British Literature Authors and their Work Flashcard

British Literature: Authors and their Work

Women in the Civil War essays

Women in the Civil War essays Many women played many different and important parts in the Civil War. Some famous women from the Civil War include Rose Greenhow, a spy, Clara Barton, a nurse, and Harriet Tubman. Some women helped with the war effort from their homes, while others went to the battlefields to make themselves useful. Womens contributions are probably more widely thought of on the battlefield. Most helped with aiding wounded soldiers. Some nurses, like Clara Barton, went out onto the fields, risking their lives, during battle to comfort dying soldiers and take care of wounded ones. Other women, such as Sarah Edmonds, passed themselves off as men to act as soldiers during battle. It is estimated that hundreds of women pretended to be men to join the army. Many were wounded or even killed. A few women acted as spies, the most famous of them was Rose Wild Rose Greenhow, who worked for the Confederate Army. One woman who acted for the Union was Dr. Mary E. Walker, who was awarded the Congressional Medal of Honor for her work as a spy, soldier, and surgeon. Still, even some other women acted as maids and cooks for different brigades while at camp. These women tried to encourage troops at times of battle. The women on the battlefields were the only ones who took care of men who were wounded or dying. Without them, the casualties might have been even more drastic and those who did die felt a little better having a nurse there with them. Also, the soldiers, while very few of them, were important because they werent supposed to be in battle but came anyway. Women spies of course, had great effects, because they would be less suspected than a man during times of war. Rose Greenhow had an enormous effect on the Battle of Bull Run. Women who stayed at home also contributed to the Civil War. Women had to take over the jobs that were usually held by men. Wartime volunteers became abundant. They organized the U.S. Sanitary Comm...

Texas Constitution Essay Example | Topics and Well Written Essays - 750 words

Texas Constitution - Essay Example This essay characterizes Texas Constitution, describing its history and how its main features were developed. Dating back to the history of the Texas Constitution, San Antonio was the capital of Texas back in 1773 to 1824. At that time, Texas government was under the rule of Spain, and was, otherwise or constitutional, largely an abstraction in much of the Texas wilderness. During that time, a follower of Father Miguel Hidlgo Costilla, Jose Bernado Gutierrez, led an abortive revolt against Spanish authority in 1810 for which he was executed for trying to continue the revolution in Texas. Later developments leading more directly to Texas constitutionalism started with the official settlement of Anglo Americans in Texas. The first link in the chain of events that Led to Texas independence was a convention called by the colonists in 1832 to meet in San Felipe de Austin. The Texas constitution comprises of bill of rights that is more expansive than in most state constitutions. The bill of rights follows the national pattern by establishing a separation of authority between judiciary, legislative and executive branches and then establishes a unique system of checks and balances that serves to allow each branch to limit or monitor the powers of the others. The governor of Texas State has limited power and authority in their capacity and role as chief executives since Texas has a plural executive system that consists of several independently elected executives over whom the governor has no control.

Mathematical Focus on RSA Public & Private Key encryption Research Paper

Mathematical Focus on RSA Public & Private Key encryption - Research Paper Example ted States code gives a definition of an electronic signature as a sound, symbol, process that emanates from an electronic means, with the purpose of sealing a contract, or an agreement, and adopted by an individual with the intention of signing the record. One of the laws guiding the operations of digital signature in America is the Uniform Electronic Transactions Act of 1999 (Batten, 35). This act adopts the definition of a digital signature in relation to the stand taken by the American Code. Another American law regulating the use of a digital signature is the U.S. Electronic Signature in Global and National Commerce act of 2000. This law regulates the use of electronic data and signatures in relation to foreign trade and interstate relations. This law protects contracts negotiated electronically by giving them a legal recognition. Section 101(a) of the ESIGN act states that a signature or a contract negotiated by electronic means enjoys legal recognition and validity. This contract shall not deny the advantages of a legal procedure simply because it is electronic. Section 101 (c) of the act requires a consumer to consent to the use of an electronic signature, while section 101 (d) denotes that a business organization can use an electronic signature as long as it is accessible to the parties concerned, and the business can produce it without an alteration for reference (Batten, 41). Various States in America have their own laws guiding the use of digital signatures. For example, in Indiana, there is the Uniform Electronic Transaction Act. This act recognizes digital signatures, and the transactions. For instance, section 102(5) defines an electronic signature as a means that relates to technological know-how that produces magnetic, optical, wireless, electronic, digital, and/or similar capabilities. Section 102 (8) defines electronic signature, and its definition agrees with the definition contained in the American Code and ESIGN act. In Hawaii, the

Abraham ben Samuel Abulafia Essay Example for Free

Abraham ben Samuel Abulafia Essay It is commonly accepted that the research of the great historian of Jewish mysticism, Abraham ben Samuel Abulafia, opened the doors of the academy to Qabbalah. Far from us the intention of dulling the luster of his prodigious contribution in this respect, but it is a fact that at the time the young Berlin student set about writing his first essays, the critical study of the Qabbalah had already made great strides. Moreover, its trail had been partly blazed by Jew scholars who can claim to have played quite a considerable role, particularly in connection with the central problem of the Zohar, in forming the point of departure of the modem study of this discipline. Indeed, so distinguished by characteristic traits and original solutions is their contribution that it would not be an exaggeration to speak of a Jew school of Qabbalistic studies. Is it not highly significant that the central piece of Qabbalistic literaturethe Zoharwas twice translated on Jew soil, first into Latin by G. Postel in the sixteenth century and subsequently into Jewthe first into any modem languageby the mysterious Jean de Pauly at the beginning of this century? Fostered by a congenial intellectual atmosphere peculiar to the Jew, the study of Jewish esotericism got off to a precocious start in France in comparison to other European countries. The attainments of the humanists and evangelists of the sixteenth and seventeenth centuries paved the way for the mystical philosophers and Martinists of the eighteenth century, who in turn ushered in the occultists of the nineteenth century. (Sassmitz, 1990) The present essay is an attempt to Abraham ben Samuel Abulafia who was a Jewish Sage in the years of his life, his character, and what he believed in and why he believed. Let it be made quite clear at the outset that our concern relates to the historical-critical study of the question and consequently deals all but incidentally with what A. E. Waite calls Kabbalism. Hence the theosophers and mystagogues of all shapes, from Eliphas Levi to A. Grad, not forgetting Papus and C. Suares, will only be of secondary interest to our theme. Though in many respects deserving of attention, their literary activity will be taken into account only insofar as it had real repercussions on the development of the Qabbalah as an academic discipline. That the theosophists and occultists did indeed exert such an influence is undeniable, even if it is solely through the efforts deployed by the scholars to dissipate the veil of confusion with which the former had enshrouded the whole question. In Jews two periods can be distinguished in the development of this field: on the one hand, an historical phase, preoccupied with the question of the antiquity of the Zohar, followed, on the other, by a bibliographical and doctrinal phase. The work of Adolphe Franck (1809-1893) marks the beginning of the first of these two periods, whereas the second was initiated, a century later, by the research of Georges Vajda (1907-1981). The latter, already under the sway of the impulse given to Qabbalistic studies by Abulafia, worked in harmony with both the school of Jerusalem and Alexander Altmann, of Manchester and later of Brandeis University. But these two tendencies also possess their pre-history, and it is first necessary to describe the framework within which each of these two schools evolved. At the outset of its diffusion in Europe, the Qabbalah was submitted to censure. One could almost claim that from the chronological point of view it is on Jew soil that the critical study of the Qabbalah was born. Indeed, it is in thirteenth-century Provence that the first critical appreciation of the Qabbalah was written by R. Meir ben Sim on of Narbonne (active 1250), who, in his Milhemet miswah, vituperates against the polytheistic implications of the sefirotic doctrine. (Sassmitz, 1990) But no real analytic debate got underway until the awakening of Christian interest in the Cabale in Renaissance times. Whereas the Platonists believed the secret doctrine of Israel was meant to conceal the primordial revelation common to all religions, for the Christian esotericists it prefigured the mystery of the Trinitarian doctrine, the very foundation of Christianity. In the Qabbalists they perceived the forerunners of the Christians and in Qabbalah, a secret justification of the evangelization of the Jews. In tenth-century France, the study of the Cabale occupied a place of honor amongst Christian intellectuals. Mention must above all be made of the orientalist and philosopher Guillaume Postel (1510-1581), to whom we owe the first Latin translation both of the Sefer yesirah (Paris, 1552) and of the Zohar (unpublished) prior even to the appearance of their printed texts. (Sassmitz, 1990) However, the evangelizing zeal of his compatriots and their theological prejudices hampered any critical perspectives in relation to the study of the Jewish esoteric tradition. Towards the end of the seventeenth century, opinions became increasingly diversified. The Qabbalah was thought to have in fact taught an elementary form of Spinozism and pantheism, and the Qabbalists were considered atheists unaware of their own irreligion. Of the scholars of this period, the academician Louis Jouard de la Nauze (1696-1773), defender of Newtons chronological system, stands out as an exceptional figure. Whereas his contemporaries ingeniously endeavored to demonstrate the Qabbalahs christological affinities, De la Nauze upheld in his historic article, Remarques sur lantiquite et lorigine de la Cabale, that the foundations of the Cabale [were] layed by the Saracens at the time the Jews lived in the Orient under their domination. The Saracens were Cabalists, and so were the Jews. (Sassmitz, 1990) At the beginning of the nineteenth century with the blossoming of the history of ideas, though the critical study of Qabbalah progressed, it nonetheless remained profoundly tainted by the spirit of the Renaissance. Depending on which scholar one was reading, the Qabbalah could become anything but Judaism. For Ferdinand Bauer it was an offshoot of Christian gnosis, while J. Kleuker assigned it a Persian origin and Augustus Tholuck pinpointed the preponderant influence of Sufism. (Sassmitz, 1990) A new era in the study of the Jewish mystical tradition was ushered in by the critical investigation of Judaism advocated by the Jewish intellectuals of Central Europe, partisans of the Haskalah. Though in addition to a solid rabbinical and general culture, these masters were possessed of scientific methods, they often exhibited an irrepressible repugnance towards Qabbalah. With few exceptions, the great scholars, such as L. Zunz, S. D. Luzzato, A. Geiger, H. Graetz, and M. Steinschneider, considered it an alien thorn in the side of the Synagogue, incompatible with the conceptions of the progressive rationalism they were striving to attribute to the genius of Israel. In the era of Aufklarung and the struggle for Jewish emancipation, it was imperative to represent the Synagogue as the standard-bearer of regeneracy and rationality in order to be accepted into modern society. The parsimony of references to Qabbalah in Julius Gutmanns Philosophie des Judentums, published in 1933, still reflects this contempt. For similar reasons, the contribution of German scholarship to this field, despite its abundance, was relatively thin and narrow in substance and incapable of casting off the tethers of tendentiousness. These scholars were principally concerned with minimalizing the importance of Qabbalistic influence on Jewish culture and with demonstrating the late composition of the Zohar in order to loosen the grip of its authority and domination, upheld in Europe by the hasidic camp, considered retrograde. The scientific paradigms elaborated by the Wissenschaft des Judentums served as an epistemological framework upon which the Jew science dejudaisme was to build. The first major Jew work specifically devoted to a detailed study of the Qabbalah, though not a direct offspring of the Wissenschaft, nonetheless partook of this current of investigation. La Kabbale ou la philosophie religieuse des hebreux, by Adolphe Franck, published in Paris in 1843, is a milestone in the annals of Qabbalistic research. Assuredly, it contributed more to the modern study of Qabbalah than any other single work prior to the labors of Abulafia. In addition to the fact of its having been based on philological, historical, and conceptual criteria, the originality of this book resided in the obvious empathy that the author displayed for his subject. Indeed, in contrast to many maskilim, Franck considered the Qabbalah to be an authentic Jewish phenomenon of major spiritual importance; hence he affirms: It is impossible to consider the Kabbalah as an isolated fact, as an accident in Judaism; on the contrary it is its very life and heart.

This Is Audie Murphy Essay -- essays research papers

This is Audie Murphy's life story. At the tender age of 12, he becomes the head of the family after his father deserts them. He joins the army at the age of 18 and through the course of the war is decorated for valor nine times thus becoming the most decorated combat soldier in World War II. Audie does one of the bravest acts any soldier ever did during the war. He climbs aboard a burning tank destroyer and single handedly keeps the enemy from advancing on his position. He spends almost an hour on top of the tank destroyer until his ammunition is exhausted. Seconds later after climbing off the tank destroyer, it explodes. For this action, Audie receives the Medal of Honor. PVT, AUS  Ã‚  Ã‚  Ã‚  Ã‚  30 Jun 42 PFC, AUS  Ã‚  Ã‚  Ã‚  Ã‚  7 May 43 CPL, AUS  Ã‚  Ã‚  Ã‚  Ã‚  15 Jul 43 SGT, AUS  Ã‚  Ã‚  Ã‚  Ã‚  13 Dec 43 S/SGT, AUS  Ã‚  Ã‚  Ã‚  Ã‚  13 Jan 44 2d LT, AUS  Ã‚  Ã‚  Ã‚  Ã‚  14 Oct 44 1st LT, AUS  Ã‚  Ã‚  Ã‚  Ã‚  16 Feb 45 1st LT, INF, ORC  Ã‚  Ã‚  Ã‚  Ã‚  21 Aug 45 CAPT, INF, TEX NG (Federal Recognition)  Ã‚  Ã‚  Ã‚  Ã‚  14 July 50 CAPT, INF, NGUS  Ã‚  Ã‚  Ã‚  Ã‚  19 Oct 50 MAJ, INF, TEX NG (Federal Recognition)  Ã‚  Ã‚  Ã‚  Ã‚  14 Feb 56 MAJ, INF, NGUS  Ã‚  Ã‚  Ã‚  Ã‚  14 Feb 56 MAJ, INF, USAR  Ã‚  Ã‚  Ã‚  Ã‚  8 Nov 66 SERVICE Audie L. Murphy enlisted in the Army of the United States, 30 June 1942, at Dallas, Te...

Group Working Skills

There are increasingly more people considering that group work is quite significant. Group work may be defined as a mode of cooperative learning, it aims to develop students' knowledge, cater for individual differences, generic skills and attitudes. Whether students are studying or employees are working, group work is able to demonstrate their comprehensive skills. Nonetheless, other people state that group work enables them too dependent on others, and gradually were losing the ability to think by themselves; whereas my conviction is that group work allows students to learn team working skills.Furthermore, it helps students training their sense of responsibility. In this essay, I will analyses how our group performs, regarding roles and cohesiveness. Regarding roles, which can be defined as people have a common goal when they work together, it also occurs in students groups. Each individual group member will have a particular position and function in it. Roles consist of group task roles, group maintenance roles and self-seeking roles. Group task roles are related to accomplish tasks and to achieve goals of the group.In my academic career I have taken part in several groups. Actually, I now play the part of evaluator. For instance, my group ember gives me some advice; I decide which ideas are good or bad. This is important because I will receive a good deal of ideas from my partner; it provides our group with the opportunity have a choice process. This helps our group to achieve are student group need to beware of pursuing the task at the expense of maintaining relationships. † This meaner, group maintenance roles are linked to interpersonal relationships.In my group I play the role of harmonies, my responsibility is conflict- resolving. Group unity is very important for the team work and members. If our group does not have unity, the group cannot do anything. For example, if the group members have conflict with others, they may not be successful when wo rking together. An understanding of unity can help us to deal with many questions with members to achieve common purpose. Whether in the large or small group, the unity is the most important factor.Regarding self-seeking roles, Payne E and Whittaker L (2000) state that â€Å"Self-seeking roles are more likely to be an indicator of an individual student's personality'. This is to say, self-seeking roles reflect personality. I play the role of aggressor, in my group; I will criticism my partner and argue with reasonable mints put forward by others. I do so because not only it enables my partner to improve themselves but it also allows our team to progress. Finally, in my point of view, high cohesiveness is the most concepts in group work.As the proverb goes, solidarity meaner strength; solidarity meaner victory. â€Å"Cohesiveness is a measure of the attraction of the group to its members, the sense of team spirit, and the willingness of its members to coordinate their efforts† (2011 Oxford Brooked University) So, when member working at university or company, they should share more particular information and individual skills, good cohesiveness should built a tuneful relationships. Sometimes, high cohesiveness enables group members to increase trust and confidence.These benefit of building a good communication; it allows my group members to enhance their friendship. In my group, part of members' hard working and have a high efficiency to finish the work, they will help other members to provide more good ideas to finish the work. Conclusion In summary, this essay has discussed that the group working skills are helpful for students or employees to achieve the tasks. In my view group task roles, group maintenance roles and self-seeking roles are the most important in group work.