporate Policy Manual. It has 80 pages – all of them blank. Although Marks is Flextronics’ chairman and CEO, he says he sometimes lets subordinates such as Humphrey W. Porter, the head of Flextronics’ European operations, do multi-million dollar acquisitions without showing him the paperwork. He disdains staff meetings at his San Jose (Calf.) headquarters, and he refuses to draw up an organization chart delineating his managers’ responsibilities.
One might think Marks’ style is too casual for a growing conglomerate. This is a giant that owns dozens of factories scattered over four continents and has big contracts with some of the most demanding corporate customers on earth, from Cisco Systems Inc. to Siemens. In recent years it has acquired manufacturing plants, design firms, and component makers in the United States, Europe and Asia. It also has landed huge manufacturing contracts with Motorola Inc. and Microsoft Corp.
As Marks sees it, the business of global contract manufacturing is all about speed. The time it takes to get a prototype into mass production and onto retail shelves across the globe can determine whether a leading-edge digital gadget succeeds or flops. And with the Internet and corporate makeovers rapidly reconfiguring entire industries, Marks thinks it’s a bigger sin to miss important opportunities than to make a mistake or two. So he doesn’t want to tie down his top managers with bureaucracy. One of Marks’ favorite dictums: “It’s not the big who eat the small. It’s the fast who eat the slow.”
So far Marks has managed to craft the right balance. A Harvard MBA who had run several small electronics makers, Marks helped engineer a takeover of Singapore domiciled Flextronics in 1993, when it was nearly bankrupt. After turning the company around, he began to rebuild. Flextronics became a favored supplier to companies like Cisco, 3Com, and Palm. Flextronics is poised to become the world’s second-largest contract manufacturer, after Milpitas (Calif.) based Solectron Corp. Beside the industrial parks in Hungary, it also has huge manufacturing campuses in Mexico, China and Brazil.
The basketball hoop hanging in Marks’ modest, somewhat disheveled office seems to sum up his self-image. Marks is a passionate player – even though he stands all of 5 ft. 2 in. Likewise, in the business world Marks seems determined to prove a point. One way or another, he’s convinced he can retain the agile management style of a start-up, while making Flextronics a global enterprise that can play in the big leagues.
1. Based on your reading of the case, describe Marks’ leadership process, style, behavior and the text term that best defines it. Do you think he is successful because of or in spite of his leadership approach?
2. What leadership theories covered in the chapter.
ask an expertwww.NursingMadeIncrediblyEasy.com JanuaryFe.docxrandymartin91030
ask an expert
www.NursingMadeIncrediblyEasy.com January/February 2017 Nursing made Incredibly Easy! 55
Be a legislative advocate
By Lisa Lockhart, MHA, MSN, RN, NE-BC
Q: As nurses, when we feel
strongly about a practice issue,
should we consider lobbying?
A: The American Nurses Association
(ANA) believes that it’s our responsibility
as nursing professionals to be involved in
advocating for patient safety, care stan-
dards, and healthy work environments.
The ANA is a strong voice for America’s
nurses and is among the most powerful
lobbying groups in Washington, D.C. Not
alone in its fi ght for nursing quality and
safety, the ANA is joined and supported
by our professional organizations, state
boards of nursing, and advocacy groups.
These include the American Academy of
Nursing, the American Nurses Credential-
ing Center, and the American Nurses
Foundation.
Participating in your local, specialty,
or state organizations can help you give
voice to your concerns as an engaged pro-
fessional. You have the ability to build,
shape, and alter current laws, effectively
changing legislation by joining forces with
your peers. To simply complain about
staffi ng ratios, the Affordable Care Act,
and unhealthy work environments is just
that—complaining. But by being involved,
we have a large and potentially powerful
voice for safety and quality when you con-
sider that we’re 3.6 million strong!
Our power as an educated workforce
must be harnessed and used purposefully
to effect change. The Institute of Medicine
and the Robert Wood Johnson Foundation
understood this when they launched The
Future of Nursing report. This doesn’t
necessarily mean that you have to go to
Washington and lobby; it means advocating
at the organizational, state, or federal level.
Stay abreast of what’s going on in your
state and nationally, be an active participant
in professional organizations, vote for legis-
lators who share your healthcare policy and
regulation views, and join internal commit-
tees where nurses at your facility review
policies and procedures. You can make a
difference.
If you decide to give lobbying a try, here
are tips on how to lobby Congress from the
American Academy of Ambulatory Nursing:
“• keep it short and to the point
• don’t forget to say ‘thank you’
• get to know the legislator’s staff (It’s
frequently more productive to speak to
a staff member than the lawmakers
themselves.)
• tell the whole story by acknowledging
when something is diffi cult and when
there’s opposition
• timing is everything (It’s important to
know Congressional procedures, so men-
tion proper deadlines and don’t ask for
requests at the last minute.)
• have a one-page written draft of what
you want available to leave or send to the
legislator
• be professional even when the answer
is ‘no;’ regroup and wait for another
chance.” ■
REFERENCES
American Nurses Associ.
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Similar to PHIL 201Synopsis The MatrixHave you ever had a dream, Neo, t.docx
And now, I said, let me show in a figure how far our nature is enl.docxjustine1simpson78276
And now, I said, let me show in a figure how far our nature is enlightened or unenlightened:—Behold! human beings living in a underground den, which has a mouth open towards the light and reaching all along the den; here they have been from their childhood, and have their legs and necks chained so that they cannot move, and can only see before them, being prevented by the chains from turning round their heads. Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette players have in front of them, over which they show the puppets.
I see.
And do you see, I said, men passing along the wall carrying all sorts of vessels, and statues and figures of animals made of wood and stone and various materials, which appear over the wall? Some of them are talking, others silent.
You have shown me a strange image, and they are strange prisoners.
Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?
True, he said; how could they see anything but the shadows if they were never allowed to move their heads?
And of the objects which are being carried in like manner they would only see the shadows?
Yes, he said.
And if they were able to converse with one another, would they not suppose that they were naming what was actually before them?
Very true.
And suppose further that the prison had an echo which came from the other side, would they not be sure to fancy when one of the passers-by spoke that the voice which they heard came from the passing shadow?
No question, he replied.
To them, I said, the truth would be literally nothing but the shadows of the images.
That is certain.
And now look again, and see what will naturally follow if the prisoners are released and disabused of their error. At first, when any of them is liberated and compelled suddenly to stand up and turn his neck round and walk and look towards the light, he will suffer sharp pains; the glare will distress him, and he will be unable to see the realities of which in his former state he had seen the shadows; and then conceive some one saying to him, that what he saw before was an illusion, but that now, when he is approaching nearer to being and his eye is turned towards more real existence, he has a clearer vision,—what will be his reply? And you may further imagine that his instructor is pointing to the objects as they pass and requiring him to name them,—will he not be perplexed? Will he not fancy that the shadows which he formerly saw are truer than the objects which are now shown to him?
Far truer.
And if he is compelled to look straight at the light, will he not have a pain in his eyes which will make him turn away to take refuge in the objects of vision which he can see, and which he will conceive to be in reality clearer than the things which .
Socrates - GLAUCON And now, I said, let me show in a figure how .docxsamuel699872
Socrates - GLAUCON
And now, I said, let me show in a figure how far our nature is enlightened or unenlightened: --Behold! human beings living in a underground den, which has a mouth open towards the light and reaching all along the den; here they have been from their childhood, and have their legs and necks chained so that they cannot move, and can only see before them, being prevented by the chains from turning round their heads. Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette players have in front of them, over which they show the puppets.
I see.
And do you see, I said, men passing along the wall carrying all sorts of vessels, and statues and figures of animals made of wood and stone and various materials, which appear over the wall? Some of them are talking, others silent.
You have shown me a strange image, and they are strange prisoners.
Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?
True, he said; how could they see anything but the shadows if they were never allowed to move their heads?
And of the objects which are being carried in like manner they would only see the shadows?
Yes, he said.
And if they were able to converse with one another, would they not suppose that they were naming what was actually before them?
Very true.
And suppose further that the prison had an echo which came from the other side, would they not be sure to fancy when one of the passers-by spoke that the voice which they heard came from the passing shadow?
No question, he replied.
To them, I said, the truth would be literally nothing but the shadows of the images.
That is certain.
And now look again, and see what will naturally follow it' the prisoners are released and disabused of their error. At first, when any of them is liberated and compelled suddenly to stand up and turn his neck round and walk and look towards the light, he will suffer sharp pains; the glare will distress him, and he will be unable to see the realities of which in his former state he had seen the shadows; and then conceive some one saying to him, that what he saw before was an illusion, but that now, when he is approaching nearer to being and his eye is turned towards more real existence, he has a clearer vision, -what will be his reply? And you may further imagine that his instructor is pointing to the objects as they pass and requiring him to name them, -will he not be perplexed? Will he not fancy that the shadows which he formerly saw are truer than the objects which are now shown to him?
Far truer.
And if he is compelled to look straight at the light, will he not have a pain in his eyes which will make him turn away to take and take in the objects of vision which he can see, and which he will con.
After reading the Cave over very carefully, pick any moment in the.docxdaniahendric
After reading the Cave over very carefully, pick any moment in the narrative of the Cave that you can relate to.
1. Identify this passage in the Cave and relate its basic meaning
2. Give an example of how it relates to your own life today in MD.
PHILOSOPHY
Philosophy Texts—Posted also in Core Readings of each Week
1. Plato and Socrates: Weeks 1-4 <Read First pls>
University of Washington, Faculty
http://faculty.washington.edu/smcohen/320/cave.htm
BOOK VII: The Cave
And now, I said, let me show in a figure how far our nature is enlightened or unenlightened:—Behold! human beings living in a underground den, which has a mouth open towards the light and reaching all along the den; here they have been from their childhood, and have their legs and necks chained so that they cannot move, and can only see before them, being prevented by the chains from turning round their heads. Above and behind them a fire is blazing at a distance, and between the fire and the prisoners there is a raised way; and you will see, if you look, a low wall built along the way, like the screen which marionette players have in front of them, over which they show the puppets.
I see.
And do you see, I said, men passing along the wall carrying all sorts of vessels, and statues and figures of animals made of wood and stone and various materials, which appear over the wall? Some of them are talking, others silent.
You have shown me a strange image, and they are strange prisoners.
Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which the fire throws on the opposite wall of the cave?
True, he said; how could they see anything but the shadows if they were never allowed to move their heads?
And of the objects which are being carried in like manner they would only see the shadows?
Yes, he said.
And if they were able to converse with one another, would they not suppose that they were naming what was actually before them?
Very true.
And suppose further that the prison had an echo which came from the other side, would they not be sure to fancy when one of the passers-by spoke that the voice which they heard came from the passing shadow?
No question, he replied.
To them, I said, the truth would be literally nothing but the shadows of the images.
That is certain.
And now look again, and see what will naturally follow if the prisoners are released and disabused of their error. At first, when any of them is liberated and compelled suddenly to stand up and turn his neck round and walk and look towards the light, he will suffer sharp pains; the glare will distress him, and he will be unable to see the realities of which in his former state he had seen the shadows; and then conceive some one saying to him, that what he saw before was an illusion, but that now, when he is approaching nearer to being and his eye is turned towards more real existence, he has a clearer vision,—what will be his reply? And you may further imagin ...
1
The Republic
by Plato
Book VII.
And now, I said, let me show in a figure how far our nature is enlightened
or unenlightened:—Behold! human beings living in a underground den,
which has a mouth open towards the light and reaching all along the den;
here they have been from their childhood, and have their legs and necks
chained so that they cannot move, and can only see before them, being
prevented by the chains from turning round their heads. Above and
behind them a fire is blazing at a distance, and between the fire and the
prisoners there is a raised way; and you will see, if you look, a low wall
built along the way, like the screen which marionette players have in front
of them, over which they show the puppets.
I see.
And do you see, I said, men passing along the wall carrying all sorts of
vessels, and statues and figures of animals made of wood and stone and
various materials, which appear over the wall? Some of them are talking,
others silent.
You have shown me a strange image, and they are strange prisoners.
Like ourselves, I replied; and they see only their own shadows, or the
shadows of one another, which the fire throws on the opposite wall of the
2
cave?
True, he said; how could they see anything but the shadows if they were
never allowed to move their heads?
And of the objects which are being carried in like manner they would only
see the shadows?
Yes, he said.
And if they were able to converse with one another, would they not
suppose that they were naming what was actually before them?
Very true.
And suppose further that the prison had an echo which came from the
other side, would they not be sure to fancy when one of the passers-by
spoke that the voice which they heard came from the passing shadow?
No question, he replied.
To them, I said, the truth would be literally nothing but the shadows of the
images.
That is certain.
And now look again, and see what will naturally follow if the prisoners are
released and disabused of their error. At first, when any of them is
3
liberated and compelled suddenly to stand up and turn his neck round
and walk and look towards the light, he will suffer sharp pains; the glare
will distress him, and he will be unable to see the realities of which in his
former state he had seen the shadows; and then conceive some one
saying to him, that what he saw before was an illusion, but that now, when
he is approaching nearer to being and his eye is turned towards more real
existence, he has a clearer vision,—what will be his reply? And you may
further imagine that his instructor is pointing to the objects as they pass
and requiring him to name them,—will he not be perplexed? Will he not
fancy that the shadows which he formerly saw are truer than the objects
which are now shown to him?
Far truer.
And if he is compelled to look straight at the light, will he no.
1
The Republic
by Plato
Book VII.
And now, I said, let me show in a figure how far our nature is enlightened
or unenlightened:—Behold! human beings living in a underground den,
which has a mouth open towards the light and reaching all along the den;
here they have been from their childhood, and have their legs and necks
chained so that they cannot move, and can only see before them, being
prevented by the chains from turning round their heads. Above and
behind them a fire is blazing at a distance, and between the fire and the
prisoners there is a raised way; and you will see, if you look, a low wall
built along the way, like the screen which marionette players have in front
of them, over which they show the puppets.
I see.
And do you see, I said, men passing along the wall carrying all sorts of
vessels, and statues and figures of animals made of wood and stone and
various materials, which appear over the wall? Some of them are talking,
others silent.
You have shown me a strange image, and they are strange prisoners.
Like ourselves, I replied; and they see only their own shadows, or the
shadows of one another, which the fire throws on the opposite wall of the
2
cave?
True, he said; how could they see anything but the shadows if they were
never allowed to move their heads?
And of the objects which are being carried in like manner they would only
see the shadows?
Yes, he said.
And if they were able to converse with one another, would they not
suppose that they were naming what was actually before them?
Very true.
And suppose further that the prison had an echo which came from the
other side, would they not be sure to fancy when one of the passers-by
spoke that the voice which they heard came from the passing shadow?
No question, he replied.
To them, I said, the truth would be literally nothing but the shadows of the
images.
That is certain.
And now look again, and see what will naturally follow if the prisoners are
released and disabused of their error. At first, when any of them is
3
liberated and compelled suddenly to stand up and turn his neck round
and walk and look towards the light, he will suffer sharp pains; the glare
will distress him, and he will be unable to see the realities of which in his
former state he had seen the shadows; and then conceive some one
saying to him, that what he saw before was an illusion, but that now, when
he is approaching nearer to being and his eye is turned towards more real
existence, he has a clearer vision,—what will be his reply? And you may
further imagine that his instructor is pointing to the objects as they pass
and requiring him to name them,—will he not be perplexed? Will he not
fancy that the shadows which he formerly saw are truer than the objects
which are now shown to him?
Far truer.
And if he is compelled to look straight at the light, will he no ...
Page 1 of 6 Austin Community College Austin, Texas, USA .docxbunyansaturnina
Page 1 of 6
Austin Community College
Austin, Texas, USA
Introduction to Philosophy
Professor Arthur Dechene, PhD
Plato, The Allegory of the Cave
Also called The Myth of the Cave or The Parable of the Cave.
From Book VII of The Republic (360 B.C.E.) Translated by Oxford professor Benjamin Jowett (1817-93).
Socrates is speaking with Plato’s older brother, Glaucon: 1
And now, I said, let me show in a figure how far our nature is enlightened or unenlightened: Behold! 2
human beings living in an underground cave, which has a mouth open towards the light and reaching all 3
along the cave; here they have been from their childhood, and have their legs and necks chained so that 4
they cannot move, and can only see before them, being prevented by the chains from turning round 5
their heads. Above and behind them a fire is blazing at a distance, and between the fire and the prison-6
ers there is a raised way; and you will see, if you look, a low wall built along the way, like the screen 7
which marionette players have in front of them, over which they show the puppets. 8
I see. 9
And do you see, I said, men passing along the wall carrying all sorts of vessels, and statues and figures of 10
animals made of wood and stone and various materials, which appear over the wall? Some of them are 11
talking, others silent. 12
You have shown me a strange image, and they are strange prisoners. 13
Like ourselves, I replied; and they see only their own shadows, or the shadows of one another, which 14
the fire throws on the opposite wall of the cave? 15
True, he said; how could they see anything but the shadows if they were never allowed to move their 16
heads? 17
And of the objects which are being carried in like manner they would only see the shadows? 18
Yes, he said. 19
And if they were able to converse with one another, would they not suppose that they were naming 20
what was actually before them? 21
Very true. 22
And suppose further that the prison had an echo which came from the other side, would they not be 23
sure to fancy when one of the passersby spoke that the voice which they heard came from the passing 24
shadow? 25
No question, he replied. 26
To them, I said, the truth would be literally nothing but the shadows of the images. 27
Page 2 of 6
That is certain. 28
And now look again, and see what will naturally follow if the prisoners are released and disabused of 29
their error. At first, when any of them is liberated and compelled suddenly to stand up and turn his neck 30
round and walk and look towards the light, he will suffer sharp pains; the glare will distress him, and he 31
will be unable to see the realities of which in his former state he had seen the shadows; and then con-32
ceive someone saying to him, that what he saw before was an illusion, but that now, when he is ap-33
proaching nearer to being and his eye is turned towards more real existence, he has a cleare.
Updated! Pay attention throughout all the slides, and the hidden keys within.
Put all the jigsaw puzzle pieces of gold together. You might miss the hidden messages at first so keep going over the slides very carefully, you will be surprised by what may suddenly jump out at you. Be your eyes opened. From Kenneth Andre of Spirit. And remember this, everything I do is for a reason!
The Allegory of the CaveAt the beginning of Book VII of Plato’s .docxtodd801
The Allegory of the Cave
At the beginning of Book VII of Plato’s Republic, Socrates famously invokes an image of human nature with respect to education and the lack of it, likening our situation to that of prisoners in a cave. Imagine an underground cave-like dwelling, its entrance entirely out of sight. Inhabiting this cave are human beings whose feet and necks are chained so that they can neither get up nor turn their heads; they can only see straight ahead. Above and behind them burns a fire, and between them and the fire there is a raised path and a low wall, like the screen above which performers display their puppets. Behind this wall men pass to and fro carrying statues and figures of human beings, animals, and other objects in such a manner that the artifacts appear over the top of the screen, projecting onto the wall opposite the fire. The prisoners, unable to see neither the objects carried behind them nor one another, behold only the shadows of themselves and of the statues cast onto the wall in front of them.
The prisoners represent the vast majority of the human race: “they’re like us.” They live in a world in which images are mistaken for realities. What is a shadow, after all, but a mere image of something real (in this case a statue, which is itself an image of something even more real, namely a living human being or animal)? Moreover, the prisoners have not the faintest clue that throughout their entire lives they have been exposed to nothing but distortions of the truth—they are, in other words, unaware of their ignorance (just like Euthyphro, the fanatical young priest about whom you will read in the next chapter). The shadows represent the authoritative opinions that govern the hearts and minds of whole communities, and give a transcendent purpose and meaning to our particular existence.[1] These shadows are to be contrasted with the light of truth illuminating the world beyond the cave (but which also makes the shadows visible within it). The people carrying the statues are the lawgivers and poets who establish the cultural values and cosmic worldview that characterize and define a given society. In his excellent commentary on Plato’s Republic, Professor Allan Bloom explains: “We do not see men as they are but as they are represented to us by legislators and poets. A Greek sees things differently from the way a Persian sees them. One need only think of…the significance of cows to Hindus as opposed to other men to realize how powerful are the various horizons constituted by law or convention.”[2] These authoritative opinions are not accurate reflections of nature, but rather a curious amalgam of natureandconvention. To quote once again from Professor Bloom: “The first and most difficult of tasks is the separation of what exists by nature from what is merely made by man.”[3]
This, precisely, is the business of philosophy, which literally means “the love of wisdom,” coming from the ancient Greek words philein, meaning “to .
Wealth Generating Midas Manifestation Effect.
This is the secret principle that the elite 0.001% of the population use to alter their previously predetermined destiny…
I’ll reveal how you can secretly tap into the universe, to create unlimited wealth, health and abundance in your life. You’ll be able to do this at will, and generate real, spendable money almost at will. Trust me, you’re not going to want to miss this.
This technique taps into the hidden laws of the universe, and works every time. It doesn’t matter who you are or how old you are. It doesn’t take hours and hours of dedicated practice or training. It’s something you can do almost instantly.
Ask Michael E. Mark about his company’s procedures for making a big .docxrandymartin91030
Ask Michael E. Mark about his company’s procedures for making a big capital investment, and he is likely to refer you to the Flextronics International Corporate Policy Manual. It has 80 pages – all of them blank. Although Marks is Flextronics’ chairman and CEO, he says he sometimes lets subordinates such as Humphrey W. Porter, the head of Flextronics’ European operations, do multi-million dollar acquisitions without showing him the paperwork. He disdains staff meetings at his San Jose (Calf.) headquarters, and he refuses to draw up an organization chart delineating his managers’ responsibilities.
One might think Marks’ style is too casual for a growing conglomerate. This is a giant that owns dozens of factories scattered over four continents and has big contracts with some of the most demanding corporate customers on earth, from Cisco Systems Inc. to Siemens. In recent years it has acquired manufacturing plants, design firms, and component makers in the United States, Europe and Asia. It also has landed huge manufacturing contracts with Motorola Inc. and Microsoft Corp.
As Marks sees it, the business of global contract manufacturing is all about speed. The time it takes to get a prototype into mass production and onto retail shelves across the globe can determine whether a leading-edge digital gadget succeeds or flops. And with the Internet and corporate makeovers rapidly reconfiguring entire industries, Marks thinks it’s a bigger sin to miss important opportunities than to make a mistake or two. So he doesn’t want to tie down his top managers with bureaucracy. One of Marks’ favorite dictums: “It’s not the big who eat the small. It’s the fast who eat the slow.”
So far Marks has managed to craft the right balance. A Harvard MBA who had run several small electronics makers, Marks helped engineer a takeover of Singapore domiciled Flextronics in 1993, when it was nearly bankrupt. After turning the company around, he began to rebuild. Flextronics became a favored supplier to companies like Cisco, 3Com, and Palm. Flextronics is poised to become the world’s second-largest contract manufacturer, after Milpitas (Calif.) based Solectron Corp. Beside the industrial parks in Hungary, it also has huge manufacturing campuses in Mexico, China and Brazil.
The basketball hoop hanging in Marks’ modest, somewhat disheveled office seems to sum up his self-image. Marks is a passionate player – even though he stands all of 5 ft. 2 in. Likewise, in the business world Marks seems determined to prove a point. One way or another, he’s convinced he can retain the agile management style of a start-up, while making Flextronics a global enterprise that can play in the big leagues.
1. Based on your reading of the case, describe Marks’ leadership process, style, behavior and the text term that best defines it. Do you think he is successful because of or in spite of his leadership approach?
2. What leadership theories covered in the chapter.
ask an expertwww.NursingMadeIncrediblyEasy.com JanuaryFe.docxrandymartin91030
ask an expert
www.NursingMadeIncrediblyEasy.com January/February 2017 Nursing made Incredibly Easy! 55
Be a legislative advocate
By Lisa Lockhart, MHA, MSN, RN, NE-BC
Q: As nurses, when we feel
strongly about a practice issue,
should we consider lobbying?
A: The American Nurses Association
(ANA) believes that it’s our responsibility
as nursing professionals to be involved in
advocating for patient safety, care stan-
dards, and healthy work environments.
The ANA is a strong voice for America’s
nurses and is among the most powerful
lobbying groups in Washington, D.C. Not
alone in its fi ght for nursing quality and
safety, the ANA is joined and supported
by our professional organizations, state
boards of nursing, and advocacy groups.
These include the American Academy of
Nursing, the American Nurses Credential-
ing Center, and the American Nurses
Foundation.
Participating in your local, specialty,
or state organizations can help you give
voice to your concerns as an engaged pro-
fessional. You have the ability to build,
shape, and alter current laws, effectively
changing legislation by joining forces with
your peers. To simply complain about
staffi ng ratios, the Affordable Care Act,
and unhealthy work environments is just
that—complaining. But by being involved,
we have a large and potentially powerful
voice for safety and quality when you con-
sider that we’re 3.6 million strong!
Our power as an educated workforce
must be harnessed and used purposefully
to effect change. The Institute of Medicine
and the Robert Wood Johnson Foundation
understood this when they launched The
Future of Nursing report. This doesn’t
necessarily mean that you have to go to
Washington and lobby; it means advocating
at the organizational, state, or federal level.
Stay abreast of what’s going on in your
state and nationally, be an active participant
in professional organizations, vote for legis-
lators who share your healthcare policy and
regulation views, and join internal commit-
tees where nurses at your facility review
policies and procedures. You can make a
difference.
If you decide to give lobbying a try, here
are tips on how to lobby Congress from the
American Academy of Ambulatory Nursing:
“• keep it short and to the point
• don’t forget to say ‘thank you’
• get to know the legislator’s staff (It’s
frequently more productive to speak to
a staff member than the lawmakers
themselves.)
• tell the whole story by acknowledging
when something is diffi cult and when
there’s opposition
• timing is everything (It’s important to
know Congressional procedures, so men-
tion proper deadlines and don’t ask for
requests at the last minute.)
• have a one-page written draft of what
you want available to leave or send to the
legislator
• be professional even when the answer
is ‘no;’ regroup and wait for another
chance.” ■
REFERENCES
American Nurses Associ.
Ask clarifying or thought provoking questions.Provide personal or .docxrandymartin91030
Ask clarifying or thought provoking questions.
Provide personal or professional examples that further illustrate relevant social psychological concepts identified in your classmate’s post.
Supply additional information that might influence your classmate’s interpretation. For example, recommend resources that further support their position or identify possible alternative explanations.
.
Asian American ResearchHello class, I hope this finds you all we.docxrandymartin91030
Asian American Research
Hello class, I hope this finds you all well!
For this week and the last we have been looking at an overview of Asian American Theatre, some of its origins, traditions, the rise of xenophobia against specific yet different Asian cultural groups, and Asian immigration over the last 150 years, as well as a brief look at where this culturally specific kind of Theatre and cinema stands today nationally and more locally with respect to the kinds of stories that are being told that are from an Asian P.O.V. as well as the actors that are cast to play these roles in the last 80 years of cinema, television and theater.
Consider your own overall outlook, knowledge and familiarity (including from our class) with Asian history in the U.S. and the potential struggles that Asian Americans have endured in the last century(s) with the mass migrations in the middle of the 1800’s, the struggle of the Gold and Railroad industries, the rise of wars and conflicts that set Asian Americans and immigrants against the prevailing attitudes in the U.S. about race in the last 150 years.
Looking at the Asian American experience in the U.S. is important as we consider the building blocks of our nation, with railroads, industry, wars, working and labor rights, internment camps during WWII, the deep culture of education and rich traditionalism that is so socially important to the overall history of this group of study, and the important contributions that we as a society have enjoyed from key figures in Asian American history.
We can all speak with a certain level of experience and knowledge, either directly or indirectly, to what we think would be important elements and issues to discuss within the Asian American culture.
Your assignment for this week is to research our topic of Asian American Arts and find an article or video link that deals with this topic in some way and then respond to it with a response paper.
This can be topics of:
1. The Issue of "Yellow Casting" and it's affects on modern Cinema
2. Insufficient roles for Asians in Cinema, T.V. and Theatre
3. Pay gap for Asian actors compared to white actors,
4. How many of the common stereotypes that we discussed are still seen and expressed in film and TV. today.
5. Highlighting an Individual Artist and their impact on pop culture and elevating Asian culture in some way:
- Director(s)
- Actor(s)
- Playwright(s)/Screenwriter(s)
- Any article or video you feel are relevant to our topic and this assignment that
you can write a reaction to in line with this assignment
Please upload your link with your 2-3 page reaction paper. (double space / MLA format)
.
ASIAN CASE RESEARCH JOURNAL, VOL. 23, ISSUE 1, 153–191 (2019).docxrandymartin91030
ASIAN CASE RESEARCH JOURNAL, VOL. 23, ISSUE 1, 153–191 (2019)
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This case was prepared by
Dr. Ivy S. N. Chen of Hong
Kong Polytechnic Univer-
sity, Professor Sherriff T. K.
Luk of Emlyon Business
School, France, and Dr.
Jinghui Tao of Nanjing
University of Finance and
Economics, as a basis for
classroom discussion rather
than to illustrate either effec-
tive or ineffective handling of
an administrative or business
situation.
Please send all correspon-
dence to Dr. Ivy S. N. Chen,
Department of Management
and Marketing, Hong Kong
Polytechnic University, Hung
Hom, Kowloon, Hong Kong.
E-mail: [email protected]
Kerry Logistics — Paving the
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OR.
Asian Americans had been excluded from entering the U.S. for more th.docxrandymartin91030
Asian Americans had been excluded from entering the U.S. for more than half a century through the litany of anti-Asian immigration legislation passed in the years (1882, 1917, 1924, 1934) leading up to WWII. How did the 1965 Immigration Act (Hart-Cellar Act) change this situation? Why have so many well-educated Asians immigrated into the U.S. after the passage of this act? To what extent will Asian immigrants continue to enter the U.S. in the 21
st
century? Drawing upon evidence presented in the course reading (Fong's chapter), make a case that Asian immigrants will continue to come in a steady pace to the U.S., or slow down significantly, or halt altogether.
.
Asia; Opera and Society and a DilemmaPlease respond to t.docxrandymartin91030
Asia; Opera and Society and a Dilemma
Please respond to the following,
using sources under the Explore heading
as the basis of your response.
Describe two (2) examples of how either black slaves or white abolitionists used literature or the visual arts as a form of protest against slavery. Compare this to a modern example of art used for social protest.
.
Ashry 1Nedal AshryProf. GuzikENGL 301B15 February 20.docxrandymartin91030
Ashry 1
Nedal Ashry
Prof. Guzik
ENGL 301B
15 February 2020
Education and Technology
The benefits of technology cannot be denied in how they help students getting their work done both in and outside of the classroom. Technology also saves students time by helping them submit their work when it’s due. Even with these great benefits, using screen-based-devices can distract students from staying focused. Handwriting notes is more efficient than typing it because the notes will be more specific. In this essay, I will discuss the benefits of screen-based-devices in education and their disadvantages. I will discuss a potential policy which California State University Long Beach should adopt in order to prevent students from multitasking and staying focused on getting one task done at a time. Administrators and instructors should develop ways to help students stay engaged in class by providing them with a productive environment for learning with the use of screen-based-devices.
Students who try to multitask can’t get things done in a timely manner since their brain can’t process two different things at the same time. According to Dr. Adam Gazzaley, who is a neuroscientist at the University of San Francisco, the prefrontal cortex faces challenges when the brain tries to process multiple tasks at the same time. Studies show that the brain works in harmony with the prefrontal cortex when one task is being accomplished. However, as soon as students start multitasking, the right hemisphere and left hemisphere of the brain are forced to work independently which stops them from getting things done on time. However, if they focus on doing schoolwork or taking notes individually from start to finish, they won’t be worried or concerned about checking their devices. In order for the prefrontal cortex to process things in harmony with the rest of the brain, students should minimize the use of screen-based-devices while they are in class or doing homework so that they can get tasks done on a timely manner.
Another disadvantage about screen-based-devices is the ability to retain information during lectures. Students spend the entire class time taking notes on their electronic devices without paying full attention to the material being taught. I have experienced this issue myself when I would be taking notes during class, and when I went home to study. I had a hard time understanding my notes because I didn’t spend as much time paying attention during class. With some professors drawing diagrams or not having uniform notes, I would not be able to copy down the information on my screen-based-device as quickly or in a manner that would make as much sense as what the professor wrote on the board. I also would get distracted as soon as I received a notification from either Facebook, Twitter or when I receive an important email. I would often find myself switching from one screen to another and oftentimes forget that I am in class. It came to a point where I prefer.
Ashford Graduate Intro Week Six Discussion Two 2 Examples.docxrandymartin91030
Ashford Graduate Intro Week Six Discussion Two: 2 Examples
Example One:
The purpose of this discussion is to compare and contrast a popular mainstream article
on cyber bullying with an article on the same topic in peer-reviewed scientific literature.
Cyber bullying is certainly a very important issue in the modern world, where we are, in
many ways, more connected and able to interact with each other technologically than ever
before. With the overall volume of social networking among youths and adolescents up, the
dangers posed by online abuse and bullying has come to the forefront in public awareness
and has become a topic often discussed in the mass media. With multiple high profile cases
of adolescents committing suicide as a result of constant cyber bullying, it is clear that the
issue is a serious one with deep psychological effects.
The two articles used in this discussion are a USA Today article by Robin Erb, entitled
Social-media abuse rampant in middle, high school, and an entry from a 2013 edition of
the Journal of Youth and Adolescence entitled, Cyber bullying and internalizing
difficulties: Above and beyond the impact of traditional form of bullying.
The most striking difference between the two articles can be found in the use of
language. The USA Today article is well-written, but it is done so in a manner that is
clearly intended to be easily consumable for both parents and potential young readers. The
scholarly article, naturally, is much more matter-of-fact and is clearly not designed for the
casual reader, void of the colorful language and first-person accounts heavily featured in
Erb’s piece. For instance, terms such as “throwing shade” are mentioned, and one quote
reads, “teenagers have these squishy little half-formed brains” (Erb, 2015). This use of
casual language is not brought up to belittle the article in any way, because it actually is
written in a way in which the average reader is much more likely to read the article to its
completion and also more likely to understand the content once they are finished than is the
more complex journal entry. However, for someone who is truly interested in the topic and
wants to explore it more fully, the journal entry provides a much deeper insight into the
psychological effects of cyber bullying and how those psychological effects correlate with
real-world consequences. It also brings up a few factors and concepts that are not openly
discussed in the USA Today article, such as the fact that evidence shows that “students
who are cyber victimized are less likely to report or seek help than teens who were
victimized by more traditional means” (Bonnano & Hymel, 2013, p. 695).
Perhaps the most important commonality between these two articles, besides the overall
topic itself, is the intent of the work. While the information is disseminated in a very
different manner, the overall message may be the same. Both articles are meant to bring .
Ashford 6 - Week 5 - Final ProjectFinal ProjectImagine that you.docxrandymartin91030
Ashford 6: - Week 5 - Final Project
Final Project
Imagine that you work for a health department and have been asked to make a presentation to a group of health care professionals on the role and responsibilities of community and public health.
After reviewing the materials throughout the course and based on what you have learned, create a PowerPoint presentation of at least six slides that covers the following topics:
Describe the role of community and public health in the well-being of populations.
Describe the public health organizational structure.
Examine the legal and ethical dimensions of public and community health services.
Analyze funding of public and community health services.
Discuss the role of communication in community and public health programs.
Creating the Final
The Final Presentation:
Must be created using a screencast program such as Jing, Screencast-O-Matic, Screenr, or other audio/video program.
Must be a minimum of six PowerPoint slides in length (excluding title and reference slide), and formatted according to APA style as outlined in the Ashford Writing Center.
Must include a title slide with the following:
Title of presentation
Student’s name
Course name and number
Instructor’s name
Date submitted
Must include a succinct thesis that is presented on the opening slide.
Must address the topics with critical thought.
Must use at least four scholarly sources (not including the course text), including a minimum of two from academic journals found in the Ashford University Library. Other sources should be obtained from appropriate epidemiological information.
Must document all sources in APA style, as outlined in the Ashford Writing Center.
Must include a separate reference slide, formatted according to APA style as outlined in the Ashford Writing Center.
.
ASD Services ResourcesAutism ResourcesFlorida Department of H.docxrandymartin91030
ASD Services Resources
Autism Resources/Florida Department of Health (www.floridahealth.gov.)
American Autism Association (www.myautism.org.)
Bloom Autism Services. ABA Therapy in South Florida (www.inbloomautims.com.
National Autism Association (https://nationalautimsassociation.org.)
Miami Dade County Autism Support Groups.
South Florida/Autism Speaks (www.autismspeaks.org.)
CAP4Kids Miami. Special Needs/Autism (https://cap4kids.org.)
The Autism Society of Miami Dade (www.ese.dadeschools.net.)
University of Miami Center for Autism and Related Disabilities (CARD)
Family Life Broward and Miami Dade. Miami Dade Special Needs Resources and Activities Guide (2019). (https://southfloridafamilylife.com.)
Running head: HIGHER EDUCATION 2
HIGHER EDUCATION 2
The Morrill Land-Grant Acts, Title V, Gratz v. Bollinger, and Grutter v. Bollinger
Student’s Name
Course Code
Institution Affiliation
Date
The Morrill Land-Grant Acts had the most significant positive impact on students' access to higher education. This is because this act made it possible for the new states in the west to put up colleges for their students. The institutions that were established gave a chance to a lot of farmers and other working-class people who could not previously access higher education. Since the land was the most readily available resource, it was given for these states to establish colleges. According to Christy (2017), even though some individuals misused the earnings from those lands, the Morrill land-grant Act gave the foundation of a national system of state colleges and universities. Finances from the lands even helped existing institutions, helped build new institutions, and other states were able to charter new schools.
Grutter v. Bollinger & Gratz v. Bollinger had the most influence in shaping how higher education institutions recruit and retain students from diverse backgrounds. This is because this ruling recognizes the benefits of diversity in education and validates any reasonable means which can be used to achieve that diversity. The verdict is even supported by a lot of studies which show that student body diversity promotes learning outcomes, and 'better prepares students for an increasingly diverse workforce and society…'" (The Civil Rights Project, 2010). Grutter vs. Bollinger laid a foundation for the diversity we see today in universities and colleges. Garces (2012) asserts that in our current world, which is diverse, access to higher education is what determines our legitimacy and strength. This all has been made possible by the Grutter v. Bollinger & Gratz v. Bollinger. The ruling helped break down stereotypes and for students to understand others from different races.
References
Christy, R. D. (2017). A century of service: Land-grant colleges and universities, 1890-1990. Routledge.
Garces, L. M. (2012). Necessary but not sufficient: The impact of Grutter v. Bollinger on student of color enrollment in graduate and profess.
ASCI 615
Aviation/Aerospace Accident
Investigation and Analysis
Data Collection Part II
Overview
• Records Review
• Electronic Evidence
CVR
FDR
ATC data
Weather
Aircraft Records
Crew Records
• Accident Photography
• Witness Interviews
Records Review
• Records are not as glamorous as wreckage, but may
tell a large part of the story. Personnel training and
qualification, aircraft maintenance and modification,
and company policies and procedures all help build a
picture of the operation prior to the accident
• Operations Specialist –
Gather personnel, medical, and training records of aircrew
involved.
Get copies of operating procedures, flying schedules, and
training procedures from the owner/operator.
Records Review (Cont.)
• Maintenance Specialists –
Gather aircraft, engine, appliance, maintenance, servicing, and overhaul
records.
Gather personnel and training records for maintainers involved with the
accident aircraft.
Gather records on maintenance procedures, policies, and training.
Gather the same records for any organization that did outsourced
maintenance.
• Air Traffic Control Specialist –
Gather copies of all ATC voice and radar tapes.
Gather copies of local ATC policies and procedures.
Gather personnel and training records of local ATC personnel if
involvement in the accident is suspected.
Records Review (Cont.)
• Human Factors Specialist –
Gather and analyze crew issues including medical records,
schedule, crew rest, off-duty activities, nutrition, hydration,
etc.
May involve interviews with family members to establish
activities leading up to the aircraft.
Research previous work done on human-machine interface
and ergonomics in the aircraft.
• Weather Specialist – FAA requires special weather
observation to be taken at the time of the accident.
Gather this as well as weather forecast provided to
the aircrew.
Records Review (Cont.)
• Survival Specialist –
Gather information from first responders and rescue
personnel on condition and location of survivors, condition
and location of casualties, and type and severity of injuries.
Gather emergency response procedures and established
plans (E.g., Airport Emergency Plan)
Gather data “CREEP” data (covered in a later module)
Gather information from operator on assigned seat location
for each individual on the aircraft, both crew and
passengers.
Records Analysis
• Personnel records (crew and maintenance) –
Look for the obvious first: medical problems, training deficiencies,
qualification issues, personal problems.
Analyze training received and adequacy of training for the job
Analyze currency of training
Make sure the people involved were trained, qualified, and
current to be doing the job they were doing for both crew and
maintenance
Make sure the people involved were capable of doing wha.
ASCM 631 – Integrative Supply Chain Management – Midterm Examination
Multiple Choice Questions. Choose the one alternative that best answers the question. 2 points each.
1)
Successful supply chain management requires which of the following decision phases?
1)
_______
A)
Supply chain strategy/design
B)
Supply chain operation
C)
Supply chain planning
D)
all of the above
E)
A and B only
2)
Supply chain surplus involves what two parts?
2)
_______
A)
Reliable transportation and supply chain cost
B)
Manufacturing cost and selling price
C)
Customer value and high quality products
D)
Customer value and supply chain cost
3)
Successful supply chain management requires many decisions relating to the flow of information, product, and funds. These decisions fall into three categories or phases. Which of the following is NOT one of these categories?
3)
_______
A)
Supply Chain Strategy and Design
B)
Supply Chain Operation
C)
Supply Chain Alliances
D)
Supply Chain Planning
4)
Customer arrival refers to
4)
_______
A)
the customer informing the retailer of what they want to purchase and the retailer allocating product to the customer.
B)
the process where product is prepared and sent to the customer.
C)
the process where the customer receives the product and takes ownership.
D)
the point in time when the customer has access to choices and makes a decision regarding a purchase.
E)
none of the above
5)
Which of the following is not a process in the customer order cycle?
5)
_______
A)
Customer order fulfillment
B)
Customer arrival
C)
Customer order receiving
D)
Customer order entry
E)
All are processes in the customer order cycle.
6)
Supply chain responsiveness includes the ability to do which of the following?
6)
_______
A)
Handle supply uncertainty
B)
Match supply chain responsiveness with the implied uncertainty of demand
C)
Ensure that all functional strategies within the supply chain support the supply chain's level of responsiveness
D)
Understand customers and supply chain uncertainty
E)
none of the above
7)
The key weakness of the ________ view is that different functions within a firm may have conflicting objectives.
7)
_______
A)
Intrafunctional scope
B)
Intercompany scope
C)
Intraoperation scope
D)
Interfunctional scope
8)
Supply chain responsiveness includes the ability to do which of the following?
8)
_______
A)
Meet short lead times
B)
Ensure that all functional strategies within the supply chain support the supply chain's level of responsiveness
C)
Match supply chain responsiveness with the implied uncertainty of demand
D)
Understand customers and supply chain
E)
all of the above
9)
A supply chain strategy involves decisions regarding all of the following except
9)
_______
A)
operating facilities.
B)
transportation.
C)
inventory.
D)
information flows.
E)
new product development.
10)
Pricing directly affects revenues but.
asapnursingProvide a Topic of Health Promotion Paper for App.docxrandymartin91030
asap
nursing
Provide a Topic of Health Promotion Paper for Approval
Health Topic
1. Describe a single health promotion/disease prevention problem from the Healthy People 2020 Objectives Introduction to population or problem. Describe incidence, prevalence, epidemiology, cost burden etc.,
2. Description of specific population, program or organization Discuss how the policy is intended for a specific population, program or organization.
3. Specific legislators involved Identify and discuss specific legislators involved in the policy development and policy, practice and outcomes.
4. Discuss how the policy influences clinical practice and is used to promote best outcomes. Policy, practice and the inter-professional team. Examine how the policy can be used by the inter-professional team to ensure coordinated.
Use of primary sources and evidence that is not older than 5 years. Writing, grammar and APA application Scholarly grammar, use of APA 6th edition.
.
Asap Essay Need, it needs to be 4-5pages long. I really want to get .docxrandymartin91030
Asap Essay Need, it needs to be 4-5pages long. I really want to get A+.... Please help...... NO PLAGIARISM...OR SPELLING MISTAKES..... IF FOUND YOU WILL BE IN TROUBLE........
Topic--There are probably a few things that have changed since you were in high school. Write an essay that might seve as a call to action.What would you change about high school systems in general and specially.
Please make sure that there is good introduction.. good attention in the intro... good transition... and there better be thesis....
Make sure there is a thesis...
Plagiarism
is the "wrongful appropriation" and "purloining and publication" of another
author
's "language, thoughts, ideas, or expressions," and the representation of them as one's own
original work
.
[1]
[2]
The idea remains problematic with unclear definitions and unclear rules.
[3]
[4]
[5]
[6]
The modern concept of plagiarism as
immoral
and
originality
as an
ideal
emerged in Europe only in the 18th century, particularly with the
Romantic movement
.
DO IT RIGHT OR MONEY BACK...
.
ASB 100Spring 2019Writing Assignment 3In this assignme.docxrandymartin91030
ASB 100
Spring 2019
Writing Assignment 3
In this assignment, you must select a topic, condition, or problem related to ‘water, sanitation, and hygiene’ or climate change that you consider to be a global health priority. This priority needs to be specific rather than a general concept such as ‘climate change.’
After describing the issue and justifying why it is a priority, design a health intervention to address the issue. The intervention must include at least two components: an educational component (e.g. dealing with beliefs and behavior); and an infrastructure or policy component (for example new construction, policy to limit emissions, etc.). For each component, state what you would do as well, why and how your intervention would have an effect, and how you would measure success (e.g. increasing handwashing rates).
You are encouraged to use visuals to help explain your intervention or to provide examples of your interventions. If you use images from the internet, please provide the website where you found the image.
Make sure that you address the ‘who, what, where, when, and why’ issues in both your justification as well as your proposed intervention. For example, do you focus on areas that lack access to adequate sanitation versus places where the quality of services may be an issue? Do you focus on areas that are at highest risk of climate change impacts, or areas that contribute the most to greenhouse gases? Do you focus on urban or rural areas? For the educational component, do you provide ads on tv, billboards, or in schools? Do you focus on adults, teenagers, or children? Do you propose policy at the global or national level?
You must include at least one unique source for each section of the proposal (justification, education/behavior, infrastructure/policy). You may use the same author or institution for each section (such as the World Health Organization), but the documents must be unique for each part. Please make sure that you identify the source of any information you use by using in-text citations (e.g. the WHO (2016) states…), and well as identifying any direct quotations with quotation marks (“”).
Topic:
Justification: (approximately 200 words)
Educational / Behavioral Component: (approximately 300-400 words)
Infrastructure / Policy Component: (approximately 300-400 words)
Citations:
· Ulrich, D. & Smallwood, N. 2004. Capitalizing on capabilities. Harvard Business Review, 82(6):119-127 (C)
· Porter, M. E. (2001). The value chain and competitive advantage. Understanding business processes, Chapter 5, pp. 50-59. The reading is available online at the following link.
· https://books.google.com/books?hl=en&lr=&id=lNEl9R4MWawC&oi=fnd&pg=PT54&dq=porter+value+chain&ots=XCm72AmYMJ&sig=gYW0LThqprzbiDfB1NNnPxIEKA8#v=onepage&q=porter%20value%20chain&f=false
· Porter’s Value Chain Analysis: https://www.toolshero.com/management/value-chain-analysis-porter/
www.hbr.org
A R T I C L E
H B R S
P.
asapnursingHealth policy unfolds daily and drives clinical p.docxrandymartin91030
asap
nursing
Health policy unfolds daily and drives clinical practice in the US. The student will investigate current policies or legislation underway for a specific health-related issue. The Student will develop a scholarly APA formatted supported by evidence. The rubric:
1. Introduction to population or problem (incidence, prevalence, epidemiology, cost burden etc)
2. Description of how the policy is intended for a specific population, program or organization
3. Specific legislators involved in the policy development and dissemination
4. Identify the role of the APRN in assisting with the policy or refuting the policy – this requires the evidence to support opinion, ideas and/or concepts.
5. Discuss how the policy influences clinical practice and is used to promote best outcomes
6. Examine how the policy can be used by the interprofessional team to ensure coordinated and comprehensive care for the specific population
7. Conclusion – summarize findings
8. APA format – use of primary peer-reviewed references as much as possible
.
Asam100bbXinyu ShangReading journal week1In the article Im.docxrandymartin91030
Asam100bb
Xinyu Shang
Reading journal week1
In the article Immigration and Livelihood, 1840s to 1930s, the key reason why the Asians moved to the United States was to look for jobs. The Asians were desperate for jobs and were ready to work even if they received low salaries. On the other hand, their employers loved the situation since they made a lot of profits. The first Asians to enter the United States made it through the Manila galleon trade. “An act for the governance of masters and servants” (Chan, 1991 p25). However, other communities felt as if the Asians brought competition, which could result in a reduction of job opportunities. Some of these were the Euro-Americans employees who saw the Asians as their competitors. Others were the nativists for all levels who were aggressive to them since they stopped them for restless reasons to prevent their coming.
Azuma Introduction tells that people who were born in Japan and later on shifted to America for studies had the right to express their views without any restrictions. Both the Tateishi and the Hoashi had not gotten a chance to become leaders in the Japenese colonist community, and they were not even recognized in America. “East is West West is East” (Azuma, 2005 p9). However, their routes were not highly valued compared to their expressions, especially during their times. These two communities had the capability of offering their shared predicament comprehensibly in public. Linking with the article on Mercantilists, Colonialists, and Laborers, the dilemma of these communities living through the claimed the separation for the East-West separation and linked binaries. The article also concentrates on the global history of Japanese immigrants and the procedure of creating the racial process. Additionally, the collective impacts of the organizational and figurative regulators control the experience of a marginal group that was viewed as a racial project.Chapter one talks about theoretical groups and how they are confusing. There was considerable confusion on whether the Japanese who relocated to the United States were there to colonize the U.S, or they had just come as immigrants. “Going to America” (Azuma, 2005 p23). The difficulty categorized the historical course of Japanese relocation to the United States as a varied nature of the early Issue community. It is clear that later on, after the Japanese had shifted to the United States, they implemented their capitalist economy, which brought more confusion concerning the issue of immigration and colonization. Therefore, this was one of the intercontinental histories of Japanese immigration in the American West, which brought about the contradiction issue.
On the Takaki talks about how the Chinese moved to one of the cities in the United States known as California. It happened to be a movement that had been formed by several people from various nations. These were inclusive of the Korean, Chinese, Filipino, and Japanese. “Cheap .
Instructions for Submissions thorugh G- Classroom.pptxJheel Barad
This presentation provides a briefing on how to upload submissions and documents in Google Classroom. It was prepared as part of an orientation for new Sainik School in-service teacher trainees. As a training officer, my goal is to ensure that you are comfortable and proficient with this essential tool for managing assignments and fostering student engagement.
Model Attribute Check Company Auto PropertyCeline George
In Odoo, the multi-company feature allows you to manage multiple companies within a single Odoo database instance. Each company can have its own configurations while still sharing common resources such as products, customers, and suppliers.
Palestine last event orientationfvgnh .pptxRaedMohamed3
An EFL lesson about the current events in Palestine. It is intended to be for intermediate students who wish to increase their listening skills through a short lesson in power point.
Students, digital devices and success - Andreas Schleicher - 27 May 2024..pptxEduSkills OECD
Andreas Schleicher presents at the OECD webinar ‘Digital devices in schools: detrimental distraction or secret to success?’ on 27 May 2024. The presentation was based on findings from PISA 2022 results and the webinar helped launch the PISA in Focus ‘Managing screen time: How to protect and equip students against distraction’ https://www.oecd-ilibrary.org/education/managing-screen-time_7c225af4-en and the OECD Education Policy Perspective ‘Students, digital devices and success’ can be found here - https://oe.cd/il/5yV
Ethnobotany and Ethnopharmacology:
Ethnobotany in herbal drug evaluation,
Impact of Ethnobotany in traditional medicine,
New development in herbals,
Bio-prospecting tools for drug discovery,
Role of Ethnopharmacology in drug evaluation,
Reverse Pharmacology.
How to Create Map Views in the Odoo 17 ERPCeline George
The map views are useful for providing a geographical representation of data. They allow users to visualize and analyze the data in a more intuitive manner.
The Art Pastor's Guide to Sabbath | Steve ThomasonSteve Thomason
What is the purpose of the Sabbath Law in the Torah. It is interesting to compare how the context of the law shifts from Exodus to Deuteronomy. Who gets to rest, and why?
2024.06.01 Introducing a competency framework for languag learning materials ...Sandy Millin
http://sandymillin.wordpress.com/iateflwebinar2024
Published classroom materials form the basis of syllabuses, drive teacher professional development, and have a potentially huge influence on learners, teachers and education systems. All teachers also create their own materials, whether a few sentences on a blackboard, a highly-structured fully-realised online course, or anything in between. Despite this, the knowledge and skills needed to create effective language learning materials are rarely part of teacher training, and are mostly learnt by trial and error.
Knowledge and skills frameworks, generally called competency frameworks, for ELT teachers, trainers and managers have existed for a few years now. However, until I created one for my MA dissertation, there wasn’t one drawing together what we need to know and do to be able to effectively produce language learning materials.
This webinar will introduce you to my framework, highlighting the key competencies I identified from my research. It will also show how anybody involved in language teaching (any language, not just English!), teacher training, managing schools or developing language learning materials can benefit from using the framework.
The Roman Empire A Historical Colossus.pdfkaushalkr1407
The Roman Empire, a vast and enduring power, stands as one of history's most remarkable civilizations, leaving an indelible imprint on the world. It emerged from the Roman Republic, transitioning into an imperial powerhouse under the leadership of Augustus Caesar in 27 BCE. This transformation marked the beginning of an era defined by unprecedented territorial expansion, architectural marvels, and profound cultural influence.
The empire's roots lie in the city of Rome, founded, according to legend, by Romulus in 753 BCE. Over centuries, Rome evolved from a small settlement to a formidable republic, characterized by a complex political system with elected officials and checks on power. However, internal strife, class conflicts, and military ambitions paved the way for the end of the Republic. Julius Caesar’s dictatorship and subsequent assassination in 44 BCE created a power vacuum, leading to a civil war. Octavian, later Augustus, emerged victorious, heralding the Roman Empire’s birth.
Under Augustus, the empire experienced the Pax Romana, a 200-year period of relative peace and stability. Augustus reformed the military, established efficient administrative systems, and initiated grand construction projects. The empire's borders expanded, encompassing territories from Britain to Egypt and from Spain to the Euphrates. Roman legions, renowned for their discipline and engineering prowess, secured and maintained these vast territories, building roads, fortifications, and cities that facilitated control and integration.
The Roman Empire’s society was hierarchical, with a rigid class system. At the top were the patricians, wealthy elites who held significant political power. Below them were the plebeians, free citizens with limited political influence, and the vast numbers of slaves who formed the backbone of the economy. The family unit was central, governed by the paterfamilias, the male head who held absolute authority.
Culturally, the Romans were eclectic, absorbing and adapting elements from the civilizations they encountered, particularly the Greeks. Roman art, literature, and philosophy reflected this synthesis, creating a rich cultural tapestry. Latin, the Roman language, became the lingua franca of the Western world, influencing numerous modern languages.
Roman architecture and engineering achievements were monumental. They perfected the arch, vault, and dome, constructing enduring structures like the Colosseum, Pantheon, and aqueducts. These engineering marvels not only showcased Roman ingenuity but also served practical purposes, from public entertainment to water supply.
PHIL 201Synopsis The MatrixHave you ever had a dream, Neo, t.docx
1. PHIL 201
Synopsis: The Matrix
“Have you ever had a dream, Neo, that you were so sure was
real? What if you were unable to wake from that dream? How
would you know the difference between the dream world and
the real world?” -Morpheus
Have you ever had a dream that was so life-like that when you
woke up you weren’t sure at first if the dream had ended? Mr.
Anderson had such a dream. Mr. Anderson is a computer
programmer. He works for a big software corporation, but he
lives alone. He doesn’t sleep well, so he has a problem making
it to work on time. In general, though, he is a decent guy: he is
well educated, he pays his rent on time, and he helps his
landlord take out the trash. But at night, he works on his
computer. He is a hacker, and he goes by the hacker alias
“Neo.”
Neo has been having a nagging concern, a niggling little sense
in the back of his head that something isn’t right about his life.
He hasn’t been able to figure out what exactly is wrong, but the
feeling lingers there, like a splinter in his mind. And then he
meets Morpheus….
Morpheus is a leader of a group of dissidents who are trying to
help others see the true nature of their world. The truth,
according to them, is that the world is an illusion, an elaborate
system of deception perpetrated to keep people contentedly
under control. Morpheus offers Neo a choice: he can forget that
they ever met, go back to living his old life, and run the risk
that he’s being conned, or he can “take the red pill,” follow
Morpheus, and find out what’s really going on. Neo takes the
pill.
What he discovers is mind-boggling. It turns out that almost the
entire human race is lying unconscious in giant machines that
are keeping their bodies alive. Their brains are all connected
(via cables) to a powerful computer on which a programed
2. simulation of the world is running, and they are all
unconsciously living out virtual lives as individual players in
this computer simulation. They experience being born, growing
up, getting jobs, growing old, and dying through their virtual
lives in a computer simulation called “the Matrix.” As
Morpheus tells Neo, “The Matrix is everywhere. It is all around
us. Even now, in this very room. You can see it when you look
out your window or when you turn on your television. You can
feel it when you go to work... when you go to church... when
you pay your taxes. It is the world that has been pulled over
your eyes to blind you from the truth.” It all seems so real that
they have no idea that they are being duped.
All of this comes as a huge shock to Neo. It is almost too much
for him to accept. He experiences fear, denial, and confusion,
but eventually acceptance and then sadness. He realizes that all
of his “life” had been a lie. Morpheus reminds him, “I didn’t
say it would be easy, Neo. I only said it would be the truth.”
Neo joins Morpheus’ crew in helping other people to discover
the truth about the Matrix. However, many are not ready to
accept this truth. One such person is Cypher, a disillusioned
member of Morpheus’ rebel band. Cypher had expected that
knowing the truth would make life easier or somehow better,
but he discovers that knowledge can be a weighty burden.
Hence he seeks a way to erase his memories of the truth and go
back to his former state. He emphatically asserts, “Ignorance is
bliss,” and even strikes a deal with the master computer to
betray Morpheus in return for being returned to his former state.
But Neo disagrees with Cypher, and the movie ends with his
challenge to the Matrix: “I'm going to show these people what
you don't want them to see. I'm going to show them a world
without you. A world without rules and controls, without
borders or boundaries—A world where anything is possible."
Wachowski, Andy, and Lana Wachowski. The Matrix. Directed
by Andy Wachowski and Lana Wachowski. Los Angeles:
Warner Bros. Pictures, 1999.
3. Page 1 of 2
PHIL 201
“The Allegory of the Cave”
Excerpt from Plato, The Republic, Book VII, 514A1-518D8,
Socrates and Glaucon are conversing:
SOCRATES: “Next,” said I “compare our nature in respect of
education and its lack to such an experience as this. Picture men
dwelling in a sort of subterranean cavern with a long entrance
open to the light on its entire width. Conceive them as having
their legs and necks fettered from childhood, so that they
remain in the same spot, able to look forward only, and
prevented by the fetters from turning their heads. Picture further
the light from a fire burning higher up and at a distance behind
them, and between the fire and the prisoners and above them a
road along which a low wall has been built, as the exhibitors of
puppet-shows have partitions before the men themselves, above
which they show the puppets.”
GLAUCON: “All that I see,” he said.
SOCRATES: “See also, then, men carrying past the wall
implements of all kinds that rise above the wall; and human
images and shapes of animals as well, wrought in stone and
wood and every material, some of these bearers presumably
speaking and others silent.”
GLAUCON: “A strange image you speak of,” he said, “and
strange prisoners.”
SOCRATES: “Like to us,” I said; “for, to begin with, tell me
do you think that these men would have seen anything of
themselves or of one another except the shadows cast from the
fire on the wall of the cave that fronted them?”
GLAUCON: “How could they,” he said, “if they were
compelled to hold their heads unmoved through life?”
SOCRATES: “And again, would not the same be true of the
objects carried past them?”
4. GLAUCON: “Surely.”
SOCRATES: “If then they were able to talk to one another, do
you not think that they would suppose that in naming the things
that they saw they were naming the passing objects?”
GLAUCON: “Necessarily.”
SOCRATES: “And if their prison had an echo from the wall
opposite them, when one of the passersby uttered a sound, do
you think that they would suppose anything else than the
passing shadow to be the speaker?”
GLAUCON: “By Zeus, I do not,” said he.
SOCRATES: “Then in every way such prisoners would deem
reality to be nothing else than the shadows of the artificial
objects.”
GLAUCON: “Quite inevitably,” he said.
SOCRATES: “Consider, then, what would be the manner of
the release and healing from these bonds and this folly if in the
course of nature something of this sort should happen to them:
When one was freed from his fetters and compelled to stand up
suddenly and turn his head around and walk and to lift up his
eyes to the light, and in doing all this felt pain and, because of
the dazzle and glitter of the light, was unable to discern the
objects whose shadows he formerly saw, what do you suppose
would be his answer if someone told him that what he had seen
before was all a cheat and an illusion, but that now, being
nearer to reality and turned toward more real things, he saw
more truly? And if also one should point out to him each of the
passing objects and constrain him by questions to say what it is,
do you not think that he would be at a loss and that he would
regard what he formerly saw as more real than the things now
pointed out to him?”
GLAUCON: “Far more real,” he said.
SOCRATES: “And if he were compelled to look at the light
itself, would not that pain his eyes, and would he not turn away
and flee to those things which he is able to discern and regard
them as in very deed more clear and exact than the objects
5. pointed out?”
GLAUCON: “It is so,” he said.
SOCRATES: “And if,” said I, “someone should drag him
thence by force up the ascent which is rough and steep, and not
let him go before he had drawn him out into the light of the sun,
do you not think that he would find it painful to be so hauled
along, and would chafe at it, and when he came out into the
light, that his eyes would be filled with its beams so that he
would not be able to see even one of the things that we call
real?”
GLAUCON: “Why, no, not immediately,” he said.
SOCRATES: “Then there would be need of habituation, I take
it, to enable him to see the things higher up. And at first he
would most easily discern the shadows and, after that, the
likenesses or reflections in water of men and other things, and
later, the things themselves, and from these he would go on to
contemplate the appearances in the heavens and heaven itself,
more easily by night, looking at the light of the stars and the
moon, than by day the sun and the sun’s light.”
GLAUCON: “Of course.”
SOCRATES: “And so, finally, I suppose, he would be able to
look upon the sun itself and see its true nature, not by
reflections in water or phantasms of it in an alien setting, but in
and by itself in its own place.”
GLAUCON: “Necessarily,” he said.
SOCRATES: “And at this point he would infer and conclude
that this it is that provides the seasons and the courses of the
year and presides over all things in the visible region, and is in
some sort the cause of all these things that they had seen.”
GLAUCON: “Obviously,” he said, “that would be the next
step.”
SOCRATES: “Well then, if he recalled to mind his first
habitation and what passed for wisdom there, and his fellow-
bondsmen, do you not think that he would count himself happy
in the change and pity them?”
GLAUCON: “He would indeed.”
6. Page 1 of 2
PHIL 201
Meditation I of The Things of Which We May Doubt
Excerpt from René Descartes, Meditations on First Philosophy,
1641
1. SEVERAL years have now elapsed since I first became aware
that I had accepted, even from my youth, many false opinions
for true, and that consequently what I afterward based on such
principles was highly doubtful; and from that time I was
convinced of the necessity of undertaking once in my life to rid
myself of all the opinions I had adopted, and of commencing
anew the work of building from the foundation, if I desired to
establish a firm and abiding superstructure in the sciences. But
as this enterprise appeared to me to be one of great magnitude, I
waited until I had attained an age so mature as to leave me no
hope that at any stage of life more advanced I should be better
able to execute my design. On this account, I have delayed so
long that I should henceforth consider I was doing wrong were I
still to consume in deliberation any of the time that now
remains for action. Today, then, since I have opportunely freed
my mind from all cares [and am happily disturbed by no
passions], and since I am in the secure possession of leisure in a
peaceable retirement, I will at length apply myself earnestly and
freely to the general overthrow of all my former opinions.
2. But, to this end, it will not be necessary for me to show that
the whole of these are false--a point, perhaps, which I shall
never reach; but as even now my reason convinces me that I
ought not the less carefully to withhold belief from what is not
entirely certain and indubitable, than from what is manifestly
false, it will be sufficient to justify the rejection of the whole if
I shall find in each some ground for doubt. Nor for this purpose
will it be necessary even to deal with each belief individually,
which would be truly an endless labor; but, as the removal from
below of the foundation necessarily involves the downfall of the
7. whole edifice, I will at once approach the criticism of the
principles on which all my former beliefs rested.
3. All that I have, up to this moment, accepted as possessed of
the highest truth and certainty, I received either from or through
the senses. I observed, however, that these sometimes misled
us; and it is the part of prudence not to place absolute
confidence in that by which we have even once been deceived.
4. But it may be said, perhaps, that, although the senses
occasionally mislead us respecting minute objects, and such as
are so far removed from us as to be beyond the reach of close
observation, there are yet many other of their informations
(presentations), of the truth of which it is manifestly impossible
to doubt; as for example, that I am in this place, seated by the
fire, clothed in a winter dressing gown, that I hold in my hands
this piece of paper, with other intimations of the same nature.
But how could I deny that I possess these hands and this body,
and withal escape being classed with persons in a state of
insanity, whose brains are so disordered and clouded by dark
bilious vapors as to cause them pertinaciously to assert that they
are monarchs when they are in the greatest poverty; or clothed
[in gold] and purple when destitute of any covering; or that
their head is made of clay, their body of glass, or that they are
gourds? I should certainly be not less insane than they, were I
to regulate my procedure according to examples so extravagant.
5. Though this be true, I must nevertheless here consider that I
am a man, and that, consequently, I am in the habit of sleeping,
and representing to myself in dreams those same things, or even
sometimes others less probable, which the insane think are
presented to them in their waking moments. How often have I
dreamt that I was in these familiar circumstances, that I was
dressed, and occupied this place by the fire, when I was lying
undressed in bed? At the present moment, however, I certainly
look upon this paper with eyes wide awake; the head which I
now move is not asleep; I extend this hand consciously and with
express purpose, and I perceive it; the occurrences in sleep are
8. not so distinct as all this. But I cannot forget that, at other times
I have been deceived in sleep by similar illusions; and,
attentively considering those cases, I perceive so clearly that
there exist no certain marks by which the state of waking can
ever be distinguished from sleep, that I feel greatly astonished;
and in amazement I almost persuade myself that I am now
dreaming.
6. Let us suppose, then, that we are dreaming, and that all these
particulars--namely, the opening of the eyes, the motion of the
head, the forth- putting of the hands--are merely illusions; and
even that we really possess neither an entire body nor hands
such as we see. Nevertheless it must be admitted at least that
the objects which appear to us in sleep are, as it were, painted
representations which could not have been formed unless in the
likeness of realities; and, therefore, that those general objects,
at all events, namely, eyes, a head, hands, and an entire body,
are not simply imaginary, but really existent. For, in truth,
painters themselves, even when they study to represent sirens
and satyrs by forms the most fantastic and extraordinary, cannot
bestow upon them natures absolutely new, but can only make a
certain medley of the members of different animals; or if they
chance to imagine something so novel that nothing at all similar
has ever been seen before, and such as is, therefore, purely
fictitious and absolutely false, it is at least certain that the
colors of which this is composed are real. And on the same
principle, although these general objects, viz. [a body], eyes, a
head, hands, and the like, be imaginary, we are nevertheless
absolutely necessitated to admit the reality at least of some
other objects still more simple and universal than these, of
which, just as of certain real colors, all those images of things,
whether true and real, or false and fantastic, that are found in
our consciousness (cogitatio) are formed.
7. To this class of objects seem to belong corporeal nature in
general and its extension; the figure of extended things, their
quantity or magnitude, and their number, as also the place in,
and the time during, which they exist, and other things of the
9. same sort.
8. We will not, therefore, perhaps reason illegitimately if we
conclude from this that Physics, Astronomy, Medicine, and all
the other sciences that have for their end the consideration of
composite objects, are indeed of a doubtful character; but that
Arithmetic, Geometry, and the other sciences of the same class,
which regard merely the simplest and most general objects, and
scarcely inquire whether or not these are really existent, contain
somewhat that is certain and indubitable: for whether I am
awake or dreaming, it remains true that two and three make
five, and that a square has but four sides; nor does it seem
possible that truths so apparent can ever fall under a suspicion
of falsity [or incertitude].
9. Nevertheless, the belief that there is a God who is all
powerful, and who created me, such as I am, has, for a long
time, obtained steady possession of my mind. How, then, do I
know that he has not arranged that there should be neither earth,
nor sky, nor any extended thing, nor figure, nor magnitude, nor
place, providing at the same time, however, for [the rise in me
of the perceptions of all these objects, and] the persuasion that
these do not exist otherwise than as I perceive them ? And
further, as I sometimes think that others are in error respecting
matters of which they believe themselves to possess a perfect
knowledge, how do I know that I am not also deceived each
time I add together two and three, or number the sides of a
square, or form some judgment still more simple, if more simple
indeed can be imagined? But perhaps Deity has not been willing
that I should be thus deceived, for he is said to be supremely
good. If, however, it were repugnant to the goodness of Deity to
have created me subject to constant deception, it would seem
likewise to be contrary to his goodness to allow me to be
occasionally deceived; and yet it is clear that this is permitted.
10. Some, indeed, might perhaps be found who would be
disposed rather to deny the existence of a Being so powerful
than to believe that there is nothing certain. But let us for the
10. present refrain from opposing this opinion, and grant that all
which is here said of a Deity is fabulous: nevertheless, in
whatever way it be supposed that I reach the state in which I
exist, whether by fate, or chance, or by an endless series of
antecedents and consequents, or by any other means, it is clear
(since to be deceived and to err is a certain defect ) that the
probability of my being so imperfect as to be the constant
victim of deception, will be increased exactly in proportion as
the power possessed by the cause, to which they assign my
origin, is lessened. To these reasonings I have assuredly nothing
to reply, but am constrained at last to avow that there is nothing
of all that I formerly believed to be true of which it is
impossible to doubt, and that not through thoughtlessness or
levity, but from cogent and maturely considered reasons; so that
henceforward, if I desire to discover anything certain, I ought
not the less carefully to refrain from assenting to those same
opinions than to what might be shown to be manifestly false.
11. But it is not sufficient to have made these observations; care
must be taken likewise to keep them in remembrance. For those
old and customary opinions perpetually recur-- long and
familiar usage giving them the right of occupying my mind,
even almost against my will, and subduing my belief; nor will I
lose the habit of deferring to them and confiding in them so
long as I shall consider them to be what in truth they are, viz.,
opinions to some extent doubtful, as I have already shown, but
still highly probable, and such as it is much more reasonable to
believe than deny. It is for this reason I am persuaded that I
shall not be doing wrong, if, taking an opposite judgment of
deliberate design, I become my own deceiver, by supposing, for
a time, that all those opinions are entirely false and imaginary,
until at length, having thus balanced my old by my new
prejudices, my judgment shall no longer be turned aside by
perverted usage from the path that may conduct to the
perception of truth. For I am assured that, meanwhile, there will
arise neither peril nor error from this course, and that I cannot
for the present yield too much to distrust, since the end I now
11. seek is not action but knowledge.
12. I will suppose, then, not that Deity, who is sovereignly good
and the fountain of truth, but that some malignant demon, who
is at once exceedingly potent and deceitful, has employed all his
artifice to deceive me; t will suppose that the sky, the air, the
earth, colors, figures, sounds, and all external things, are
nothing better than the illusions of dreams, by means of which
this being has laid snares for my credulity; I will consider
myself as without hands, eyes, flesh, blood, or any of the
senses, and as falsely believing that I am possessed of these; I
will continue resolutely fixed in this belief, and if indeed by
this means it be not in my power to arrive at the knowledge of
truth, I shall at least do what is in my power, viz., [ suspend my
judgment ], and guard with settled purpose against giving my
assent to what is false, and being imposed upon by this
deceiver, whatever be his power and artifice. But this
undertaking is arduous, and a certain indolence insensibly leads
me back to my ordinary course of life; and just as the captive,
who, perchance, was enjoying in his dreams an imaginary
liberty, when he begins to suspect that it is but a vision, dreads
awakening, and conspires with the agreeable illusions that the
deception may be prolonged; so I, of my own accord, fall back
into the train of my former beliefs, and fear to arouse myself
from my slumber, lest the time of laborious wakefulness that
would succeed this quiet rest, in place of bringing any light of
day, should prove inadequate to dispel the darkness that will
arise from the difficulties that have now been raised.
Page 1 of 4
PHIL 201
Essay Instructions
Plato, Descartes, and The Matrix
In this unit we have been discussing how we know. The modern
12. American philosopher Hilary Putnam popularized a well-known
thought experiment highlighting the problem of skepticism and
our knowledge of reality. To understand Putnam’s experiment
we need to consider how we normally obtain knowledge of
reality. Our knowledge of reality usually begins with sensory
input. While each of our five senses perceives the world
according to their individual means, I will use seeing as an
example. Light is reflected off of objects and enters through our
eyes which focus an image of these objects to the back of our
eyeball where it hits our optic nerve. Our nerve transforms this
image into electrical/neural impulses that travel through the
optic nerve up to where it is plugged into the brain. The brain
then processes these impulses where they are transformed into
an image in our mind. What our minds experience is an image
of the outside world similar to how a television projects an
image captured by a television camera.
In Putnam’s thought experiment, you imagine that your brain
has been severed from the nerves connecting it to your senses
(eyes, ears, nose, etc.) and has been removed from you skull and
placed in a vat filled with the nutritional fluid necessary to keep
your brain alive and functioning. Electrical wires have been
spliced into your sensory nerves that are connected to the
sensory inputs in your brains. The other ends of these wires are
connected to the outputs of a giant super computer. A man sits
at the keyboard of this super computer inputting data. This data
is transformed into electrical/neural impulses that travel through
the spliced wire/sensory nerves and into your brain. The brain
processes this information as if it were from your senses.
Hence, you have whatever image the man at the keyboard wants
you to have. Suppose he inputs data that you are sitting in a
café in France drinking an espresso. He includes all the usual
sensory data, including the smell and taste of the coffee, the
hardness of the chair and table, the cool breeze blowing by, the
sounds of the traffic, and the view of the Eiffel tower. You
experience all of this exactly as if you are really there. In such a
situation, you would have no idea that you (or at least your
13. brain) are actually sitting in some vat in some laboratory.
In 1999, Putnam’s thought experiment became the basis of a
megahit movie, The Matrix. However, Putnam was not the first
to suggest that there may be a problem with perceiving and
knowing reality. A number of philosophers have wrestled with
this problem. This brings us to your assignment.
In Module/Week 5’s Reading & Study folder there are 3 short
readings. Your assignment is to read them and then write an
essay with a minimum of 600 words (in MLA, APA, or Turabian
format) addressing some of the following questions. You must
address the first question, but then you are free to consider any
of the others.
While you are free to quote from sources, quotations will not
count towards the minimum word count. Late submissions will
not be accepted without the instructor’s approval. Plagiarism of
any kind will result in a 0 for the assignment and may result in
being dropped from the course.
A word about the readings: The first reading is a synopsis of
The Matrix. You may have seen the movie and so this would
function as a review for you. If you haven’t seen the movie, you
may choose to do so. However, you should know that the movie
is rated R for language and violence. It is not necessary to view
the movie to fulfill the assignment as the synopsis is enough to
consider the questions. The second reading comes from Plato’s
classic work, The Republic. It is in the form of a dialogue
between Socrates and Glaucon, a brother of Plato, and contains
the famous cave allegory. The final reading is a section from
Meditation I from Meditations on First Philosophy by Rene
Descartes who offers some reasons to doubt his senses.
Questions to consider:
1. Compare and contrast The Matrix with the readings from
Plato and Descartes. What are some similarities and
differences?
2. Can we prove the world we are experiencing is real? How do
we know we are not dreaming, living in a Platonic cave, or
trapped in some sort of matrix?
14. 3. At the end of the cave allegory, Socrates implies that most
men would want to escape the cave and see reality as it really
is. However, in his betrayal of Morpheus, Cypher implies that it
is better to live in the artificial world of the Matrix. Which is
better: the harshness of reality or the “ignorance is bliss” of
illusion? Defend your answer.
4. Since much of our knowledge is based on sense experience,
and since our senses are imperfect and can be deceived, can we
ever be certain that our beliefs are true? Defend or explain your
answer.