Teenage Wasteland

Anne Tyler’s short story â€Å"Teenage Wasteland† delineates a moms battle to comprehend and support her kid. The story happens in a working class neighborhood, where the hero Daisy, is a mother of two and a housewife. Daisy attempts to help her child Donny, a difficult and misconstrued young person. Donny is an upsetting high schooler who is insubordinate and consistently causes hardship. At the point when Daisy gets a call from the head of Donny’s tuition based school mentioning a gathering about Donny’s less than stellar scores and youthful conduct, she does all that she can to help Donny develop and develop by recruiting a tutor.Unfortunately, Daisy finds that Cal, Donny’s coach, didn’t help Donny raise his evaluation, yet rather made his evaluation drop. Daisy saw that Donny has gave some improvement in his conduct and disposition in school. Anne Tyler uncovers that being a parent is never a simple activity, a few guardians, similar to D aisy and Matt, have no influence over their children. For the duration of Daisy’s life she has attempted to show signs of improvement comprehension of Donny, she needs to associate with him and wishes to recognize what he’s truly like. As a mother Daisy is mindful and intrigued by Donny’s prosperity, she is shaky as a result of Donny, and Donny is Daisy’s fundamental priority.Like all moms Daisy is keen on her youngster's prosperity. For this situation, Donny’s prosperity is all that she thinks about. Daisy experiences experienced such a great amount of difficulty in the recent weeks only for Donny to be cheerful. Daisy is exceptionally inquisitive about Donny, he is cryptic and likes to keep things on the low. â€Å"Well? What did you think? †(Tyler. 260). Daisy requests Donny’s supposition, she’s needs to know how he feels. Additionally, it’s as though his choice is the main thing that issues to her, she needs to reali ze what his measures are.Daisy thinks about Donny, she needs to speak with him and become more acquainted with him. Daisy is uncertain about herself due to Donny’s conduct towards her. In view of the way Donny treats her, Daisy feels no certainty even with the manner in which she dresses. For this situation, she is hesitant in light of the fact that she feels that Donny is awkward being around her. She becomes unsure over the smallest things that don’t mean anything. â€Å"Daisy held in her stomach in and gave Mr. Lanham a firm, dependable handshake†(Tyler. 258). Daisy attempts to suck in her stomach when giving a handshake, imagining that she is overweight.â€Å"She wished she’d worn nylons rather than knee socks†(Tyler. 257). Additionally, she is uncertain about the smallest things like the way she’s dressed, she gets worried over socks imagining that they make her look amateurish and uninformed. She attempts the spread and conceal the p arts where she is shaky about, similar to the things that may humiliate her. Daisy’s principle individual of intrigue is by all accounts Donny. She discovers Donny intrigueing, he mistakes her for his blended feelings. For this situation, Daisy needs to become more acquainted with Donny he befuddles her alot, all moms are interested about their children.When she picks Donny up from Cal’s he’s making some incredible memories, grinning and chuckling which Dasiy has never observed that side of, however when he gets in the vehicle he becomes quiet and bothered a piece. Donny is raising a ruckus which is picking up him consideration, shes placing all her consideration into him. â€Å"She had consistently revealed to Donny he had ability, was brilliant, was acceptable with his hands†(Tyler. 258). Donny has consistently been Daisy's primary need, until his more youthful sister was conceived. Be that as it may, considerably after, he was as yet her principle indi vidual of interest.Daisy places all her consideration into Donny, she attempts to make sense of him all around she can, yet she can’t break him. She doesn’t comprehend Donny and the reason for his activities. Donny attempts to keep away from his folks in any capacity he can, he disregards them and gets irritated over all that they instruct him to do. The beginning of all of Donny’s frenzy is the thing that carried Daisy to think about him, and what made him her fundamental individual of intrigue. For the duration of Daisy’s life she has attempted to show signs of improvement comprehension of Donny, she needs to associate with him and wishes to comprehend what he’s truly like.To close, Daisy’s urgent battle to comprehension and coexisting with her child, Donny, comes down to them turning out to be significantly increasingly like outsiders. Daisy’s plan on coexisting with Donny bombs horrendously because of the reason for her recruiting Cal, Donny’s mentor. Before long she finds that the reason for Donny acting insubordinate, is on the grounds that she didn’t care a lot about him previously. In the event that Daisy would have acknowledged Donny the manner in which he was, and centered more around different things than him it would have likely turned out distinctively and he wouldn’t have fled.

How does the internet affect the international strategy Use Porter's 5 Essay

How does the web influence the worldwide procedure Use Porter's 5 Forces and tell how web shape and change the busine - Essay Example Most organizations in the cutting edge business condition have executed a few or the other type of Internet apparatus into their business activities. While a few endeavors confronted a significant change while rising into an e-business work, others may have delighted in an edge of this innovation before the utilization of the Internet got unavoidable to the current degree. (Kotler, 1997; Rainer, 2009) Internet makes monetary incentive for business either by making new enterprises, for example, online sell-offs and computerized commercial centers, or by reconfiguring existing ventures through decreased correspondence costs, simpler exchanges and quicker data spread. In spite of the fact that inventory retailers and cost free numbers have been consistently there, the web gives an increasingly proficient mode to arrange items and administrations. For example, separation learning has been pervasive in the training segment for a considerable length of time with very nearly a million under studies enlisting every year for different correspondence courses. Be that as it may, an altered and ad libbed variant of separation learning is E-College. It is a full-specialist co-op that works as a team with numerous colleges and distributes their courses over the web and works the conveyance arrange for a charge. The benefit of a business is affected by the web dependent on two fundamental variables industry structure and upper hand. While the previous decides the benefit of a normal contender, the last grants the ability to beat a normal contender. (Castells, 2003; Chadwick, 2009) In today’s quick pace of innovative change in business condition, modern examination turns into even more significant. The auxiliary engaging quality of an industry, regardless of whether old or new, is represented by five powers of rivalry. These powers, on the other hand known as Porter’s Five Forces, are existing contention among contenders, danger of substitutes, boundaries to new p articipants, haggling intensity of providers and bartering intensity of purchasers. Despite the fact that the idea of the five powers fluctuates across ventures, the benefit of an undertaking despite everything depends of these. Because of the variable idea of the five powers, it is hard to make any broad determination about the effect of the web o business condition. In any case, some predominant patterns can be construed through an assessment of a wide scope of enterprises where the web assumes a fundamental job. The greater part of the enterprises show a positive pattern attributable to the extension of business sectors, improved position contrasted with rivals and new channels to connect with clients. (Doorman, 1979; 2008; Karagiannopoulos, 2005) However some negative effects of web on organizations have additionally been in picture. It empowers the purchasers to have a simple access to data about items and administrations, therefore fortifying their dealing power. It helps in d evelopment of new substitutes because of birth of new ways to deal with addresses costumers’ issues. By decreasing the requirement for a built up deals power or association to existing channels, it expels obstructions to section. It breaks up land outskirts and grows the topographical market, carrying more organizations into rivalry with one another. The expansion in fixed costs, going with the great decrease in factor costs, prompts the advancement of dangerous value rivalry among the current business rivals. (Seybold, 1998; Angell, 1994) The inborn mystery is that the advantages offered by the web grow the market through diminished operational costs, improved

Dudamel

Dudamel Late in February, my friend Ashley 12 forwarded me a notice titled Dudamel Open Rehearsal and asked if I would be interested in attending with her. Scrolling through the original message, I saw a comment that Dudamel is cool. So, even though I had no idea whether Dudamel was a music genre, an instrument, a song title, or a composer, I replied Im definitely down! :) and reserved a ticket. A month later, Google Calendar told me that I should meet Ashley at MITs Kresge Auditorium. The theater was PACKED (I thought: wow! this Dudamel thing must be *very* cool!) but we squeezed and sorry! excuse me!d our way in. Flipping through my program, I learned very quickly that Dudamel is not a music genre. Dudamel is not an instrument, or a song title, or a composer. Dudamel is, according to the program bio, Music Director of both the Simón Bolivar Symphony Orchestra of Venezuela and the Los Angeles Philharmonic, and the impact of his musical leadership is felt on four continents. His guest conducting appearances include the NY Philharmonic and the Munich Philharmonic. Feeling very uncultured, I went on to read that he was voted into the Gramophone Hall of Fame, has won a gazillion awards, is in the Royal Swedish Academy of Music, and was one of Time Magazines 100 most influential people in 2009. Yep. Definitely not a musical instrument. I got a little bored of the laundry list of musical accolades, so it was refreshing and a little surprising to read that Harvard recently awarded him the Q Prize for extraordinary service to children. I was equally surprised to look up and see small children sitting on stage: in the front row, there were 7- and 8-year-olds clutching miniature violins with their feet dangling above the ground. Turns out that the concert was actually an open rehearsal, as part of the Sistema Side by Side seminario series. A seminario is a tradition in Venezuela, where Dudamel is from. According to the program, a seminario is a larger ensemble community. Children from music programs in various neighborhoods and regions frequently come together…to make music together. This particular seminario was made up of: children from the Los Angeles Philharmonic Youth Orchestra (YOLA) who had flown across the country for this event + children from Massachusetts + conservatory students from the Longy School of Music of Bard College. The MA kids and the Longy students were paired up as part of a community program called Side By Side: theyve been rehearsing together every weekend for the past year. They all wore matching black t-shirts that said SIDE BY SIDE in white letters. The timpani pair were particularly adorable; there was a little kid wearing a cast partnered up with a tall young man from Longy, and their height ratio was about 1:2. It was a very strange construction: the intimacy of a childrens orchestral rehearsal up on stage in front of a gigantic audience, led by a famous conductor. The audience was packed with parents, sponsors, and random MIT community members who were on some mailing lists and might not have known a whole lot about what they were walking into. The man in front of me spent the entire rehearsal Facetiming on his iPhone with a woman who I presume was the mother of one of the young performers. Imagine what this meant for Dudamel himself: as my friend Davie 12 (who was also at the concert) put it, he had three different not obviously reconcilable tasks. He had to, as the conductor, run a functional and productive rehearsal. As a performer (and when a Kresge Auditorium-ful of people are watching you, you are performing whether you like it or not) he had to entertain. As the conductor of a performing childrens orchestra, he had to make the children comfortable up there on the stage. Spoiler alert: he did all three, spectacularly. After an introduction that included a thank-you to Rafael Reif for providing space at MIT (WOOOOO! MIT!!!!!) Dudamel finally walked on stage. On his way from stage right to the podium, he shook hands with several of the children and beamed at everybody. When the auditorium fell silent, he asked one of the kids in the front row: its too warm in here! is it okay if I take off my jacket? I guess the kid gave Dudamel his blessing, because Dudamel took off his fancy jacket to reveal a black t-shirt and jeans. He eased himself onto a wooden stool and leaned his elbows on his knees. And just like that, the entire auditorium relaxed too. My first impression of Dudamel was: Wow, Dudamel is adorably awkward. He stumbled over his words, mumbling that he didnt really know the music that well, actually he didnt know the music at all, and what were we even here to play again? Some little kid told him the answer. Oh, okay, he said. You guys will have to lead me, because I dont know the music. Ha! The orchestra were playing the Farandole from Bizets LArlesienne Suite No. 2 and the Finale from Tchaikovskys Symphony No. 5 in E Minor, and so of course Dudamel had both of those pieces totally committed to memory (not to mention he was 110% prepared for the rehearsal). But it was a trick to make the kids more comfortable with him, and it was endearing. He reminded me of Papageno, for those of you familiar with Mozarts Magic Flute he adopted a kind of charming woodland creature quality, perching on the edge of that stool. He occasionally shifted to look over his shoulder and quip to the audience. And then he lifted up his baton, and I realized that Dudamel isnt awkward at all; hes just expertly theatrical. Before long, he had left his stool and was standing up and Papageno was out of my mind; instead, I thought that Dudamel could be a dancer, the way he stood up straight and seemed to have complete control of every single movement. He also had the BEST similes. These two phrases, he would say. They are the same on paper, no? They are like twins. But twins you are still different, a little bit. So we must play them differently. To describe a grand passage, a dancers thumping long legs. To describe a passage of rapid notes, a dancers short scuttling legs. He was really brilliant, and I wish I wrote more of these down, but I was too busy being totally captivated. At the end of the performance, Jamie Bernstein Leonard Bernsteins daughter (WOAH! LEONARD BERNSTEINS DAUGHTER!) presented an award to Dudamel: the Leonard Bernstein Lifetime Achievement Award for the Elevation of Music in Society. With this award, Jamie read aloud from the program, Longy recognizes an artistic leader whose life has been dedicated to inspiring and enriching lives through music. The Bernstein laureate, whether as a performer or teacher and here she broke from the program and said OR BOTH! exemplifies how music can lift spirits, raise the level of culture in society, and transform lives. Dudamel said that he was part of the El Sistema family (the program in Venezuela that inspired Side by Side) and was receiving the award as part of that family and not as an individual. And then it was time to leave. Dudamel got the audience to give an extra gigantic round of applause for the little timpani player. Hes the best timpani player I have ever seen in an orchestra! Dudamel announced. Playing with one hand! (the kid had a cast.) He gave the timpani player a hug, then turned outward and smiled at all of us. I am becoming an old man, he said. Because, when you feel like a father, you are becoming an old man. He left the stage, and the parents in the audience rushed up to be with their kids.

Social Media And Its Effects On Society - 934 Words

The more technology advances the more we seem to find different ways to communicate world wide. Daily there are many different types of apps and websites being created to share ideas, photos or feelings. It has changed the lives of many people positively and negatively. Ever since social media grew so did bullying. However there are many places bullying can happen, like in school, outside of school, work, or home. There are two different types of bullying, verbal and physical. It can have a small or big impact, depending on the person. Many people will say that the main causes of bullying today is social media because it allows people to communicate with others not having to be face to face and anonymously making it easier to bully others. Although some may argue that social media causes bullying, the truth is that bullying is actually caused by overexposure of private life, the victim becoming the bully, and lack of supervision . Social media such Snapchat, Facebook, Instagram and Twitter have become a worldwide trend. It gives people the opportunity to share their everyday life like, pictures of their summer vacations, selfies, or their dinner. It allows people to communicate with people from all around the world. These websites allows people to post mostly anything they want with no restrictions. They can post their phone number, address, even their social security number. When this type of information is shared with friends, they can be exposed to many dangersShow MoreRelatedSocial Media And Its Effects On Society1597 Words   |  7 PagesSociety Crumbles into Smithereens One Post at a Time You are walking out of the new Star Wars movie, posting about how superb it was, when suddenly you are swooped up and thrown in the back of a vehicle. No one would have thought posting about how you were there earlier would provoke such a situation. After all, social networking is â€Å"safe† and â€Å"friendly.† Now, social media is defined as â€Å"A form of electric communication through which users create online communities to share information,† accordingRead MoreSocial Media And Its Effect On Society1711 Words   |  7 Pagesinfluence usually are not the first words you would expect to come to mind when thinking about the term â€Å"social media,† yet with a little digging you will soon realize it could be the perfect description. Social media can be defined as forms of electronic communication through which users create online communities to share information, ideas, personal messages and other content. Most often social media is understood as a p ositive concept because of the ways it has allowed us to attain cheap and easilyRead MoreThe Effects Of Social Media On Society1359 Words   |  6 PagesIn a broad sense, Social media refers to elements such as websites, television, blogs, IM, and other applications that enable users to create and share various forms of content such as messages, pictures, and information, or to be able to participate in social networking. Social media depends on web-based applications, which allow a high level of virtual interaction on various levels such as social, professional, and educational levels. Social media has had various contributions to the developmentRead MoreSocial Media And Its Effects On Society1592 Words   |  7 Pagesdevelopment of vast social media networks has improved our communications and interactions. These networks, such as Facebook and Twitter, are essential to how information is shared and criticized. The Social Media Handbook defines social media as â€Å"networked information services designed to support in-depth interaction, community formation, collaborative opportunities and collaborative work† (Hunsinger, 2014 p.1). Having an account or profile on these sites is more than a social norm; it is a requirementRead MoreSocial Media And Its Effects On Society1359 Words   |  6 PagesPeople may say social media is good for you but is it really? Everyday, everywhere I always see people on social media calling people bad names, not being able to communicate face to face with each other. Social media, social media, social media†¦ oh what is has done to the world, so many students grades have dropped, criminals PROMOTE crimes. Ultimately, what is at stake here is social media will one day take over the world. People’s safety will be in danger, crimes will increase, people will getRead MoreSocial Media And Its Effect On Society1601 Words   |  7 Pagesrecent editorial titled â€Å"Hazards of Social Media† on your LinkedIn page on February 10th, 2016. It was very interesting to read your perspective on social media and its effect on society. Having an undergraduate major in Psychology at the University of Southern California and currently conducting research on social media usage at the Brain and Creativity Institute of USC, I have spent significant time researching the issue of social media.Though I agree that social media can be hazardous if not used effectivelyRead MoreSocial Media And Its Effect On Society998 Words   |  4 Pagesis bound to be a shift in social norms. As the times change, so does societ al views on acceptable values. One such possibility is the standard value accepted by mainstream society in which the way a female body is sexually portrayed in the media. It appears that society has not only accepted this standard, but has increasingly encouraged a more sexualized representation of the female body. Social media is an informational highway about what is accepted by the larger society and inferred by the individualsRead MoreThe Effects Of Social Media On Society Essay1644 Words   |  7 PagesSocial media has become prominent parts of life for many young people today. Most people engage with social media without stopping to think what the effects are on our lives, whether positive or negative. Are we as a society becoming more concerned with Facebook friends than we are with the people we interact with face-to-face in our daily lives? What will the longterm effects of today s social media use be? There are many positive aspects, but there are equally as many dangers that come withRead MoreSocial Media And Its Effect On Society1151 Words   |  5 PagesSocial Media The Workplaces’ Largest Enemy Being employed means that an individual will in most cases have coworkers and bosses; the environment shared between the employees is known as the workplace. In the time before technology, people being fired from their jobs was not an unheard of situation. The difference now is people are being terminated from their jobs because of something they posted on social media. If this was not the case, it would set a precedent that posting inappropriate or hurtfulRead MoreSocial Media And Its Effects On Society Essay1396 Words   |  6 PagesIn our modern world, the use of social media is overwhelming and second nature due to the availability. Several people all around the world possess some form of an electronic device that is capable of accessing social media, rather it be Facebook, Twitter, Snapchat, Instagram, and many more. â€Å"Technology’s rampant popularization over the past decade in terms of social media has meant that texting, Facebook, and Twitter have inevitable take n over as the most efficient ways of communicating with each

Detailed Notes on Essay Topics on Love in Simple Step by Step Order

Detailed Notes on Essay Topics on Love in Simple Step by Step Order Deciding on your topic isn't that easy. When you start to work on the topic the next points should be taken under consideration. Following are various kinds of essay topics for students that are categorized in many sections so you can easily chose the topic in accordance with your need and requirement. The Hidden Truth About Essay Topics on Love Nowadays Love essays have gotten so common that often it might be part of your assignment. Young writers may try simple on-line citation generators which are generally at no charge. Society loves the thought of it. Have a peek at our sample essays and see whether you would like to order anything from there or order a customized essay from us. Most of the folks have a tendency to run away from politics and thus the politics essays also, therefore it is quite important to grab the interest of the readers till the conclusion of the essay and that would be much difficult I know. To the contrary, it may also be quite interesting to work on only in case you have good topic in your hands because it's regarded as the backbone of an evaluative essay. If you're not able to grasp the subject of the discipline, then you ought not elect for it otherwise you won't have the ability to write on it. Essay Topics on Love: the Ultimate Convenience! 2013, it's mix with several wars as it doesn't boast, songs love isn't proud. Keep in mind that love is a deep and controversial subject, which means you must pick wisely. It is essential to remember that while love is important in a relationship, it isn't the principal element that holds couples together. Enable your feelings to flow even though it might seem messy. If you're anything like the normal individual, you might find it tough to define love in your words. Writing a love definition essay isn't actually a challenging task if you know we have many kinds of love. Also, to assist you in writing thisessay about love, you should think about your own thoughts about this issue. While speaking about romantic love, it's possible to give a wide variety of topics for discussion. The Appeal of Essay Topics on Love You're able to select various facets of love and compose a research paper on the selected topic. Developing a criterion for the evaluation essay topic in addition to the effective judgment from the face of the author is the fundamental requirement of an evaluation essay. Inspiration to make your own advertising or media argumentative essay topics isn't difficult to discover. Life can become really boring when you're all alone, and it might even cause depression and other physiological problems. The Foolproof Essay Topics on Love Strategy While you might not get the odds of attempting all of them, select the field which interests you, select any topic and get started writing. Get in touch with us immediately you own a need, we promise to address all of your writing troubles. Needless to say, writing is among the major learning programs in any significant school institution. Through the years social media has gotten more welcome in schools. The Number One Question You Must Ask for Essay Topics on Love Many times you're full of ideas for quick stories but you don't understand how to pen it down. All things considered, love is a luxury that can't be afforded by the mass. Each day includes different scientific advancements. Each style differs in two ways. Make certain you give clear explanations of the things on your list also. It is preferable to use templates since they include all necessary formatting elements. Our list isn't the previous truth. The list of ideas is given below. It's more interesting to compose an argumentative text about love. You have to add a few keywords to the topic as a way to let a reader understand what you're writing about. Thus, it's important to read corresponding formatting guide. The Importance of Essay Topics on Love Suddenly, you're in a totally new situation, and will need to do something, but you need zero idea what. Pay close attention to all things electronic, and you will be certain to find something debatable of what you see. When you're picking your topic, bear in mind that it's much simpler to write about something which you currently have interest ineven in case you don't know a great deal about it. Contrary to what you may have heard, it's an extra tangent of life that might or might not make matters foregoing.

Reaction for marriage and family Free Essays

I can really relate to this, in certain ways I have felt that my parents have tried to make me like them instead of letting me blossom into whom I want to be. I may not always make the choices that they want, or that they would choose, but in the same essence we are all different and we are all created to be who we want to become. The choices and decisions we make may not always be good or right, but the things we go through help us to grow up and learn things that we other wise would have never came to understand. We will write a custom essay sample on Reaction for marriage and family or any similar topic only for you Order Now I also agree very much with the part where he was talking about to being able to give your children your thoughts. Parents can preach to their kids and tell them their opinions all they want, but at the end of the day we are all our own individuals and we all have our own views and opinions, through the things that we have went through. Not one person on this earth goes through exactly the same pattern as anyone else, we all go through things that make us who we are, and we all have and see things differently. The beauty of that Is our thoughts are what make us, Some of the things that I do not particularly agree with are where he Is saying that hillier come through you, but are not really yours. That does not really sit well with me, because I feel that children are a gift to you and that they are yours. I believe that they are also gifts from God, but they are yours until you dedicate them back to God. That Is Just my opinion though; I suppose It could be wrong. I feel that you are suppose to raise your kids and take care of them and supply for them so therefore that means that they are yours. That was really the only part that did not sit very well with me. Overall, I can relate to his philosophy of parenting. I think that this writing was beautiful. Just reading It really made me think a lot about parenting and life. It Is a very deep and meaningful philosophy. It Is almost as though he Is saying that a child Is never really yours, and that you are merely there to be Like them. I do not think that to many parents actually live by this philosophy. I see a lot of parents that try to control or live through their children’s lives. Sometimes I think that parents Just want to protect or they care to much which Is why they control, but It does not make It right. I think that If more parents lived by the philosophy there would be a lot more mature children In the world, because they would have been learning how to make hand things to their kids and plant their own views in their kids head, they do not let experience and question life so they never really get to grow, then when they are on their own they go crazy because they never had the chance to learn. I really liked this article, it really did make me think quite a bit and think about things my parents did and things that I would like to do in the future. How to cite Reaction for marriage and family, Essays

Love Song Of Prufrock Essay Research Paper free essay sample

Love Song Of Prufrock Essay, Research Paper The dry character of The Love Song of J. Alfred Prufrock, an early verse form by T.S. Eliot ( 1888-1965 ) in the signifier of a dramatic soliloquy, is introduced in its rubric. Eliot is speaking, through his talker, about the absence of love, and the verse form, so far from being a vocal, is a speculation on the failure of love affair. The opening image of flushing ( traditionally the clip of love devising ) is perturbing, instead than comforting or seductive, and the eventide becomes a patient ( Spender 160 ) : When the eventide is spread out against the sky / Like a patient etherized upon a tabular array ( 2-3 ) . Harmonizing to Berryman, with this line begins modern poesy ( 197 ) . The urban location of the verse form is confrontational alternatively of being tempting. Eliot, as a Modernist, sets his verse form in a rotten cityscape, a dreary vicinity of inexpensive hotels and eating houses, where Prufrock lives in lone somberness ( Harlan 265 ) . We will write a custom essay sample on Love Song Of Prufrock Essay Research Paper or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page The experience of Prufrock is set against that of nameless adult females ( 13 ) , jointly stand foring womankind. Their unachievable position is represented by their changeless movement- they semen and travel and their polite chitchat about Michelangelo, who was a adult male of great originative energy, unlike Prufrock ( Harlan 265 ) . We can non conceive of that they would listen to any love vocal by Prufrock, any more than they would happen his name or his individual attractive. A adult male named J. Alfred Prufrock could barely be expected to sing a love vocal ; he sounds excessively good dressed ( Berryman 197 ) . J. Alfred Prufrock indicates his formality, and his family name, in peculiar, indicates primness. The powerful metaphor, a ocular image of the xanthous fog ( 15 ) in the 4th stanza, represents the icteric environment of the modern metropolis, or Eliot # 8217 ; s infernal version of the wood of Arden ( Cervo 227 ) . The image is equivocal, nevertheless, because Eliot besides makes it oddly attractive in the preciseness he uses in comparing the fog # 8217 ; s gestures to that of a cat who [ cubic decimeter ] icked its lingua into the corners of the eventide ( 17 ) . We besides hear the fog, disquietingly, in that image, in the onomatopoeia of licked. Repeat of clip , in the undermentioned stanza, shows how the universe of Prufrock # 8217 ; s being is bound to temporalty. Prufrock speaks to his hearers as if they had come to see him in some circle of unchanging snake pit where clip has stopped and all action has become theoretical ( Miller 183 ) . Time is repeated, several times, but it is non merely its ineluctable presence that Eliot is stressing, but besides the pettiness of the ways in which we use it ; the pickings of a toast and tea ( 34 ) . The melancholy of Prufrock # 8217 ; s state of affairs begins to emerge when he speaks of his experience of failures in love and life. The initial verve of his invitation to travel out into the eventide is now replaced by images of the many eventides he has known, with their same dissatisfactory decisions. This speculation expands to include forenoons, afternoons ( 50 ) # 8211 ; all of his life, in other words # 8211 ; which, in a celebrated image, he has measured out with java spoons ( 51 ) . The accent on I in the verse form, which we would anticipate in a dramatic soliloquy, is besides typical of Romanticism, with its jubilation of the self-importance. Again, in this verse form, Eliot is pointedly unromantic, as the I that is revealed is fit non for jubilation but for ridicule, particularly when Prufrock shows that he has been repeatedly diminished, even reduced to a research lab specimen, by others # 8217 ; rating of him. It is small admiration that his assurance, the indispensable quality of a successful lover, has been shattered. It is adult females, of class, who have delivered this opinion on Prufrock. He finds them strongly attractive, with [ a ] rms that are braceleted and white and bare ( 63 ) , but we notice that this image # 8211 ; like the eyes, earlier, that repair you in a formulated phrase ( 56 ) # 8211 ; does non bespeak a whole individual, but instead a fragment of a human being, about lifeless, like [ a ] rms that prevarication along the tabular array ( 67 ) . We may be critical of Prufrock, but the objects of his desire are barely more desirable. The unfavorable judgment broadens to embrace a society, even civilisation, and Prufrock becomes a type of human being # 8211 ; modern urban adult male, possibly # 8211 ; non simply himself. The verse form is haunted by the chorus referri nanogram to the adult females. Prufrock is taking himself and us on a pursuit in chase of them, Let us travel so, you and I ( 1 ) . It is a Romantic image, but Prufrock # 8217 ; s pursuit is frustrated by the modern scene and by his unheroic qualities. Prufrock # 8217 ; s defects as a possible lover and the vocalist of a love vocal by which to court his beloved are evident in his physical characteristics, his apparels and his behaviour. From an history of his apparels, we realize that Prufrock is non, as he at foremost seemed, a Rebel to his milieus ( Spender 160 ) . Unlike the typical Romantic, he is middle-aged [ tungsten ] ith a bald topographic point in the center of my hair ( 40 ) , and his apparels indicate a personality that is inhibited instead than passionate ; his necktie is rich , but modest ( 43 ) . He is discerning, excessively, about what others # 8211 ; the adult female in peculiar # 8211 ; will do of him. They will state: # 8216 ; But how his weaponries and legs are thin # 8217 ; ( 44 ) . After this description, there is the profound sarcasm of his inquiry: Do I make bold / Disturb the Universe ( 45-46 ) . The existence he is mentioning to is his little societal circle of middle-class familiarities ( Harlan 265 ) . We would non conceive of that he was capable of upseting anything. He rehearses assorted colloquial schemes in the hope that, at last, he will happen the agencies to deviate the adult females from their [ t ] alking of Michelangelo ( 14 ) . These include images from the earlier portion of the verse form, such as alone work forces in shirt-sleeves, tilting out of Windowss ( 72 ) . However, even as he does so, Prufrock is cognizant of the insufficiency of his process and would go a crab, [ s ] cuttling across the floors of soundless seas ( 74 ) . This is another image in the verse form that is both upseting and queerly appealing. It is an image of flight. In the concluding stanzas of the verse form, Eliot brings to bear a Prufrock # 8217 ; s dilemma four figures out of the religious history of adult male ; Michelangelo, John de Baptist, Lazarus and Hamlet, as images of the disparity between what Prufrock is and what he would be # 8211 ; a Lazarus, or a Hamlet, for illustration, figures with penetrations into the ultimate inquiry of immortality and the epic calamity of being ( Berryman 198 ) . At the bosom of this is Prufrock # 8217 ; s self-acknowledge: No! I am non Prince Hamlet, nor was meant to be ( 111 ) . Rather, Prufrock sees himself as more like Polonius, the old sap from the same drama ( Harlan 266 ) . In Shakespeare, the Fool, although covering in bunk and absurdness, customarily sees the truth of a affair. The verse form has been a journey into Prufrock # 8217 ; s psychological science. The shutting image of the verse form includes the chief subject of Prufrock # 8217 ; s relationship # 8211 ; or non-relationship # 8211 ; with adult females which, in itself, represents the modernist disillusion with Romanticism. Prufrock would get away to a fantasy fulfilment with the mermaids. However, even they are dissatisfactory: I do non believe that they will sing to me ( 125 ) . Furthermore, commonplace and destructive world must be resumed as the dream subsides: Till human voices wake us, and we drown ( 131 ) . The Love Song of J. Alfred Prufrock is typical in its presentation of modern disenchantment , a figure who has been thwarted by life, both in footings of his ain psychological science and the environment of the 20th century barren universe, which Eliot was to handle in item in the celebrated verse form of that name ( Harlan 266 ) . Berryman, John. Prufrock # 8217 ; s Dilemma The Freedom of the Poet. Farrar: Strauss, 1976: 270-78. Rpt. in Contemporary Literary Criticism. Ed. Dedria Bryfonski and Laurie Harris. Vol. 13. Detroit: Gale, 1982. 197-98. Cervo, Nathan A. Eliot # 8217 ; s # 8216 ; The Love Song of J. Alfred Prufrock # 8217 ; . Explicator. Vol. 57, Issue 4, Summer 1999: 227. Eliot, T.S. The Love Song of J. Alfred Prufrock. Literature and the Writing Process. Elisabeth Mc Mahan, Susan X Day, and Robert Funk. 5th erectile dysfunction. Upper Saddle River, NJ: Prentice, 1999. 577-80. Harlan, Judith, and Kathleen McCoy. English Literature from 1785. New York: Harper, 1992: 265-66. Miller, Vincent. Eliot # 8217 ; s Submission to Time. Sewance Review ( Summer 1976 ) : 448-64. Rpt. in Contemporary Literary Criticism. Ed. Dedria Bryfonski and Laurie Harris. Vol. 9. Detroit: Gale, 1978. 183-86. Spender, Stephan. T.S. Eliot in His Poetry. The Destructive Element. Cape, 1935. 132-52. Rpt. in Poetry Criticism. Ed. Robyn V. Young, Vol. 5. Detroit: Gale 1992. 159-62.

Afterlife, The essays

Afterlife, The essays Afterlife When we think about the afterlife today it is easy to categorize the locations after death: Heaven and Hell. As Christians, we have guidelines in which to receive eternal life and we follow the life as Jesus Christ, and according to the Bible, through Him we are saved. Pretty simple to concept, but in Mesopotamia, Egypt, and India, the afterlife is not so easy to grasp. Polytheism, pharaohs, and Buddha will all be prevalent in this exploration of the afterlife in ancient civilizations. Mesopotamians also called Sumerians believed that the afterlife was a bleak and dismal existence. It was commonly called the House of Darkness and entitled an eternity in the ground. They were polytheistic and the Gods in which they believed in were said to be just like us. In fact, we were copies of divine models, made in the image of the Gods. They were petty and violent. If the Mesopotamians did not worship correctly the Gods would become angry and punished the people. The punishment often took form of natural catastrophes such as droughts or floods (Adler, 11-12). To avert punishment, the gods had to be appeased with frequent, costly rituals and ceremonies, which were the responsibly of a Kircher 2 hereditary priesthood (Adler, 17). Worshipping of the Gods meant building huge temples called Ziggurats in their name (Adler, 11). The Tower of Babel in Babylon is the temple which gained the most fame through the Bible(Adler , 11). It was built long after the Sumerian epoch (Adler, 11). The certainty of afterlife was not known, but the best approach was to appease the Gods by making offerings and hope for the best in the afterlife (Adler, 12). The Assyrian Empire could certainly be compared to the Gods in Mesopotamia. The Assyrians were very cruel and thought that they should be worshipped like divine leaders. Tiglath- Pilesar III helped come up with the five pillars of the empire. One pillar was the religious ideology that the Gods ...

What Is the Average SAT Score for Colleges

What Is the Average SAT Score for Colleges SAT / ACT Prep Online Guides and Tips If you're preparing for the SAT or have received your SAT scores, you may be wondering what score you need to get into college. What's an average SAT score for colleges? In this article, I'll explain average SAT scores and what they mean for you. Find out how to calculate the score you need to help reach your college goals. What Is the Average SAT Score for Colleges? Each year, the College Board reports the average SAT scores for college-bound high school seniors who take the SAT. Generally, the mean section score is around a 500. These are the most recent national SAT averages for the SAT in 2018: Evidence-BasedReading and Writing:536 Math:531 Total:1068 If you score a 1100 or better, you'll have a higher score than more than 50% of college-bound high school seniors. How to Find the Average SAT Score of a Specific College While you may want to know how your SAT score stacks up against others who take the test, what really matters is how your score compares to other applicants of the colleges you apply to. Even though a 1350 will be well above the national average, a 1350 is significantly below the average SAT for Ivy League schools. So although a 1350 is a very good score, you’ll be at a competitive disadvantage if you apply to any Ivy League school with a 1350. Conversely, if you apply to Cal States, a 1350 will exceed the average of any California State University campus, and you’ll improve your chances of getting accepted if you get that score. You can find the average SAT scores of different colleges in the PrepScholar database.Just google â€Å"prepscholar (name of school) SAT† to find a school’s profile. On the school profile, you can check out its average GPA, average SAT score, and acceptance rate. Scroll down to look for thenewSAT score- we've calculated it for you! According to the PrepScholar database, the average new SAT score for Princeton is 1520. For Ohio state, the average SAT score is 1330. Mark Kesling/Flickr What Does the Average SAT Score of a College Mean to You? If you want to get into a certain school, your SAT score should be comparable to the average score for the college’s admits. To give yourself the best chance of gaining admission to a specific school, we recommend that your goal should be to get at least a 75th percentile score for that college. The 75th percentile score for Princeton is 1590. Therefore, if you want to go to Princeton, your target score should be a 1590. Because Princeton's acceptance rate is only around 7%, you should try to comfortably exceed its average score to gain admission. Similarly, the 75th percentile score for Ohio State is a 1440. If you want to be an Ohio State Buckeye, you should be aiming for at least a 1440. What If You Don’t Get Your Target Score? If you don’t get the 75th percentile score or even the average SAT score for a specific college, that doesn’t necessarily mean that you have no chance to get admitted. However, if you still have time to reach your target score, it’s probably in your best interest to study and attempt to improve your score. You can compensate for lower test scores with a higher GPA. Generally, schools place a greater emphasis on your transcript than on your standardized test scores. On each school’s profile in the PrepScholar database, you can use our admissions calculator by entering your GPA and SAT score to get a rough estimate of your chances of gaining admission to that school. Also, keep in mind that colleges tend to use holistic admissions, meaning that everything is considered when colleges determine whom to accept. They’ll evaluate your transcript, test scores, extracurricular activities, recommendations, application essays, and any other factors that admissions officers deem relevant. If you've faced any significant obstacles, colleges will also take this into account. Just because you don’t reach your target score doesn’t necessarily mean that you have no chance to get admitted. However, while most colleges don't claim to have a minimum SAT score, if your score isn't close to the average score for a particular school, you may have virtually no chance of getting accepted. Even if you have great grades and stellar extracurricular accomplishments, you probably don't have a realistic shot of getting into Harvard if your SAT score is lower than 1080 (the average for college-bound seniors). While standardized tests aren't the only determining factor in college admissions, most colleges use the SAT to ensure that you're capable of succeeding academically. Do your best to get your target score! What's Next? Not sure where you want to apply to for college? Read our handy guide to help narrow down your college choices. Now that you're familiar with the average SAT score for colleges, learn more about minimum SAT scores for colleges. How do things look different if you're thinking of taking the ACT? Find out the average ACT scores for college here. Want to learn more about the SAT but tired of reading blog articles? Then you'll love our free, SAT prep livestreams. Designed and led by PrepScholar SAT experts, these live video events are a great resource for students and parents looking to learn more about the SAT and SAT prep. Click on the button below to register for one of our livestreams today!

Whole Body Scanner Term Paper Example | Topics and Well Written Essays - 1750 words

Whole Body Scanner - Term Paper Example This paper looks to discuss these new machines and their impact and repercussions. Whole Body Scanner Airplane passenger screening had not changed for a long time but the events that occurred on 11th of September 2001 caused a drastic change in the airplane security planning. In the past screening were more focused on passengers entering the lounges and so on with detectors specified to detect metallic objects and x-ray machines used to scan the items for carry-on purposes (Elias, 2010). After the terrorist attacks taking place from time to time and after the recent attack in the Russian airport there has been a growing need to improve security. The Transportation Security Administration (TSA) under the U.S Department of Homeland Security has had to face a number of barriers in order to make their screening process more effective. Airport traffic has been on the increase for a long time and screening processes make it cumbersome for the passengers. There also needs to be a balance be tween the needs of the passengers and the security. Scares continue to take place even now as with the happening on 25th December 2009 when a Nigerian man attempted to ignite an explosive device while on board a plane heading to Detroit (O’Connor & Schmitt, 2009). Airports across the world are looking towards new technology to help security staff catch suspicious people and detect object deemed illegal on flights now. The problems that arise out of these technological advancements in airports are many such as privacy concerns, health concerns and subjection of minors to the scanning. On the other hand such technology can prove helpful in foiling terrorist plans, so there needs to be a weighing of the harms and benefits. Imaging technology has been bought and installed in the various airports all across the United States. According to the TSA there are two types of imaging technology that is being used, the millimeter wave and the backscatter x-ray. As of now, according to the TSA, there are 486 of these imaging devices that are being used across 78 airports in the United States (Transportation Security Administration). The millimeter wave scanner is used to scan the whole body and is used in the detection of objects that may be concealed in or under a person’s clothing. The millimeter scanner is cylindrical in shape with panels which contain scanners in them that rotate around the individual and produces an image of the individual. The scanner emits radio waves that pass through an individuals clothing’s and then returns an image of what is beneath the clothes. The scanner comes back with a picture of the human body which is generally what the security personnel hope to see, however, if other items are seem on the scanner then this may well be a reason for unease. The scanner does not take up too much time to do its job. The millimeter scanner produces a 3D image of the person being scanned that can be rotated and zoomed if the need be. Th e other scanner in use is the backscatter scanner which is what passengers in the United States will see more often. This scanner consists of two boxes opposite to each other with enough space for a person to stand in between them. These boxes take x-rays of the person in a time of about twenty seconds. The electromagnetic waves that are being emitted by the boxes are absorbed by the body but if there are any foreign bodies present on the person then these will show on the scans. There are some concerns that the waves being emitted are a form of radiation and may be dangerous for a person. This scanner takes a 2D image of the scanned person (Cynthia, 2010). The use of

Free cash flow Research Paper Example | Topics and Well Written Essays - 2500 words - 1

Free cash flow - Research Paper Example It is therefore the cash flow that remains after the firm makes investment in property, plant and equipments. Often, financial analysts consider free cash flow to be more efficient in measuring the strength of a business than the cash flow from operating activities. To remain competitive large companies and other forms of businesses will need to invest in new equipments in order to maintain its competitive nature. These investments affect the level of free cash flow that the business is able to maintain (Yuangchih, 412). â€Å"This study investigates the ability of Free Cash Flow to predict performance in capital intensive and non-capital intensive industries†. (Nunez, 120). Nunez argues that, â€Å"many financial scholars and researchers have focused on studying the effectiveness of operating cash flow as a measure of a firm’s performance although other researchers have proved that free cash flow is a better measure since it greatly considers capital intensity†. â€Å"Free cash flow as a measure of a firm’s performance is not easy to manipulate compared to the other measures such as earnings, Nunez states. He further states that, â€Å"there are various methods used by different firms in determining their actual free cash flow but there is however no specific guidance given regarding the calculation and this is because its disclosure is not a requirement by the US GAAPs†. â€Å"The few firms that report their free cash flow therefore use the operations based met hod while others use the income based method† (Nunez, 121). Nunez stresses that, â€Å"Firms that base their calculation on operations use a capital maintenance perspective whereby free cash flow is calculated as cash flow from operating activities less capital that are necessary to maintain the firm at a productive capacity and this observes the guidance provided in the International Accounting Standards Board (IAS 7)†. â€Å"The operations based method also uses a perspective

Photochemical Degradation of Pharmaceutics Experiment

Photochemical Degradation of Pharmaceutics Experiment Experimental Methodology Experimental methodology executed for accomplishment of a project is one of the most important parts of study, deciding the ultimate outcomes of the study. For the present study It aimed at metal doped MCM-41 for the removal of pharmaceutics by then degradation under UV irradiation. The present investigation was therefore designed to avoid discrepancies as much as possible, and to maximize the outcomes. The photochemical degradation of pharmaceutics has become an important index in ecological environment safety evaluation of drugs. To elucidate the photodegradation profiles of drugs in the environment, many investigators have focused on solution photolysis in organic solvents or in a dilute aqueous solution. The present study was based on photo degradation of two commonly used pharmaceutics i.e., salts of diclofenac and atorvastatin in different solvents. Another perspective of the present study was to determine the metal dopped mesoporous silicates materials as catalyst for the photo degradation of pharmaceutics under UV radiations, sunlight and in absence of light. The details of the experimental methodology adopted are spelled out as under: 3.1 The glassware/ volumetric Apparatus The proper and appropriately cleaned and calibrated glassware and volumetric apparatus is necessary for accurate and precise analytical measurements. Thus, high quality pyrex glass-ware was used during the course of experiment. This apparatus was given through wash with detergent solution, diluted HNO3 and finally with distilled water. All the glassware used was dried at 100oC in an electric oven before use. All the apparatus like beakers, measuring flasks, pippets and graduated cylinders were calibrated prior to use. 3.2 The Reagents Synthesis of mesoporous silica, metal dopping on synthesized mesoporous material and degradation studies required various reagents. In addition to other parameters, the success of experimental methodology also depended on their purity and quality. So in order to ensure quality analytical grade chemicals which were purchased from Uni-chem (China), E.Merk (Germany), Riedel-deHaen (China) and Sigma Aldrich were used. Sodium silicate, cetyltrimethyl ammonium bromide (CTAB), H2SO4,(NH4)2 Ce(NO3)6, Cu(NO3)2.3H2O and copper acetate were obtained from sigma Aldrich with a crtified purity of 99.9%. In order to avoid any photo degradation, all the reagents were kept in dark. 3.3 Equipments/ instruments used a. The following equipments were used for the successful completion of the present study. Magnetic stirrer/ Hot plate Oven Shaker Muffle furnace UV-irradiator pH meter b Instrument Used UV- Visible Spectrophotometer The spectro photometric measurements were performed on a UV–visible double-beam spectrophotometer (U-2800). It operates on the principle of measurement of the intensity of light after passing through a sample (I) and comparing it to the intensity of light before it passes through the sample (Io). The ratio (I/I0 ) is called the transmittance, and is usually expressed as a percentage (%T). The absorbance, A is calculated by the following equation: A= log (%T/100) The basic compartment of a spectrophotometer include; light source, sample holder, a diffraction grating or monochromator to separate the different wavelengths of light, and a detector. The radiation source is often a tungsten filament (300-2500nm) and a deuterium arc lamp, which is continuous over the ultraviolet region (190-400nm). More recently, light emitting diodes (LED) and xenon arc lamps for visible wave length have also been incorporated. The detector is typically a photodiode or CCD (charge couple device detector to enhance the uv spectrophotometer performance). Photodiodes present with monochromators filter the light so that only light of single wavelength reaches the detector. Diffraction gratings with CCDs collect light of different wavelength on different pixels. 1og10Io/I= Æ lc Æ = greek letter, epsilon l= length of solution the light passese through(cm) c = concentration of solution (mol dm-3) The expression 1og10Io/I is known as the absorbance of the solution and is measured by the spectrometer. For the present study the UV spectrophotometer was used for determining the degradation of different pharmaceutical products under different conditions. For this purpose the absorbance of diclofenac sodium was recorded at a wavelength of 276 nm and that of atorvastatin was recorded at wavelength of 246 nm. c Bruker alpha ATR spectrophotometer The Platinum ATR is a single reflection diamond ATR sampling module that is designed to significantly ease analysis. The ergonomic one finger clamp mechanism simplifies the sample positioning. The robust diamond crystal allows analyze nearly all kind of liquid and solid samples. For the present study the IR analysis of MCM-41, Cu/MCM-41 and Ce/MCM-41 was c SDT-Q600 Thermo Gravimetric Analyser The TA Instruments SDT-Q600 Simultaneous TGA / DSC provides simultaneous measurement of weight change (TGA) and true differential heat flow (DSC) on the same sample from ambient to 1,500  °C. It features a field-proven horizontal dual beam design with automatic beam growth compensation, and the ability to analyze two TGA samples simultaneously. For the present study the thermogravimetric analysis of mesoporous silicate was: 3.2 Analytical Methodology 3.2.1 Preparation of mesoporous silica For the preparation of mesoporous silica the method of Taron et.al was used. [i] In this method the sodium silicate was used as a source of silica and cetyltrimethyl ammonium bromide (CTAB) used as a surfactant. Briefly, a 15.75g part of sodium silicate was dissolved in 45.75g of DDW and stirred for 15 minutes at room temperature in a poly propylene container (A). A 13.535g of CTAB was separately dissolved in 200 ml of doubly distilled water at room temperature to prepare an aqueous solution of CTAB (B). To a stirred solution of precursor (A), the template solution (B) was added drop wise. After the completion of addition, the solution was further stirred for about 1h. Subsequently the pH of the contents was maintained at 10.5 by using 1:1 H2SO4, (6.7ml) which yielded a gel that was further stirred for about 45 minutes. The polypropylene container was then sealed and allowed to age for twenty four hours at room temperature without stirring. The gel thus obtained was filtered, washed with doubly distilled water to get rids of ions present as impurities and dried in an electric oven at 120oC. Thus dried product was allowed to calcine at a heating rate of 3oC/min for 6 hours while maintaining a maximum temperature of 550oC. The product obtained after calcinations was mesoporous silica MCM-41, that was used for further experiments. 3.2.2 Metal impregnation of mesoporous silica a) Preparation of CeO2/MCM-41 Li et.al method was adopted for the synthesis of MCM-41/CeO2.[ii] This is based on grinding of precursors. In this method, 0.6402 g of (NH4)2Ce(NO3)6 and 0.3g of synthesized MCM-41 were placed in a mortar and ground significantly at room temperature conditions. The obtained solid was calcined at a heating rate of 5oC/min until the maximum temperature obtained 550  °C in air for 3 to 4 h to remove the surfactant molecules[iii] b) Preparation of copper supported mesoporous silica (Cu/MCM-41) The copper was loaded on the mesoporous support material through wet impregnation of silica. 2g of silica was stirred in 0.025M of 20mL copper acetate for 24 hours at room temperature. The copper impregnated silica was washed with distilled water to remove free copper and acetate ions and then dried at 70oC for 12h. The copper impregnated silica was calcined at 600oC for 4 h to get silica supported copper sample (Cu-MS).[iv] c) Preparation of Cu-dopped MCM-41 with different percentages: The MCM-41 mesoporous powder material after drying at 120oC over night was impregnated with solutions of different concentrations separately under continuous stirring for 12 h at room temperature, and then they were dried at 100oC. The obtained materials were calcined in air from room temperature to 150oC at 5oC/min and held at 150oC for 1 h, and then heated from 150oC to 250oC at the rate of 5oC/min and held at 250oC for 1 h, at last heated from 250oC to 330oC at 5oC/min and held at 330oC for 2 h. By using this procedure, samples containing 5, 10 and 15 wt% Cu-MCM-41 was prepared. [v] 3.2.3 Degradation studies Preparation of Pharmaceutics Standards Pharmaceutics Stock Solution Preparation A primary standard solution of pharmaceutics with concentration 1000 ppm was prepared by dissolving 0.1 g of pharmaceutics in 100 mL of solvent. The solution was kept in refrigerator at 4oC prior to use. Pharmaceutics Spiking Solution Preparation The intermediate standard solutions of pharmaceutics were prepared by diluting 0.5, 0.4. 0.3, 0.2 and 0.1mL of 1000ppm of stock solution upto 10mL of solvent to prepare 50, 40, 30, 20 and 10 ppm of standards. Effect of light Effect of time Effect of metal Effect of metal loading levels Effect of pH REFERENCES: [i] H. W. Lee , H. J. Cho , J.H. Yim , J. M. Kim , J.K. Jeon , J. M.Sohn , K.S. Yoo , S.S. Kim , Y.K. Park , Removal of Cu(II)-ion over amine-functionalized mesoporous silica materials, Journal of Industrial and Engineering Chemistry (17) 504–509(2011) [ii] H. R.Pouretedal, M.Ahmadi, Synthesis, characterization, and photocatalytic activity of MCM-41 and MCM-48 impregnated with CeO2 nanoparticles, journal of International Nano Letters, 2:10(2012) [iii] (Li, Y, Yan, B, Functionalized mesoporous SBA-15 with CeF3: Eu3+ nanoparticle by three different methods: synthesis, characterization, and photoluminescence. Nanoscal. Res. Lett. 5, 701–708 (2010). [iv] Manish dixit, Manis mishra, P.A.Joshi, D.O.Shah, â€Å"Study on the catalytic properties of silica supported copper catalysts†, journal of procedia engineering, 51, 467-472(2013). [v] Ye Wan, Chao Chen, Weiming Xiao, Lijuan Jian, Ning Zhang, â€Å"Ni/MIL-120: An efficient metal–organic framework catalyst for hydrogenation of benzene to cyclohexane† , Microporous and Mesoporous Materials 17, 1 9–13(2013).

General Knowledge

http://www. rsarchive. org/Books/ SUPERSENSIBLE KNOWLEDGE: Its Secrecy in the Past and Publication in our Time THERE are two experiences whence the soul may gain an understanding for the mode of knowledge to which the supersensible worlds will open out. The one originates in the science of Nature; the other, in the Mystical experience whereby the untrained ordinary consciousness contrives to penetrate into the supersensible domain.Both confront the soul of man with barriers of knowledge — barriers he cannot cross till he can open for himself the portals which by their very essence Natural Science, and ordinary Mysticism too, must hold fast closed. Natural Science leads inevitably to certain conceptions about reality, which are like a stone wall to the deeper forces of the soul; and yet, this Science itself is powerless to remove them. He who fails to feel the impact, has not yet called to life the deeper needs of knowledge in his soul.He may then come to believe that it is imp ossible in any case for Man to attain any other than the natural-scientific form of knowledge. There is, however, a definite experience in Self-knowledge whereby one weans oneself of this belief. This experience consists in the insight that the whole of Natural Science would be dissolved into thin air if we attempted to fathom the above-named conceptions with the methods of Natural Science itself.If the conceptions of Natural Science are to remain spread out before the soul, these limiting conceptions must be left within the field of consciousness intact, without attempting to approach them with a deeper insight. There are many of them; here I will only mention two of the most familiar:  Matter  and  Force. Recent developments in scientific theory may or may not be replacing these particular conceptions; the fact remains that Natural Science must invariably lead to some conception or another of this kind, impenetrable to its own methods of knowledge.To the experience of soul, of which I am here speaking, these limiting conceptions appear like a reflecting surface which the human soul must place before it; while Natural Science itself is like the picture, made manifest with the mirror's help. Any attempt to treat the limiting conceptions themselves by ordinary scientific means is, as it were, to smash the mirror, and with the mirror broken, Natural Science itself dissolves away. Moreover, this experience reveals the emptiness of all talk about ‘Things-in-themselves,’ f whatsoever kind, behind the phenomena of Nature. He who seeks for such Things-in-themselves is like a man who longs to break the looking-glass, hoping to see what there is behind the reflecting surface to cause his image to appear. It goes without saying that the validity of such an experience of soul cannot be ‘proved,’ in the ordinary sense of the word, with the habitual thoughts of presentday Natural Science. For the point will be, what kind of an inner experien ce does the process of the ‘proof’ call forth in us; and this must needs transcend the abstract proof.With inner experience in this sense, we must apprehend the question: How is it that the soul is forced to confront these barriers of knowledge in order to have before it the phenomena of Nature? Mature self-knowledge brings us an answer to this question. We then perceive which of the forces of man's soul partakes in the erection of these barriers to knowledge. It is none other than the force of soul which makes man capable, within the world of sense, of unfolding  Love  out of his inner being.The faculty of Love is somehow rooted in the human organisation; and the very thing which gives to man the power of love — of sympathy and antipathy with his environment of sense, — takes away from his cognition of the things and processes of Nature the possibility to make transparent such pillars of Reality as ‘Matter’ and ‘Force. ’ To t he man who can experience himself in true self-knowledge, on the one hand in the act of knowing Nature, and on the other hand in the unfolding of Love, this peculiar property of the human organisation becomes straightway apparent.We must, however, beware of misinterpreting this perception by lapsing again into a way of thought which, within Natural Science itself, is no doubt inevitable. Thus it would be a misconstruction to assume, that an insight into the true essence of the things and processes of Nature is withheld from man because he lacks the organisation for such insight. The opposite is the case. Nature becomes sense-perceptible to man through the very fact that his being is capable of Love. For a being incapable of Love within the field of sense, the whole human picture of Nature would dissolve away.It is not Nature who on account of his organisation reveals only her external aspect. No; it is man, who, by that force of his organisation which makes him in another direction capable of Love, is placed in a position to erect before his soul images and forms of Reality whereby Nature reveals herself to him. Through the experience above-described the fact emerges, that the scientific frontiers of knowledge depend on the whole way in which man, as a sense-endowed being, is placed within this world of physical reality. His vision of Nature is of a kind, appropriate to a being who is capable of Love.He would have to tear the faculty of Love out of his inner life if he wished no longer to be faced with limits in his perception of Nature. But in so doing he would destroy the very force whereby Nature is made manifest to him. The real object of his quest for knowledge is not, by the same methods which he applies in his outlook upon Nature, to remove the limitations of that outlook. No, it is something altogether different, and once this has been perceived, man will no longer try to penetrate into a supersensible world through the kind of knowledge which is effec tive in Natural Science.Rather will he tell himself, that to unveil the supersensible domain an altogether different activity of knowledge must be evolved than that which he applies to the science of Nature. Many people, more or less consciously aware of the above experience of soul, turn away from Natural Science when it is a question of opening the supersensible domain, and seek to penetrate into the latter by methods which are commonly called Mystical. They think that what is veiled to outwardly directed vision may be revealed by plunging into the depths of one's own being.But a mature self-knowledge reveals in the inner life as well a frontier of knowledge. In the field of the senses the faculty of Love erects, as it were, an impenetrable background whereat Nature is reflected; in the inner life of man the power ofMemory  erects a like background. The same force of soul, which makes the human being capable of Memory, prevents his penetrating, in his inner being, down to that e xperience which would enable him to meet — along this inward path — the supersensible reality for which he seeks.Invariably, along this path, he reaches only to that force of soul which recalls to him in Memory the experiences he has undergone through his bodily nature in the past. He never penetrates into the region where with his own supersensible being he is rooted in a supersensible world. For those who fail to see this, mystical pursuits will give rise to the worst of illusions. For in the course of life, the human being receives into his inner life untold experiences, of which in the receiving he is not fully conscious. But the Memory retains what is thus half-consciously or subconsciously experienced.Long afterwards it frequently emerges into consciousness — in moods, in shades of feeling and the like, if not in clear conceptions. Nay more, it often undergoes a change, and comes to consciousness in quite a different form from that in which it was experien ced originally. A man may then believe himself confronted by a supersensible reality arising from the inner being of the soul, whereas, in fact, it is but an outer experience transformed — an experience called forth originally by the world of sense — which comes before his mental vision.He alone is preserved from such illusions, who recognises that even on a mystic path man cannot penetrate into the supersensible domain so long as he applies methods of knowledge dependent on the bodily nature which is rooted in the world of sense. Even as our picture of Nature depends for its existence on the faculty of Love, so does the immediate consciousness of the human Self depend upon the power of Memory. The same force of the soul, endowing man in the physical world with the Self-consciousness that is bound to the bodily nature, stands in the way to obstruct his inner union with the supersensible world.Thus, even that which is often considered Mysticism provides no way into the supersensible realms of existence. For him who would penetrate with full conscious clarity of understanding into the supersensible domain, the two experiences above described are, however, preparatory stages. Through them he recognises that man is shut off from the supersensible world by the very thing which places him, as a self-conscious being, in the midst of Nature. Now one might easily conclude from this, that man must altogether forego the effort to gain knowledge of the Supersensible.Nor can it be denied that many who are loath to face the painful issue, abstain from working their way through to a clear perception of the two experiences. Cherishing a certain dimness of perception on these matters, they either give themselves up to the belief that the limitations of Natural Science may be transcended by some intellectual and philosophic exercise; or else they devote themselves to Mysticism in the ordinary sense, avoiding the full enlightenment as to the nature of Self-consciou sness and Memory which would reveal its insufficiency.But to one who has undergone them and reached a certain clarity withal, these very experiences will open out the possibility and prospect of true supersensible knowledge. For in the course of them he finds that even in the ordinary action of human consciousness there are forces holding sway within the soul, which are not bound to the physical organisation; forces which are in no way subject to the conditions whereon the faculties of Love and Memory within this physical organisation depend. One of these forces reveals itself in  Thought.True, it remains unnoticed in the ordinary conscious life; indeed there are even many philosophers who deny it. But the denial is due to an imperfect self-observation. There is something at work in Thought which does not come into it from the faculty of Memory. It is something that vouches to us for the correctness of a present thought, not when a former thought emerging from the memory sustains it, but when the correctness of the present thought isexperienced directly. This experience escapes the every-day consciousness, because man completely spends the force in question for his life of thought-filled perception.In Perception permeated by Thought this force is at work. But man, perceiving, imagines that the perception alone is vouching for the correctness of what he apprehends by an activity of soul where Thought  and  Perception in reality always flow together. And when he lives in Thought alone, abstracted from perceptions, it is but an activity of Thought which finds its supports in Memory. In this abstracted Thought the physical organism is cooperative. For the every-day consciousness, an activity of Thought unsubjected to the bodily organism is only present while man is in the act of Sense-perception.Sense-perception itself depends upon the organism. But the thinking activity, contained in and co-operating with it, is a purely supersensible element in which the b odily organism has no share. In it the human soul rises out of the bodily organism. As soon as man becomes distinctly, separately conscious of this Thinking in the act of Perception, he knows by direct experience that he has himself as a living soul, quite independently of the bodily nature. This is man's first experience of himself as a supersensible soul-being, arising out of an evolved self-knowledge. The same experience is there unconsciously in every act of perception.We need only sharpen our selfobservation so as to Observe the fact: in the act of Perception a supersensible element reveals itself. Once it is thus revealed, this first, faint suggestion of an experience of the soul within the Supersensible can be evolved, as follows: In living, meditative practice, man unfolds a Thinking wherein two activities of the soul flow together, namely that which lives in the ordinary consciousness in Sense-perception, and that which is active in ordinary Thought. The meditative life thu s becomes an intensified activity of Thought, receiving into itself the force that is otherwise spent in Perception.Our Thinking in itself must grow so strong, that it works with the same vivid quality which is otherwise only there in Sense-perception. Without perception by the senses we must call to life a Thinking which, unsupported by memories of the past, experiences in the immediate present a content of its own, such as we otherwise only can derive from Sense-perception. From the Thinking that co-operates in perception, this meditative action of the soul derives its free and conscious quality, its inherent certainty that it receives no visionary content raying into the soul from unconscious organic regions.A visionary life of whatsoever kind is the very antithesis of what is here intended. By self-observation we must become thoroughly and clearly familiar with the condition of soul in which we are in the act of perception through any one of the senses. In this state of soul, fu lly aware that the content of our ideation does not arise out of the activity of the bodily organism, we must learn to experience ideas which are called forth in consciousness without external perceptions, just as are those of which we are conscious in ordinary life when engaged in reflective thought, abstracted from the enter world. As to the right ways of developing this meditative practice, detailed indications are given in the book‘Knowledge of the Higher Worlds and its Attainment’  and in several of my other writings. ) In evolving the meditative life above-described, the human soul rises to the conscious feeling perception of itself, as of a supersensible Being independent of the bodily organisation. This is man's first experience of himself as a supersensible Being; and it leads on to a second stage in supersensible self-knowledge.At the former stage he can only be aware that he  is  a supersensible Being; at the second he feels this Being filled with real content, even as the ‘I’ of ordinary waking life is felt by means of the bodily organisation. It is of the utmost importance to realise that the transition from the one stage to the other takes place quite independently of any co-operation from outside the soul's domain — namely from the mere organic life. If we experienced the transition, in relation to our own bodily nature, any differently from the process of drawing a logical conclusion for example, it would be a visionary experience, not what is intended here.The process here intended differs from the act of drawing logical conclusions, not in respect of its relationship to the bodily nature, but in quite another regard; namely in the consciousness that a supersensible, purely spiritual content is entering the feeling and perception of the Self. The kind of meditative life hitherto described gives rise to the supersensible self-consciousness. But this self-consciousness would be left without any supersensibl e environment if the above form of meditation were unaccompanied by another. We come to an understanding of this latter kind by turning our self-observation to the activity of the  Will.In every-day life the activity of the Will is consciously directed to external actions. There is, however, another concomitant expression of the Will to which the human being pays little conscious attention. It is the activity of Will which carries him from one stage of development to another in the course of life. For not only is he filled with different contents of soul day after day; his soul-life itself, on each succeeding day, has evolved out of his soul-life of the day before. The driving force in this evolving process is the Will, which in this field of its activity remains for the most part unconscious.Mature self-knowledge can, however, raise this Will, with all its peculiar quality, into the conscious life. When this is done, man comes to the perception of a life of Will which has absolut ely nothing to do with any processes of a sense-perceptible external world, but is directed solely to the inner evolution of the soul — independent of this world. Once it is known to him, he learns by degrees to enter into the living essence of this Will, just as in the former kind of meditative life he entered into the fusion of the soul's experiences of Thinking and Perception.And the conscious experience in this element of Will expands into the experience of a supersensible external world. Evolved in the way above described, and transplanted now into this element of Will, the supersensible self-consciousness finds itself in a supersensible environment, filled with spiritual Beings and events. While the supersensible Thinking leads to a self-consciousness independent of the power of Memory which is bound to the bodily nature, the supersensible Willing comes to life in such a way as to be permeated through and through by a spiritualised faculty of Love.It is this faculty of Love which enables the supersensible self-consciousness of man to perceive and grasp the supersensible external world. Thus the power of supersensible knowledge is established by a self-consciousness which eliminates the ordinary Memory and lives in the intuitive perception of the spiritual world through the power of Love made spiritual. Only by realising this essence of the supersensible faculty of knowledge, does one become able to understand the real meaning of man's knowledge of Nature. In effect, the knowledge of Nature is inherently connected with what is being evolved in man within this physical world of sense.It is in this world that man incorporates, into his spiritual Being, Self-consciousness and the faculty of Love. Once he has instilled these two into his nature, he can carry them with him into the super sensible world. In supersensible perception, the ordinary power of Memory is eliminated. Its place is taken by an immediate vision of the past — a vision for whi ch the past appears as we look backward in spiritual observation, just as for sense-perception the things we pass by as we walk along appear when we turn round to look behind us.Again the ordinary faculty of Love is bound to the physical organism. In conscious supersensible experience, its place is taken by a power of Love made spiritual, which is to say, a power of perception. It may already be seen, from the above description, that supersensible experience takes place in a mood of soul which must be held apart, in consciousness, from that of ordinary Perception, Thinking, Feeling and Willing.The two ways of looking out upon the world must be kept apart by the deliberate control of man himself, just as in another sphere the waking consciousness is kept apart from the dream life. He who lets play the picture-complexes of his dreams into his waking life becomes a listless and fantastic fellow, abstracted from realities. He, on the other hand, who holds to the belief that the essence of causal relationships experienced in waking life can be extended into the life of dreams, endows the dream-pictures with an imagined reality which will make it impossible for him to experience their real nature.So with the mode of thought which governs our outlook upon Nature, or of inner experience which determines ordinary Mysticism: — he who lets them play into his supersensible experience, will not behold the supersensible, but weave himself in figments of the mind, which, far from bringing him nearer to it, will cut him off from the higher world he seeks. A man who will not hold his experience in the supersensible apart from his experience in the world of the physical senses, will mar the fresh and unembarrassed outlook upon Nature which is the true basis for a healthy sojourn in this earthly life.Moreover, he will permeate with the force of spiritual perception the faculty of Love that is connected with the bodily nature, thus tending to bring it into a deceptive rela tionship with the physical experience. All that the human being experiences and achieves within the field of sense, receives its true illumination — an illumination which the deepest needs of the soul require — through the science of things that are only to be experienced supersensibly. Yet must the latter be held separate in consciousness from the experience in the world of sense.It must illumine our knowledge of Nature, our ethical and social life; yet so, that the illumination always proceeds from a sphere of experience apart. Mediately, through the attunement of the human soul, the Supersensible must indeed shed its light upon the Sensible. For if it did not do so, the latter would be relegated to darkness of thought, chaotic wilfulness of instinct and desire. Many human beings, well knowing this relationship which has to be maintained in the soul between the experience of the supersensible and that of the world of sense, hold that the supersensible knowledge must on no account be given full publicity.It should remain, so they consider, the secret knowledge of a few, who have attained by strict self-discipline the power to establish and maintain the true relationship. Such guardians of supersensible knowledge base their opinion on the very true assertion that a man who is in any way inadequately prepared for the higher knowledge will feel an irresistible impulsion to mingle the Supersensible with the Sensible in life; and that he will inevitably thus call forth, both in himself and others, all the ill effects which we have here characterised as the result of such confusion.On the other hand — believing as they do, and with good reason, that man's outlook upon Nature must not be left to grope in utter darkness, nor his life to spend itself in blind forces of instinct and desire, — they have founded self-contained and closed Societies, or Occult Schools, within which human beings properly prepared are guided stage by stage to supe rsensible discovery. Of such it then becomes the task to pour the fruits of their knowledge into life, without, however, exposing the knowledge itself to publicity.In past epochs of human evolution this idea was undoubtedly justified. For the propensity above described, leading to the misuse of supersensible knowledge, was then the only thing to be considered, and against it there stood no other circumstance to call for publication of the higher knowledge. It might at most be contended that the superiority of those initiated into the higher knowledge gave into their hands a mighty power to rule over those who had no such knowledge.None the less, an enlightened reading of the course of History will convince us that such conflux of power into the hands of a few, fitted by self-discipline to wield it, was indeed necessary. In present time, however — meaning ‘present’ in the wider sense — the evolution of mankind has reached a point whenceforward it becomes no t only impossible but harmful to prolong the former custom. The irresistible impulsion to misuse the higher knowledge is now opposed by other factors, making the — at any rate partial — publication of such knowledge a matter of necessity, and calculated also to remove the ill effects of the above tendency.Our knowledge of Nature has assumed a form wherein it beats perpetually, in a destructive way, against its own barriers and limitations. In many branches of Science, the laws and generalisations in which man finds himself obliged to clothe certain of the facts of Nature, are in themselves of such a kind as to call his attention to his own supersensible powers. The latter press forward into the conscious life of the soul. In former ages, the knowledge of Nature which was generally accessible had no such effect.Through Natural Science, however, in its present form — expanding as it is in ever widening circles — mankind would be led astray in either of two directions, if a publication of supersensible knowledge were not now to take place. Either the possibility of a supersensible world-outlook would be repudiated altogether and with growing vehemence; and this would presently result in an artificial repression of supersensible faculties which the time is actually calling forth.Such repression would make it more and more impossible for man to see his own Being in a true light. Emptiness, chaos and dissatisfaction of the inner life, instability of soul, perversity of will; and, in the sequel, even physical degeneration and illhealth would be the outcome. Or else the supersensible faculties-uncontrolled by conscious knowledge of these things-would break out in a wild tangle of obtuse, unconscious, undirected forces of cognition, and the life of knowledge would degenerate in a chaotic mass of nebulous conceptions.This would be to create a world of scientific phantoms, which, like a curtain, would obscure the true supersensible world from the spiritual eye of man. For either of these aberrations, a proper publication of supersensible knowledge is the only remedy. As to the impulse to abuse such knowledge in the way above described, it can be counteracted in our time, as follows: the training of thought which modern Natural Science has involved can be fruitfully employed to clothe in words the truths that point towards the supersensible.Itself, this Science of Nature cannot penetrate into the supersensible world; but it lends the human mind an aptitude for combinations of thought whereby the higher knowledge can be so expressed that the irresistible impulsion to misuse it need not arise. The thought-combinations of the Nature-knowledge of former times were more pictorial, less inclined to the domain of pure Thought. Supersensible perceptions, clothed in them, stirred up — without his being conscious of it — those very instincts in the human being which tend towards misuse.This being said, it cannot on th e other hand be emphasised too strongly that he who gives out supersensible knowledge in our time will the better fulfil his responsibilities to mankind the more he contrives to express this knowledge in forms of thought borrowed from the modern Science of Nature. For the receiver of knowledge thus imparted will then have to apply, to the overcoming of certain difficulties of understanding, faculties of soul which would otherwise remain inactive and tend to the above misuse.The popularising of supersensible knowledge, so frequently desired by overzealous and misguided people, should be avoided. The truly earnest seeker does not call for it; it is but the banale, uncultured craving of persons indolent in thought. In the ethical and social life as well, humanity has reached a stage of development which makes it impossible to exclude all knowledge of the supersensible from public life and thought. In former epochs the ethical and social instincts contained within them spiritual guiding forces, inherited from primaeval ages of mankind.Such forces tended instinctively to a community life which answered also to the needs of individual soul. But the inner life of man has grown more conscious than in former epochs. The spiritual instincts have thus been forced into the background. The Will, the impulses of men must now be guided consciously, lest they become vagrant and unstable. That is to say, the individual, by his own insight, must be in a position to illumine the life in the physical world of sense by the knowledge of the supersensible, piritual Being of man. Conceptions formed in the way of natural-scientific knowledge cannot enter effectively into the conscious guiding forces of the ethical and social life. Destined as it is — within its own domain — to bear the most precious fruits, Natural Science will be led into an absolutely fatal error if it be not perceived that the mode of thought which dominates it is quite unfitted to open out an underst anding of, or to give impulses for, the moral and social life of humanity.In the domain of ethical and social life our conception of underlying principles, and the conscious guidance of our action, can only thrive when illumined from the aspect of the Supersensible. Between the rise of a highly evolved Natural Science, and present-day developments in the human life of Will — with all the underlying impulses and instincts — there is indeed a deep, significant connection.The force of knowledge that has gone into our science of Nature, is derived from the former spiritual content of man's impulses and instincts. From the fountain-head of supersensible Realities, the latter must now be supplied with fresh impulsive forces. We are living in an age when supersensible knowledge can no longer remain the secret possession of a few. No, it must become the common property of all, in whom the meaning of life within this age is stirring as a very condition of their soul's existence .In the unconscious depths of the souls of men this need is already working, far more widespread than many people dream. And it will grow, more and more insistently, to the demand that the science of the Supersensible shall be treated on a like footing with the science of Nature. Knowledge of the State Between Death and a New Birth The following thoughts are intended as aphoristic sketches of a domain of knowledge that, in the form in which is it characterised here, is almost entirely rejected by the culture of our time.The aphoristic form has been chosen in order to give some idea of the fundamental character of this field of knowledge, and to show — at least in one direction — the prospects for life which it opens up. The narrow frame of an essay requires one to refer the reader to the literature of the subject for further information. The author is fully aware that precisely this form of presentation may easily be felt as presumptuous by many who, from the well-foun ded habits of thought of the culture of the day, must find what is here brought forward directly pposed to all that is scientific. It may be said in answer to this that the author, in spite of his ‘spiritual-scientific’ orientation, believes that he can agree with every scientist in his high estimation of the spirit and significance of scientific thinking. Only it seems clear to him that one can fully accept Natural Science without being thereby compelled to reject an independent Spiritual Science of the kind described here.A consequence of this relation to Natural Science will, at all events, be to guard true Spiritual Science from that amateurishness which is noticeable in many quarters to-day, and which usually indulges the more presumptuously in phrases about the ‘crude materialism of Natural Science’ the less the speakers are able to judge of the earnestness, rigour and scientific soundness of Natural Knowledge. The writer wished to make these introduc tory remarks because the brevity of the discussions in this article may possibly obscure from the reader his attitude towards these matters.He who speaks to-day of investigating the spiritual world encounters the sceptical objections of those whose habits of thought have been moulded by the outlook of Natural Science. His attention will be drawn to the blessings which this outlook has brought for a healthy development of human life, by destroying the illusions of a learning which professed to follow purely spiritual modes of cognition. Now these sceptical objections can be quite intelligible to the spiritual investigator.Indeed it ought to be perfectly clear to him that any kind of spiritual investigation which finds itself in conflict with established ideas of Natural Science cannot rest on a sure foundation. A spiritual investigator with a feeling for, and an understanding of the earnestness of scientific procedure, and insight into the achievements of Natural Knowledge for human life, will not wish to join the ranks of those who, from the standpoint of their ‘spiritual sight,’ criticise lightly the limitations of scientists, and imagine their own standpoint so much the higher the more every kind of Natural Knowledge is lost for them in unfathomable depths.Natural Science and Spiritual Science could live in harmony if the former could rid itself of the erroneous belief that true spiritual investigation necessarily requires we [human beings] to reject attested knowledge of sensible reality and of the soul-life bound up with this. In this erroneous belief lies the source of innumerable misunderstandings which Spiritual Science has to encounter. Those who believe they stand, in their outlook on life, on the ‘firm ground of Natural Science’ hold that the spiritual investigator is compelled by his point of view to reject their knowledge.But this is not really the case. Genuine spiritual investigation is in full agreement with Natural Sci ence. Thus spiritual investigation is not opposed on account of what it maintains, but for what people believe it could or must maintain. With regard to human soul life the scientific thinker must maintain that the soul activities which reveal themselves as thinking, feeling and willing, ought, for the acquisition of scientific knowledge, to be observed without prejudice in the same way as the phenomena of light or heat in the outer world of Nature.He must reject all ideas about the entity of the soul which do not arise from such unprejudiced observation, and from which all kinds of conclusions are then drawn about the indestructibility of the soul, and its connection with the spiritual world. It is quite understandable that such a thinker begins his study of the facts of soul-life as  Theodor Ziehen  does in the first of his lectures on â€Å"Physiological Psychology. † He says: â€Å"The psychology which I shall put before you, is not that old psychology which attempte d to investigate soul phenomena in a more or less speculative way.This psychology has long been abandoned by those accustomed to think scientifically. † True spiritual investigation need not conflict with the scientific attitude which may he in such an avowal. And yet, among those who take this attitude as a result of their scientific habits of thought, the opinion will be almost universally held to-day that the specific results of spiritual investigation are to be regarded as unscientific.Of course one will not encounter everywhere this rejection, on grounds of principle, of the investigation of spiritual facts; yet when specific results of such investigation are brought forward they will scarcely escape the objection that scientific thinking can do nothing with them. As a consequence of this,one can observe that there has recently grown up a science of the soul, forming its methods of investigation on the pattern of natural-scientific procedure, but unable to find the power to approach those highest questions which our inner need of knowledge must put when we turn our gaze to the fate of the soul.One investigates conscientiously the connection of soul phenomena with bodily processes, one tries to gain ideas on the way presentations associate and dissociate in the soul, how attention acts, how memory functions, what relation exists between thinking, feeling and willing; but for the higher questions of soul-life the words of Franz Brentano remain true.This acute psychologist, though rooted in the mode of thinking of Natural Science, wrote: â€Å"The laws of association of ideas, of the development of convictions and opinions and of the genesis of pleasure and love would be anything but a true compensation for the hopes of a  Plato  or an  Aristotle  of gaining certainty concerning the continued life of our better part after the dissolution of the body. † And if the recent scientific mode of thinking really means â€Å"excluding the questi on of immortality,† this exclusion would have great significance for psychology (see  Note 1).The fact is, that considerations which might tend in the direction of the ‘hopes of a Plato and an Aristotle’ are avoided in recent psychological writings which wish to satisfy the demands of scientific thought. Now the spiritual investigator will not come into conflict with the mode of procedure of recent scientific psychology if he has an understanding of its vital nerve. He will have to admit that this psychology proceeds, in the main, along right lines insofar as the study of the inner experiences of thinking, feeling and willing is concerned.Indeed his path of knowledge leads him to admit that thinking, feeling and willing reveal nothing that could fulfil the ‘hopes of a Plato and an Aristotle’ if these activities are only studied as they are experienced in ordinary human life. But his path of knowledge also shows that in thinking, feeling and willing something lies hidden which does not become conscious in the course of ordinary life, but which can be brought to consciousness through inner soul exercises.In this spiritual entity of the soul, hidden from ordinary consciousness, is revealed what in it is independent of the life of the body; and in this the relations of man to the spiritual world can be studied. To the spiritual investigator it appears just as impossible to fulfil the ‘hopes of a Plato or an Aristotle’ in regard to the existence of the soul independent of bodily life by observing ordinary thinking, feeling and willing, as it is impossible to investigate in water the properties of hydrogen. To learn these one must first extract the hydrogen from the water by an appropriate procedure.So it is also necessary to separate from the everyday life of the soul (which it leads in connection with the body) that entity which is rooted in the spiritual world, if this entity is to be studied. The error which casts b efogging misunderstandings in the way of Spiritual Science lies in the almost general belief that knowledge about the higher questions of soul-life must be gained from a study of such facts of the soul as are already to be found in ordinary life. But no other knowledge results from these facts than that to which research, conducted on what are at present called scientific lines, can lead.On this account Spiritual Science can be no mere heeding of what is immediately present in the life of the soul. It must first lay bare, by inner processes in the life of the soul, the world of facts to be studied. To this end spiritual investigation applies soul processes which are attained in inner experience. Its field of research lies entirely within the inner life of the soul. It cannot make its experiences outwardly visible. Nevertheless they are not on that account less independent of personal caprice than the true results of Natural Science.They have nothing in common with mathematical truth s except that they, too, cannot be proved by outer facts, but are proved for anyone who grasps them in inner perception. Like mathematical truths they can at the most be outwardly symbolised but not represented in their full content, for it is this that proves them. The essential point, which can easily be misunderstood, is, that on the path pursued by spiritual investigation a certain direction is given, by inner initiative, to the experiences of the soul, thereby calling out forces which otherwise remain unconscious as in a kind of soul sleep. The soul exercises which lead to this goal are described in detail in my books â€Å"Knowledge of the Higher Worlds and its Attainment† and â€Å"Occult Science. † It is only intended to indicate here what transpires in the soul when it subjects itself to such exercises). If the soul proceeds in this way it inserts — as it were — its inner life into the domain of spiritual reality. It opens to the spiritual world its organs of perception so formed, as the senses open outwardly to physical reality. One kind of such soul exercises consists in an intensive surrender to the process of thinking.One carries this surrender so far that one acquires the capacity of directing one's attention no longer to the thoughts present in thinking but solely to the activity of thinking itself. Every kind of thought content then disappears from consciousness and the soul experiences herself consciously in the activity of thinking. Thinking then becomes transformed into a subtle inner act of will which is completely illuminated by consciousness. In ordinary thinking, thoughts live; the process indicated  extinguishes the thought in thinking.The experience thus induced is a weaving in an inner activity of will which bears its reality within itself. The point is that the soul, by continued inner experience in this direction, may make itself as familiar with the purely spiritual reality in which it weaves as sense observation is with physical reality. As in the outer world a reality can only be known as such by experiencing it, so, too, in this inner domain. He who objects that what is inwardly real cannot be proved only shows that he has not yet grasped that we become convinced of an outer reality in no other way than by experiencing its existence together with our own.A healthy life has direct experience of the difference between a genuine perception in the outer world and a vision or hallucination; in a similar way a healthily developed soul life can distinguish the spiritual reality it has approached from fantastic imagining; and dreamy reverie. Thinking that has been developed in the manner stated perceives that it has freed itself from the soul force which ordinarily leads to memory. What is experienced in thinking which has become an inwardly experienced ‘will-reality’ cannot be remembered in the direct form in which it presents itself.Thus it differs from what is experien ced in ordinary thinking. What one has thought about an event is incorporated into memory. It can be brought up again in the further course of life. But the ‘will-reality’ here described must be attained anew, if it is to be again experienced in consciousness. I do not mean that this reality cannot be indirectly incorporated into ordinary memory. This must indeed take place if the path of spiritual investigation is to be a healthy one. But what remains in memory is only an idea (Vorstellung) of this reality, just as what one remembers to-day of an experience of yesterday is only an idea (Vorstellung).Concepts, ideas, can be retained in memory: a spiritual reality must be experienced ever anew. By grasping vividly this difference between the cherishing of mere thoughts and a spiritual reality reached by developing the activity of thinking, one comes to experience oneself with this reality outside the physical body. What ordinary thinking must mostly regard as an impossib ility commences; one experiences oneself outside the existence that is connected with the body. Ordinary thinking, regarding this experience ‘outside the body’ only from its own point of view, must at first hold this to be an illusion.Assurance of this experience can, indeed, only be won through the experience itself. And it is precisely through this experience that one understands only too well that those whose habits of thought have been formed by Natural Science cannot, at first, but regard such experiences as fantastic imaginings or dreamy reverie, perhaps as a weaving in illusions or hallucinations. Only he can fully understand what is here brought forward who has come to know that the path of true spiritual investigation releases forces in the soul which lie in a direction precisely opposite to those which induce pathological soul experiences.What the soul develops on the path of spiritual investigation are forces competent to oppose pathological states or to diss ipate these where they tend to occur. No scientific investigation can see through what is visionary — of an hallucinatory nature — when this tries to get in man's way, as directly as true spiritual science, which can only unfold in a direction opposed to the unhealthy experiences mentioned. In that moment when this ‘experience outside the body’ becomes a reality for him the spiritual investigator learns to know how ordinary thinking is bound to the physical processes of the body.He comes to see how thoughts acquired in outer experience necessarily arise in such a way that they can be remembered. This rests on the fact that these thoughts do not merely lead a spiritual life in the soul but share their life with the body. Thus the spiritual investigator comes not to reject but to accept what scientific thought must maintain about the dependence of the life of thought on bodily processes. At first the inner experiences described above present themselves as an xious oppression of the soul. They appear to lead out of the domain of ordinary existence but not into a new reality.One knows, indeed, that one is living in a reality; one feels this reality as one's own spiritual being. One has found one's way out of sense reality, but one has only grasped oneself in a purely spiritual form of existence. A feeling of loneliness resembling fear can overtake the soul — a loneliness to experience oneself in a world, not merely to possess oneself. Yet another feeling arises. One feels one must lose again the acquired spiritual self-experience, if one cannot confront a spiritual environment. The spiritual state into which one thus enters may be roughly compared to what would be experienced if one had to clutch with one's hands n all directions without being able to lay hold of anything. When, however, the path of spiritual investigation is pursued in the right way, the above experiences are, indeed, undergone, but they form only one side of the soul's development. The necessary completion is found in other experiences. As certain impulses given to the soul's experiences lead one to grasp the ‘will-reality’ within thinking, so other directions imparted to the processes of the soul lead to an experience of hidden forces within the activity of the will. (Here also we can only state what takes place in the inner being of man through such soul experiences.The books mentioned give a detailed description of what the soul must undertake in order to reach the indicated goal). In ordinary life the activity of the will is not perceived in the same way as an outer event. Even what is usually called introspection by no means puts one into the position of regarding one's own willing as one regards an outer event of Nature. To achieve this — to be able to confront one's own willing as an observer stands before an outer fact of Nature — intensive soul processes, induced voluntarily, are again necessary.If these are induced in the appropriate way there arises something quite different from this view of one's own willing as of an outer fact. In ordinary perception a presentation (Vorstellung) emerges in the life of the soul and is, in a certain sense, an inner image of the outer fact. But in observing one's own willing this accustomed power of forming presentations fades out. One ceases to form presentations of outer things. In place of this a faculty of forming real images — a real perception — is released from the depths of willing, and breaks through the surface of the will's activity, bringing living spiritual reality with it.At first one's own hidden spiritual entity appears within this spiritual reality. One perceives that one carries a hidden spiritual man within one. This is no thought-picture but a real being — real in a higher sense than the outer bodily man. Now this spiritual man does not present himself like an outer being perceptible to the senses. He does not reveal his characteristic qualities outwardly. He reveals himself through his inner nature by developing an inner activity similar to the processes of consciousness in one's own soul.But, unlike the soul dwelling in man's body, this higher being is not turned towards sensible objects but towards spiritual events — in the first place towards the events of one's own soul-life as unfolded up till now. One really discovers in oneself a second human being who, as a spiritual being, is a conscious observer of one's ordinary soul-life. However fantastic this description of a spiritual man within the bodily may appear, it is nevertheless a sober description of reality for a soul-life appropriately trained. It is as different from anything visionary or of the nature of an illusion as is day from night.Just as a reality partaking of the nature of will is discovered in the transformed thinking, so a consciousness partaking of the nature of being — and weaving in the spiritual — is discovered in the will. And these two prove, for fuller experience, to belong together. In a certain sense they are discovered on paths running in opposite directions, but turn out to be a unity. The feeling of anxiety experienced in the weaving of the ‘will-reality’ ceases when this ‘will-reality,’ born from developed thinking, unites itself with the higher being above described. Through this union man confronts, for the first time, the complete spiritual world.He encounters, not only himself, but beings and events of the spiritual world lying outside himself. In the world into which man has thus entered, perception is an essentially different process from perception in the world of sense. Real beings and events of the spiritual world arise from out of the higher being revealed through developing the will. Through the interplay of these beings and events with the ‘will-reality’ resulting from developed thinking, these beings and e vents are spiritually perceived. What we know as memory in the physical world ceases to have significance for the spiritual world.We see that this soul force uses the physical body as a tool. But another force takes the place of memory in observing the spiritual world. Through this force a past event is not remembered in the form of mental presentations but perceived directly in a fresh experience. It is not like reading a sentence and remembering it later, but like reading and re-reading. The concept of the past acquires a new significance in this domain; the past appears to spiritual perception as present, and we recognise that something belongs to a past time by perceiving, not the passage of time, but the relation of one spiritual being or event to another.The path into the spiritual world is thus traversed by laying bare what is contained in thinking and willing. Now feeling cannot be developed in a similar way by inner initiative of soul. Unlike the case of thinking and willin g, nothing to take the place of what is experienced within the physical world as feeling can be developed in the spiritual world through transforming an inner force. What corresponds to feeling in the spiritual world arises quite of itself as soon as spiritual perception has been acquired in the described way.This experience of feeling, however, bears a different character from that borne by feeling in the physical world. One does not feel in oneself, but in the beings and events which one perceives. One enters into them with one's feeling; one feels their inner being, as in physical life one feels one's own being. We might put it in this way: as in the physical world one is conscious of experiencing objects and events as material, so in the spiritual world one is conscious of experiencing beings and facts through revelations of feeling which come from without like colours or sounds in the physical world.A soul which has attained to the spiritual experience described knows it is in a world from out of which it can observe its own experiences in the physical word — just as physical perception can observe a sensible object. It is united with that spiritual entity which unites itself — at birth (or at conception) — with the physical body derived from one's ancestors; and this spiritual entity persists when this body is laid aside at death. The ‘hopes of a Plato and an Aristotle’ for the science of the soul can only be fulfilled through a perception of this entity.Moreover the perception of repeated earth-lives (between which are lives spent in the purely spiritual world) now becomes a fact inasmuch as man's psychic-spiritual kernel, thus discovered, perceives itself and its own weaving and becoming in the spiritual world. It learns to know its own being as the result of earlier earthlives and spiritual forms of existence lying between them. Within its present earth-life it finds a spiritual germ which must unfold in a future eart h-life after passing through states between death and a new birth.As the plant germ contains the future plant potentially, so there develops, concealed in man, a psychic-spiritual germ. This reveals itself to spiritual perception through its own essence as the foundation of a future earth-life. It would be incorrect so to interpret the spiritual perception of life between death and a new birth as if such perception meant participating beforehand in the experience of the spiritual world entered at physical death.Such perception does not give a complete, disembodied experience of the spiritual world as experienced after death; it is only the  knowledge  of the actual experience that is experienced. While still in one's body one can receive all of the disembodied experience between death and a new birth that is offered by the experiences of the soul described above, that is to say, when the ‘will-reality’ is released from thinking with the help of the consciousness set free from the will.In the spiritual world the feeling element revealing itself from without can first be experienced through entrance into this world. Strange as it may sound, experience in the spiritual world leads one to say: the physical world is present to man in the first place as a complex of outer facts, and man acquires knowledge of it after it has confronted him in this form; the spiritual world, on the other hand, sends knowledge of itself in advance, and the knowledge it kindles in the soul beforehand is the torch which must illumine the spiritual world if this world is to reveal itself as a fact.It is clear to one who knows this through spiritual perception that this light develops during bodily life on earth in the unconscious depths of the soul, and then, after death, illumines the regions of the spiritual world making them experiences of the human soul. During bodily life on earth one can awaken this knowledge of the state between death and a new birth. This knowledg e has an entirely opposite character to that developed for life in the physical world.One perceives through it what the soul will accomplish between death and a new birth, because one has present in spiritual perception the germ of what impels towards this accomplishment. The perception of this germ reveals that a creative connection with the spiritual world commences for the soul after death. It unfolds an activity which is directed towards the future earth life as its goal, whereas in physical perception its activity is directed — although imitatively and not creatively — towards the outer world of sense.Man's  growth(Werden) as a spiritual being connected with the spiritual world lies in the field of vision of the soul between death and a new birth, as the  existence  (Sein) of the sense world lies in the field of view of the bodily man. Active perception of spiritual Becoming (Werden) characterises the conditions between death and a new birth. (It is not the task of this article to give details of these states. Those interested will find them in my books  Ã¢â‚¬Å"Theosophy†Ã‚  and  Ã¢â‚¬Å"Occult Science†).In contrast to experience in the body, spiritual experience is something to which we are completely unaccustomed, inasmuch as the idea of  Being  as acquired in the physical world loses all meaning. The spiritual world has nothing of the nature of  Being. Everything is  Becoming. To enter a spiritual environment is to enter an everlasting Becoming. But in contrast to this restless Becoming in our spiritual environment we have the soul's perception of itself as stationary consciousness within the never-ceasing movement into which it is placed.The awakened spiritual consciousness must accommodate itself to this reversal of inner experience with regard to the consciousness that lives in the body. It can thereby acquire a real knowledge of experience apart from the body. And only such knowledge can embrace the states between death and a new birth. â€Å"  . .  . .   In a certain sense all human beings are ‘specialists’ to-day so far as their souls are concerned. We are struck by this specialised mode of perception when we study the development of Art in humanity.And for this very reason a comprehensive understanding of spiritual life in its totality must again come into existence. True form in Art will arise from this comprehensive understanding of spiritual life   . .  . .  Ã¢â‚¬  RUDOLF STEINER (From  Ways to a New Style in Architecture) We lose the human being from our field of vision if we do not fix the eye of the soul upon his entire nature in all its life-manifestations. We should not speak of man's knowledge, but of the complete man manifesting himself in the act of cognition. In cognition, man uses as an instrument his sense-nerve nature.For feeling, he is served by the rhythm living in the breath and the circulation of the blood. When he wills metabolism b ecomes the physical basis of his existence. But rhythm courses into the physical occurrence within the sense-nerve nature; and metabolism is the material bearer of the life of thought, even in the most abstract thinking, feeling lives and the waves of will pulsate. *| *| *| *| The ancient Oriental entered into his dream-like thinking more from the rhythmic life of feeling than does the man of the present age.The Oriental experienced for this reason more of the rhythmic weaving in his life of thought, while the Westerner experiences more of the logical indications. In ascending to super-sensible vision, the Oriental Yogi interwove conscious breath with conscious thinking, in this way, he laid hold in his breath upon the continuing rhythm of cosmic occurrence. As he breathed, he experienced the world as Self. Upon the rhythmic waves of conscious breath, thought moved through the entire being of man.He experienced how the Divine-Spiritual causes the spirit-filled breath to stream conti nuously into man, and how man thus becomes a living soul. The man of the present age must seek his supersensible knowledge in a different way. He cannot unite his thinking with the breath. Through meditation, he must lift his thinking out of the life of logic to vision. In vision, however, thought weaves in a spirit element or music and picture. It is released from the breath and woven together with the spiritual in the world.The Self is now experienced, not in connection with the breath in the single human being, but in the environing world of spirit. The Eastern man once experienced the world in himself, and in his spiritual life today he has the echo of this. The Western man stands at the beginning of his experience, and is on the way to find himself in the world. If the Western man should wish to become a Yogi, he would have to become a refined egoist, for Nature has already given him the feeling of the Self. which the Oriental had only in a dream-like way.If the Yogi had sought for himself in the world as the Western man must do, he would have led his dream-like thinking into unconscious sleep, and would have been psychically drowned. *| *| *| *| The Eastern man had the spiritual experience as religion, art, and science in complete unity. He made sacrifices to his spiritual-divine Beings. As a gift of grace, there flowed to him from them that which lifted him to the state of a true human being. This was religion. But in the sacrificial ceremony and the sacrificial place there was manifest to him also beauty, through which the Divine-Spiritual lived in art.And out of the beautiful manifestations of the Spirit there flowed science. Toward the West streamed the waves of wisdom that were the beautiful light of the spirit and inspired piety in the artistically inspired man. There religion developed its own being, and only beauty still continued united with wisdom. Heracleitos and Anaxagoras were men wise in the world who thought artistically; Aeschylos and Sop hocles were artists who moulded the wisdom of the world. Later wisdom was given over to thinking; it became knowledge. Art was transferred to its own world.Religion, the source of all, became the heritage of the East; art became the monument of the time when the middle region of the earth held sway; knowledge became the indepen