Five Fatal Flaws to Avoid in Your College Application

When you write superficially you tend to blend into the great mass of applicants who on a superficial level are very much like you. They have the same goal. They have prepared similarly to gain acceptance. Of course, blending in is exactly what you don’t want to do. How can you distinguish yourself? Use specifics to tell your unique story and portray yourself distinctively. As my colleague in MBA Admissions Advantage, Maxx Duffy, says, avoid â€Å"umbrella words.† Umbrella words are words that have broad definitions and represent desirable qualities in the admissions process. Take â€Å"leadership,† for example. Yes, you want to demonstrate leadership. But you don’t want to do so by blabbing on and on about your leadership qualities. You want to provide an example that shows you in a leadership role and break down your role into sub-categories of leadership that were key to your success. For example, some components of leadership that you can focus on: Listening. Initiating. Mentoring. Teaching. Persuading. Organizing. Establishing a goal or vision. Motivating. Managing. Obtaining buy-in. And this is just a sample. Not all leaders can claim these qualities and only a handful can write about the specific example you will provide. So remember: Avoid umbrella words. Use specific examples. And banish superficiality from your personal statements. Avoid Fatal Flaw #4: Use specific examples to distinguish yourself. Fatal Flaw #4: Superficiality was excerpted from Five Fatal Flaws: Eliminate the 5 Most Common Flaws in your College Personal Statements. To view the entire free special report, please click here. hbspt.cta.load(58291, '0ee8e88d-1832-4c85-800d-5fa12c99a295'); Accepted.com ~ Helping You Write Your Best

Arguments On Death And How The Human Condition - 1197 Words

Arguments on Death and How They Relate to the Human Condition In Plato’s â€Å"Five Dialogues†, Socrates argues what he believes death is and what it will bring, and then urges humans to not fear death and perhaps even embrace it. Though the arguments both aim to dispel the fear of death, only one, the Phaedo, truly provides insight into the meaning of death, the preparation for it, and goes on to expound the human condition. The Phaedo does this in a detailed way by offering a strong argument that provides answers to the questions that these points may raise, such as what death is, how we prepare for it, and how this argument addresses the human condition. The human condition is the sum of the human experience. It includes growth, aspirations, the reality of mortality, emotions, among others. Aspirations for knowledge are found in the human condition, as is facing one’s own mortality. The main focus in this term for the purpose of this argument is â€Å"experience†, which is gained through the search for knowl edge and is, thus, ultimately the collection of the knowledge that is acquired. I will analyze Socrates’ arguments both from the Apology and the Phaedo through the lens of the human condition to explain why the Phaedo provides more insight into this condition than does the Apology. As mentioned before, both the Apology and the Phaedo argue against the fear of death, but in different ways. The Apology focuses on death as an unknown. 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The moral basis on which euthanasia defends its position is contradictory and arbitrary in that its moral values represented in such terms as ‘mercy killing’, ‘dying with dignity’, ‘good death’ and ‘right for self-determination’ fail to justify taking one’s life. Introduction Among other moral issues, euthanasia emerged with modern medical advancement, which allows us ever more control over not only our life but also death. Euthanasia is an especiallyRead MoreIs the Death Penalty an Effective Deterrent?1677 Words   |  7 PagesIs the Death Penalty an Effective Deterrent? Annotated Bibliography PS 223 Forensic Psychology I Research Question: Is the Death Penalty an Effective Deterrent? Honeyman, J. C., Ogloff, J. P. (1996). Capital punishment: Arguments for life and death. Canadian Journal Of Behavioural Science/Revue Canadienne Des Sciences Du Comportement, 28(1), 27-35. The main purpose of this article was to investigate the effects of the death penalty and theRead MoreActive Euthanasia Is Never Morally Justified1545 Words   |  7 Pages Analysis on The Argument That Active Euthanasia is Never Morally Justified Death has always been a controversial topic throughout the world. There are many theories as to where we go and what the meaning of life truly is. How one dies is important in today’s society, especially when it comes to the idea of suicide. Active euthanasia, also referred to as assisted suicide, is the intentional act of causing the death of a patient experiencing great suffering. It is illegal in some places, like FranceRead MoreThe Death Penalty Has Been Considered An Issue Since The1607 Words   |  7 PagesThe death penalty has been considered an issue since the Eighteenth century, when the first established death penalty laws were in effect. There are vast differences in the way people view the death penalty; some oppose it and some agree with it. In the recent decades the death penalty has become a more popular controversial topic. The people who oppose the death penalty have very different reasons than people who agree with it. Death penalty advocates believe that th e death penalty deters crime

Entrepreneurship and E-Commerce Management

Question: Discuss about the Entrepreneurship and E-Commerce Management. Answer: Introduction: The business shall have vegetable suppliers so that salad can be sold in cups and bowls. There are two modes of sourcing the vegetables- wholesalers and farmers. In case of sourcing from the wholesalers such as Guan Hing Sdn. Bhd, the supplier shall provide top quality vegetables while establishing B2B model (Guanhing.com 2017). However, the business model shall involve sourcing of the vegetables directly from the farmers. This is because there can be greater price agility compared to massive shipments. The local suppliers can modify the prices accurately and the delivery period can be shorter. Also, in case the business has a surprise deadline or there is stock crisis, the local famers or suppliers shall be able to deliver the quota as needed. The business shall face both direct and indirect competition. Direct competition is a situation in which two or more business offer similar products and services and there is competition in the same potential market. The business shall face direct competition from The Greenies whose value proposition is to sell goodness in a jar. Greenies sell its salad in a glass jar providing complete accessibility selling in Kuala Lumpur (Thegreenies.com.my 2017). Further, there is direct competition from Farmers Fridge in which the salad is handcrafted and sells in a kiosk in Chicago (Farmersfridge.com 2017). An indirect competitor is Subway that offers sandwiches and food items involving fresh salad. Other food chains such as McDonalds and Pizza Hut are indirect competitors selling comfort food products. Products and services are one of the critical elements of marketing and running a business. Fashion Splash, the e-commerce site shall offer a wide product and service range in the fashion industry. Fashion Splash shall serve as a fashion destination for men and women of all ages as both branded and off-brand products are available. The product range offered for men and women are clothing, watches, bags, sunglasses, footwear and others. Further, additional products such as innerwear, jewellery and cosmetic products shall be offered for women. Such a wide product range shall satisfy the fashion needs for both men and women (Lai, Ulhas and Lin 2012). There are a variety of services that shall be offered at Fashion Splash. Services such as online payment, trust and safety, protection and authentication shall be offered in relation to payment. Further, the company shall offer delivery services in which the people can place order of their products online. They shall have the option to make payment online or cash-on-delivery. After-sales services shall also be offered in which the customers can exchange the products in case of defect, damage or dissatisfaction. The sales executive from Fashion Splash shall collect the products from the customer in case of damage or defect and later it can be replaced with a better product. Instant messaging service shall also be provided where the customers will receive the update of status of their order. Lastly, services to report disputes are also offered in case of any issue (Jiang, Jun and Yang 2015). References Farmersfridge.com, 2017.Farmer's Fridge - Always Fresh. [online] Farmer's Fridge - Always Fresh. Available at: https://www.farmersfridge.com/our-kiosk [Accessed 22 Mar. 2017]. Guanhing.com, 2017.Guan Hing | Malaysia Fruits And Vegetables Wholesale Suppliers. [online] Guanhing.com. Available at: https://www.guanhing.com/ [Accessed 22 Mar. 2017]. Jiang, L., Jun, M. and Yang, Z., 2015. Customer-perceived value and loyalty: how do key service quality dimensions matter in the context of B2C e-commerce?.Service Business, 10(2), pp.301-317. Lai, J., Ulhas, K. and Lin, J., 2012. Assessing and managing e-commerce service convenience.Information Systems Frontiers, 16(2), pp.273-289. Thegreenies.com.my, 2017.The Greenies. [online] The Greenies. Available at: https://www.thegreenies.com.my/ [Accessed 22 Mar. 2017].

Mercutio vs Romeo free essay sample

Love is a hard thing to define but lust is a burning desire for another person, and it usually doesn’t last a very long time. Love can transform over years and still remain consistent. Lust is superficial when only the appearance is considered but nothing else, which can be called ‘love at first sight’. Lust is only a short-term relationship, whereas love leads to a deeper understanding of the other person and one develops affection and caring for them. Mercutio’s idea of love doesn’t involve commitment, is more realistic than Romeo’s view and Mercutio doesn’t allow love to inflict any pain. Romeo’s idea of love includes commitment, and has a deeper, more passionate love and he allows himself to be vulnerable to his emotions and lets them take over. Mercutio and Romeo’s view on love are both similar in the sense that they involve desire for a girl and they are driven by their emotions. We will write a custom essay sample on Mercutio vs Romeo or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Both are fuelled by madness and this leads to them making rash decisions that result in a big loss and in Mercutio’s case, his life. Mercutio’s anger and feud with Tybalt leads him to go mad and be stabbed to death. Romeo’s anger gets the better of him which results in him stabbing Tybalt, after just having married Juliet. In the end, Romeo’s grief over Juliet’s ‘death’ overcomes his will to listen to reason and this poor decision ends up terminating his life too soon. Another similarity is that both characters are captivated by looks. They both speak of a woman’s outer appearance and have rarely talked about their personalities. When Romeo first sees Juliet, he marvels at her beauty without trying to figure out who see really was. O, she doth teach the torches to burn bright! It seems she hangs upon the cheek of night, Like a rich jewel in an Ethiop’s ear; Beauty too rich for use, for earth too dear† (1. 5. L. 44-47) In Act II, Scene 2, we see Mercutio trying to lure Romeo out by describing Rosaline’s appearance, â€Å"I conjure thee by Rosaline ’s bright eyes, By her high forehead and her scarlet lip, By her fine foot, straight leg, and quivering thigh. †(2. 1. L. 17-19) In the start of the play, Romeo and Mercutio think that all there is to ‘love’ is having sex. Even the servants, Sampson and Gregory mentioned wanting to sexually harassing the maids of the Montagues. â€Å"That shows thee a weak slave; for the weakest goes to the wall. † â€Å"’Tis true; and therefore women, being the weaker vessels, are ever thrust to the wall: therefore I will push Montague’s men from the wall and thrust his maids to the wall. † (1. 1. L. 12-17) This proves that most men in this time thought of themselves as superiors compared to women. As the play progresses, Romeo’s view on love changes after he meets Juliet. After meeting Juliet, he falls in love with her as a whole instead of just her appearance. While there are minor similarities between Mercutio and Romeo’s view on love, the differences are pronounced and deserve thorough examination because the line between lust and love is very confusing and many people in society mix the two up. On one hand, Mercutio’s view can be described as ‘a chase for something sexual’. He never mentions settling down with a girl and having a committed relationship. Mercutio, unlike Romeo, does not believe in fate deciding his path, instead he lives in the moment. Mercutio doesn’t let love overthrow his conscience and guide his actions. Romeo says â€Å"Is love a tender thing? It is too rough, too rude, too boisterous, and it pricks like a thorn. † (1. 4. L. 25-26), to which Mercutio replies with â€Å"If love be rough with you, be rough with love; Prick love for pricking, and you beat love down. † (1. 4. L. 27-28) In those lines, he talks about how in order to defeat love and to not have it afflict with your actions is to have sex instead of loving someone and go through the pain of them not reciprocating your feelings. On the other hand, Romeo has a romanticized view which is shown by his strong reliance on fate, and the stars. In these lines, Romeo says â€Å"I am too enpierced with his shaft, To soar with his light feathers, and so bound, I cannot bound a pitch above dull woe. Under love’s heavy burden do I sink† (1. 4. L. 19-22) Romeo is being pulled down by the amount of pain from not being able to see Rosaline. At first he’s a victim of being caught up in Rosaline’s looks and mistook it as love. It wasn’t until he met Juliet that he truly discovered the true meaning. Romeo wallows in self-pity and loves by night. â€Å"I have night’s cloak to hide me from their sight; And but thou love me, let them find me here: My life were better ended by their hate, then death prorogued, wanting of thy love† (2. 2. L. 75-78) In contrast, Mercutio appears in the play mostly in the day and shows that he believes he can control his life and is more realistic than Romeo. He serves as the contrasting character to show a ifferent perspective on love from Romeo’s passionate, and emotional view on love. In culmination, Romeo’s idea of love is stimulated, loyal, and susceptible to pain. Romeo shows his vulnerability and readers and viewers of the movie have an easier time relating to his feeling for heartbreak. His loyal and never changing love for Juliet even as she was ‘dead’ made readers fall in love with his character. Although Romeo and Mercutio have different perspectives on love, they also have similarities which make them able to be such good friends. Mercutio vs Romeo free essay sample Love is a hard thing to define but lust is a burning desire for another person, and it usually doesn’t last a very long time. Love can transform over years and still remain consistent. Lust is superficial when only the appearance is considered but nothing else, which can be called ‘love at first sight’. Lust is only a short-term relationship, whereas love leads to a deeper understanding of the other person and one develops affection and caring for them. Mercutio’s idea of love doesn’t involve commitment, is more realistic than Romeo’s view and Mercutio doesn’t allow love to inflict any pain. Romeo’s idea of love includes commitment, and has a deeper, more passionate love and he allows himself to be vulnerable to his emotions and lets them take over. Mercutio and Romeo’s view on love are both similar in the sense that they involve desire for a girl and they are driven by their emotions. We will write a custom essay sample on Mercutio vs Romeo or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Both are fuelled by madness and this leads to them making rash decisions that result in a big loss and in Mercutio’s case, his life. Mercutio’s anger and feud with Tybalt leads him to go mad and be stabbed to death. Romeo’s anger gets the better of him which results in him stabbing Tybalt, after just having married Juliet. In the end, Romeo’s grief over Juliet’s ‘death’ overcomes his will to listen to reason and this poor decision ends up terminating his life too soon. Another similarity is that both characters are captivated by looks. They both speak of a woman’s outer appearance and have rarely talked about their personalities. When Romeo first sees Juliet, he marvels at her beauty without trying to figure out who see really was. O, she doth teach the torches to burn bright! It seems she hangs upon the cheek of night, Like a rich jewel in an Ethiop’s ear; Beauty too rich for use, for earth too dear† (1. 5. L. 44-47) In Act II, Scene 2, we see Mercutio trying to lure Romeo out by describing Rosaline’s appearance, â€Å"I conjure thee by Rosaline’s bright eyes, By her high forehead and her scarlet lip, By her fine foot, straight leg, and quivering thigh. †(2. 1. L. 17-19) In the start of the play, Romeo and Mercutio think that all ther e is to ‘love’ is having sex. Even the servants, Sampson and Gregory mentioned wanting to sexually harassing the maids of the Montagues. â€Å"That shows thee a weak slave; for the weakest goes to the wall. † â€Å"’Tis true; and therefore women, being the weaker vessels, are ever thrust to the wall: therefore I will push Montague’s men from the wall and thrust his maids to the wall. † (1. 1. L. 12-17) This proves that most men in this time thought of themselves as superiors compared to women. As the play progresses, Romeo’s view on love changes after he meets Juliet. After meeting Juliet, he falls in love with her as a whole instead of just her appearance. While there are minor similarities between Mercutio and Romeo’s view on love, the differences are pronounced and deserve thorough examination because the line between lust and love is very confusing and many people in society mix the two up. On one hand, Mercutio’s view can be described as ‘a chase for something sexual’. He never mentions settling down with a girl and having a committed relationship. Mercutio, unlike Romeo, does not believe in fate deciding his path, instead he lives in the moment. Mercutio doesn’t let love overthrow his conscience and guide his actions. Romeo says â€Å"Is love a tender thing? It is too rough, too rude, too boisterous, and it pricks like a thorn. † (1. 4. L. 25-26), to which Mercutio replies with â€Å"If love be rough with you, be rough with love; Prick love for pricking, and you beat love down. † (1. 4. L. 27-28) In those lines, he talks about how in order to defeat love and to not have it afflict with your actions is to have sex instead of loving someone and go through the pain of them not reciprocating your feelings. On the other hand, Romeo has a romanticized view which is shown by his strong reliance on fate, and the stars. In these lines, Romeo says â€Å"I am too enpierced with his shaft, To soar with his light feathers, and so bound, I cannot bound a pitch above dull woe. Under love’s heavy burden do I sink† (1. 4. L. 19-22) Romeo is being pulled down by the amount of pain from not being able to see Rosaline. At first he’s a victim of being caught up in Rosaline’s looks and mistook it as love. It wasn’t until he met Juliet that he truly discovered the true meaning. Romeo wallows in self-pity and loves by night. â€Å"I have night’s cloak to hide me from their sight; And but thou love me, let them find me here: My life were better ended by their hate, then death prorogued, wanting of thy love† (2. 2. L. 75-78) In contrast, Mercutio appears in the play mostly in the day and shows that he believes he can control his life and is more realistic than Romeo. He serves as the contrasting character to show a ifferent perspective on love from Romeo’s passionate, and emotional view on love. In culmination, Romeo’s idea of love is stimulated, loyal, and susceptible to pain. Romeo shows his vulnerability and readers and viewers of the movie have an easier time relating to his feeling for heartbreak. His loyal and never changing love for Juliet even as she was ‘dead’ made readers fall in love with his character. Although Romeo and Mercutio have different perspectives on love, they also have similarities which make them able to be such good friends.

Ganivet, Idearium Essay Example

Ganivet, Idearium Essay Example Ganivet, Idearium Paper Ganivet, Idearium Paper Angel Ganivets suicide at the age of 32 brought to an abrupt close the development of an innovative writer and thinker. Although necessarily limited in number, his publications had a significant impact on his contemporaries and on the development of the essay in Spain. His writings challenge the established generic borders in keeping with turn-of-the-century experimentation with limits and traditional definitions. He combines the essay and the epistolary form in Cartas finlandesas (1898; Letters from Finland) and in the posthumous El porvenir de Espana (1912; The future of Spain), and takes the hybrid form of travel essay and social commentary in a second posthumous work, Hombres del norte (1905; Men from the north). Ganivet writes from the stance of an outsider, analyzing Spain from his diplomatic residences in Finland and Belgium and critiquing European culture from his vantage point as a Spaniard with ties to Africa and Latin America. In his bestknown essay, Idearium espanol (1897; Spain: An Interpretation ), Ganivet breaks with the prevailing rationalist, scientific perspective to analyze the history and future of Spain by means of a new multivoiced, contradictory, and subjective discourse. Spain: An Interpretation and Ganivets other essays incorporate a multitude of competing voices and discourses that represent the tensions marking Spain and the rest of the world in the transition from traditional to modern society. : His texts introduce terms and arguments drawn from 19th-century debates over Catholicism, positivism, imperialism, and rationalism and interweave them in a complex discursive play that undermines and redefines tradition while suggesting new forms of thinking and writing. The text speaker in Spain: An Interpretation appropriates a positivist, determinist characterization of nations according to their geographic identification as island, peninsula, or continent, but then deconstructs the stability of these classifications by pointing out that Spain, a peninsula, has erroneously adopted behaviors appropriate to an island nation. In a similar vein, the speaker continuously invokes history and the 19th-century notion of historical determinism, only to subvert it by suggesting that Spains past was an error, a deviation from its true nature. The present does not mirror the past or develop naturally from it, but rather confronts it as an alien other. Ganivets texts display a disjunctive vision of history, as a process marked by violent shifts and discontinuity. This view coincides with repudiation of rationalism and the adoption of a style that eschews a logical development of ideas and a clear exposition of thought. Ganivets essays privilege a nonlinear exposition, with no clear declaration of purpose and constant changes in topic without prior explanation. The various sections of Idearium espanol have no titles and no clear section or subsection divisions. The narrator repeatedly verbalizes a lack of concern with consistency and logic and expresses a preference for ideas redondas (round ideas) over ideas pic udas (sharp, pointed ideas). The latter are defined as categorical, with no contradictions and no shading, and consequently lead to conflict and disagreement, while round ideas allow for the fusion of opposites and welcome paradoxical overlappings and irregularities, creating possibilities for love and union. The acceptance and even cultivation of contradiction produces texts that defy definition and force the reader to suspend judgment and adopt an open and flexible position. Attempts to define a clearly delineated ideological posture in Ganivets essays fail in the face of a purposeful irrationalism and consistent shifts in position. For some readers, the repudiation of positivism, capitalism, and Kantian pure reason reflects the failure of the Enlightenment to take root in Spain and leads to an antirational stance bordering on fascism. However, Ganivets redefinitions of history and his insistent rejection of a logic that justifies injustice and of a capitalism that promotes war can also be read as an answer to the crisis of modernity that continues to find voice in contemporary thought. Furthermore, his unrelenting attack on imperialism and respect for different cultures and values anticipate late 20th-century views. During the height of the Cuban struggle to win independence from Spain and during the years when European imperialist dominance over Africa and Asia were viewed as proof of Western superiority over the rest of the world, Ganivets writings proposed new, nonimperialist forms of leadership. Idearium espanol argues that the greatness of a nation does not depend on territorial extension, and calls on Spain to initiate a new postcolonial order that is without precedent in world history. The text speaker makes use of nationalistic discourse in order to combat it, calling on national pride but toward a new end. The essays of Angel Ganivet offer new modalities of thinking and writing. His texts evade clear categorization in keeping with his rejection of 19th-century rationalist and scientific discourse and thought. The organization of ideas follows a circular pattern, with the reintroduction of previously mentioned ideas, but with significant (albeit subtle) variations. Through a complex interweaving of inherited discourse and modern variations, Ganivets essays seek to rewrite the pas and create new forms of cultural coexistence. y Mark P. Del Mastro The Citadel Es el caso que al hablar de Ganivet algunos le han llamado precursor, lo digo redondamente y sin ambajes, que si entre Ganivet y yo hubo influencia mutua, fue mucho mayor la mia sobre el que la de el sobre mi [sic]. (Unamuno, Obras completas 4: 955-56, from Salamanca, February 1912) The question of precursors of literary movements is complicated by the impossibilityand perhaps absurdityof identifying a sole figure. Over the years, the Generation of 98 has also suffered the same problems of definition. Of the possible precursorsgenerally designated by their ideological influence over the movement or generationAngel Ganivets name began to surface predominantly at the beginning of the 20th century as a result of two events: 1) the commemoration in the Ateneo de Madrid on 29 November 1903 of the 5th anniversary of Ganivets death and 2) the publication of his Idearium espanol in August of 1897, which initiated critical interest in his works. Unamuno, however, protested this new focus on Ganivet, especially the position of Carlos Malagarriga who claimed that Ganivet was the true spiritual source of contemporaryearly 20th centurySpanish intellects. Perhaps partially due to his own written protests, Unamunos reputation as ideological father of the noventayochistas remained. But certainly reinforcing this distinction was En torno al casticismo (first published as separate essays in the journal La Espana Moderna in 1895, two years prior to the Idearium),2 one of the first recognized works of the Generation that systematically and philosophically proposed solutions for the social and ideological crises of fin de siglo Spain. Because the Idearium and ETC share similar 98 principles, the appearance of numerous comparative studies was logical. 3 Unfortunately, few recognized he importance of Ganivets doctoral dissertation, Espana filosofica contemporanea, a work that also presented 98 concepts but was written in 1889, six years prior to the circulation of ETC. The only study that approaches a comparison of EFC and ETC is Donald Shaws book La Generacion del 98, although Shaw seems to leave the door open intentionally for others to undertake the task. The following analysis will attempt to enter this open door and revindicate Ganivet as one of the important pre cursors of La generacion del 98. The primary reason for scant comparative studies is EFC was not published until 1930 in Ganivets Obras completas; consequently, for critics it has been unjustified to consider EFC influential in contemporary Spanish thought, including Unamunos. Then why and how can one claim the contrary? In Madrid in May and June of 1891, during the competitive examinations for the chairs of Greek at the Universities of Granada and Salamanca respectively, Ganivet and Unamuno were introduced and, as Unamuno himself explains, they met and conversed daily for about 6 weeks (Unamuno, Obras completas 4: 954). Although he observes that Ganivet was silencioso de nino y de mozo (Obras completas 10: 175) during these cordial meetings, Unamuno admits that his friend did make observaciones de cuando en cuando (175). Despite Unamunos denial, mutual influence was certainly possible, and as will be demonstrated in this analysis, a strong argument exists for Ganivets impact on Unamunos thinking, thereby reinforcing the claim that Ganivet represents a precursor of both Unamunos ideas and those of the Generation of 1898. As the title suggests, EFC addresses the philosophical problem of Spain with applications to the countrys society of the period. According to Ganivet, Spain is in decay because a fragmented and inappropriate philosophical base has prevented the proliferation of beneficial ideas. This fragmentation is due to the Spanish adoption of multiple foreign ideologiesthe medios puramente externos (EFC 591)such as Krausism, positivism, materialism and social Darwinism of Haeckel, all of which f ail to share a collective and uniquely Spanish mission. For Ganivet, the possibility of social reform is found in a collective ideological mission that begins with a system of philosophical education focused on the directive ideas (592), or mother ideas (598), and a combination of common philosophy, or filosofia vulgar, and scientific philosophy, or filosofia cientifica (592). Common philosophy, Ganivet explains, is distinct from scientific philosophylos medios externos or the sistemas contradictorios (EFC 609)by forming part of the Spanish essencethe common cultural trait of Spainthat corresponds to all Spaniards. According to the author, it is: la que carece de un fondo sistematico u ordenado y una organizacion completa; †¦la que es patrimonio de todos los hombres, la que inspira la vida de la sociedad y forma lo que generalmente se denomina medio ambiente, es decir, la idea que flota en todos los espiritus e imprime cierto sello de unidad a cada epoca historica. (593) This is akin to the notion of tradition: customs and ideas that originate from the psychological union of people with the land that surrounds them; ideas and customs already founded and passed along to their predecessors. For Ganivet, it is critical to initiate educational reform with both special consideration to and the implementation of this collective ideology. Nevertheless, the author believes that people ignore this ideology when learning scientific philosophy, the contradictory systems. Isolated from common philosophy, the scientific is: contenida en explicaciones que no traspasan las paredes de las aulas universi tarias, o en volumenes que rara vez son sacados del estante de la biblioteca, no puede ser utilizada con otra representacion que con la suya propia omo expresion de un nucleo mas o menos numeroso de individuos. (EFC 593) Ganivet claims that all philosophical frameworks not originating from Spanish society, or common philosophy, pertain exclusively to the scientific. Individuals that adopt the scientific ignore their common philosophy and consequently fail to achieve results that will benefit collective society; in this case, it is egotism that motivates them. Each social institution in Spain, as around the globe, is motivated by the groups special interests, which Ganivet labels as las ideas particulares (592) and the interes particular (612). However, the ideas particulares are not related to the ideas madres mentioned previously. While the mother ideas serve to benefit all Spaniards and represent the harmonic union of common and scientific philosophies, the ideas particulares benefit exclusively distinct groups and are the result of the divorce of these two philosophies. The complementing presence of selfishness naturally leads to the particular ideas and prevents the achievement of the mother ideas or the grandes ideales (608). Motivated solely by their individual interests, Spaniards are incapable of identifying their common philosophy, thereby missing the critically important mother ideas. Because of the false promise of utopia, Spanish society seeks purely external mechanisms or ideas. The resulting condition of this fruitless quest is indeterminacion (EFC 611), la apatia (602) and letargo mental (608), and Spain is rendered an enfermo debil y postrado (653). The author claims that the conflict among the numerous external ideasideologies originating outside of Spaininevitably confuse the Spaniards, ultimately creating indifference, apathy and a mentally hampered state. Ganivet identifies this condition later as la abulia in a letter dated 18 February 1893 to his friend Francisco Navarro y Ledesma: El temor de perder las ideas es un signo mortal; no es que las ideas se van a perder, es que se va a escapar de nuestro dominio la inteligencia, que no podremos tener ideas cuando queramos porque la inteligencia no quiera fijarse en los objetos. Esta aversion es muy frecuente en los tontos, porque en ellos la inteligencia no tiene posibilidad de apropiarse sinnumero de cosas; es tambien sintoma de la abulia o debilitacion de la voluntad, porque en este padecimiento la vida retrograda, no pudiendo vencer la pereza, que le impide continuar asimilandose elementos nuevos para renovar la vida al compas del tiempo. †¦La causa de la enfermedad es la falta de atencion (sic). (Epistolario 26-27) The origin of this clinical metaphor is the reference adopted by the French psychologist Theodule Armand Ribot in the late 19th century. Nevertheless, Ganivets use of la abulia to diagnose metaphorically the condition of his country echoes within the works of several Generation of 98 writers and contemporaries such as Azorin, Baroja, Maeztu, Cajal and Machado. 7 As previously noted, Ganivets envisioned remedy for the abulia is achieved by the reconciliation of the common and scientific philosophies. When the scientific establishes roots in Spanish tradition and its realidad, or common philosophy, this union will reflect the ideas directivas, the only solution for successful social reform in Spain. To initiate this process, however, a Ganivetian maestro (EFC 668) must determine the appropriate combination of common and scientific philosophies for each individual of society. The maestro is responsible for presenting the mother ideas to each person or student and, at the same time, the student must trust in the good will of the maestro in order to adopt without reservations these new ideals. Also, the maestro must act with a pure lovefree of self interestand be indifferent with the pupil. This indifference, however, is not of the abulic sense. Ganivet refers to an indifference that connotes unselfishness: ones de-emphasis of the material, the rejection of surpassing fellow man, and not taking advantage of him. Ganivetian indifference and love are the qualities of assuring that the maestro does not intervene with selfish and negative motives. The process of obtaining new directive ideas should be realized individually and not collectively because the inappropriate acquisition of generic ideas by all members of society will again lead to the periods problem with scientific philosophy. All citizens are unique and, consequently, their intellectual needsthe individual aptitudes of EFC (673)vary. These distinct aptitudes should be recognized and cultivated by the maestro in harmony and conjunction with Spanish history, tradition and reality; in other words, with common philosophy. In this manner, the maestro will not commit the same egotistical error reflected in special interests because the mother ideas although containing some unique characteristics will be founded upon Spains history, tradition and contemporary reality. Parallel to EFC is Unamunos ETC. Of the concepts most widely recognized from this work, perhaps the most notable is la intrahistoria (56). 8 Within this notion, which Unamuno also terms eterna esencia and la tradicion eterna, is the remedy for Spains abulic condition. Unamuno writes: Esa vida intrahistorica, silenciosa y continua como el fondo mismo del mar, es la sustancia del progreso, la verdadera tradicion, la tradicion eterna, no la tradicion mentira que se suele ir a buscar al pasado enterrado en libros y papeles, y monumentos, y piedras (28). Further ahead in the same series of articles, Unamuno elaborates his definition: La tradicion eterna es lo que deben buscar los videntes de todo pueblo para elevarse a la luz, haciendo conciente en ellos lo que en el pueblo es inconciente, para guiarle asi mejor [sic] (29). Here are clear echoes of Ganivets common philosophy in the vida intrahistorica and the tradicion eterna, concepts that for both authors are essential for societys guidance by the directive ideas explained by Ganivet. Without these guides, society is misdirected and without possibilities for progress. According to Unamuno, La tradicion eterna es el fondo del ser del hombre mismo. El hombre, esto es lo que hemos de buscar en nuestra alma (ETC 30)†¦ Hay que ir a la tradicion eterna, madre del ideal, que no es otra cosa que ella misma reflejada en el futuro (34). Like Ganivet, Unamuno emphasizes the need to discover the madre del ideal or idea directiva to progress, and he explains this with the complicated notion he labels el nimbo, un fondo de continuidad que envuelve a lo precedente con lo subsiguiente (ETC 60), like an eternal sea of knowledge that unites past, present and future of societys ideas. With this concept, Unamuno alludes to the Spaniards individual efforts of turning inward to discover the la tradicion eterna/la intrahistoria to unite this with surrounding/contemporary reality. In the authors time, people do not achieve the nimbo or directive idea because their lives are isolated in a presente momento historico (ETC 27)or Ganivets scientific philosophywhich is not associated or linked to the eternal traditionGanivets common philosophyin a continuum. This presente momento historico is la superficie del mar, una superficie que se hiela y cristaliza en los libros y registros (27); like Ganivets scientific philosophy it is found separated on library shelves (EFC 593). Similar to Ganivet, Unamuno describes the treatment of this history, of los libros y registros, as disassociated from mans eternal tradition, or common philosophy; in other words, that which forms part of the Spaniards essence. Explaining this problem in Spain, Ganivet refers to scientific philosophy, which is parallel to Unamunos tradicion mentira, the symbolic seas surface. As noted previously, Ganivet states that the divorce or separation of scientific and common philosophies is the main cause of Spains demise. This common philosophy, or Unamunos tradicion eterna, is distinct from scientific philosophy. When both ideologies are linked is when the mother idea or Unamunian nimbo will come forth. The intrahistoria is progressive, like the directive idea, when it is associated with present reality. For Unamuno, a sound example of disassociation is that which exists between literature (corresponding to quo ;intrahistoria) and science (corresponding to reality or the presente momento historico). Both Unamuno and Ganivet recognize the same result of this ideological separation: egotism and the subsequent abulia. The Unamunian ideas of egotism and love also align with Ganivets. For both authors, selfishness completely inhibits personal and social reforms by preventing the indispensable component of love. In the views of Ganivet and Unamuno, love is a pure and noble sentiment manifested in the help of others and the control of egotistical tendencies. The person who adopts this ideal love will prove a formidable collaborator in the utopian missions postulated by the two authors. For Unamuno, El fuerte, el radicalmente fuerte, no puede ser egoista: el que tiene fuerza de sobra, la saca para darla (ETC 46). The ideas of force and power go hand-in-hand with love, and not egoism. By exhibiting this same quality, the Ganivetian maestro is essentially the same radicalmente fuerte of Unamuno: a selfless individual whose pure love results in his/her pupils attainment of the mother ideas, as explained previously in terms of Ganivetian indifference. In Unamunos eyes, love itself makes possible the true success of ideal reform and the collective, individual benefits of the Spanish people: A traves del amor llegamos a las cosas con nuestro ser propio (24). These cosas are the ideas or the superficial history found in the libros y registros but that are achieved and understood appropriately by means of nuestro ser propio, in other words, by means of the intrahistoria and the eternal tradition of the people. Unamuno believes love establishes the union between intrahistoria and science, while Ganivet sees love as the first step to reconciling common and scientific philosophies. Nevertheless, the actual separation of these two ideologies results in the Spanish condition that Ganivet labels as letargo mental (EFC 608) and abulia (Epistolario 26), and that Unamuno calls el marasmo (ETC 125) and la abulia (138). With these akin clinical metaphors, both authors view Spain as ill. In the case of the abulia, Ganivet selects a medical term from a French psychologistas previously notedto describe the hampered mental state of the afflicted Spaniards. With marasmus, Unamuno refers to a physical condition: the chronic illness of semi-starvation typical in children suffering reduced growth. In advanced stages, marasmus is exhibited as muscle deterioration and the absence of subcutaneous fat. For Unamuno, it is a problem of a Spain malnourished by scarce new ideas: No hay corrientes vivas internas en nuestra vida intelectual y moral; esto es un pantano de agua estancada, no corriente de manantial (ETC 132). In Ganivets view, Spains condition is perpetuated by the overabundance of inappropriate, non-Spanish ideals. Contemporary ideology, for both authors, is insufficient to rehabilitate the country. Both Unamuno and Ganivet believe that ideological rehabilitation has its key step in the association between reality, the presente momento historico/la filosofia cientifica and la intrahistoria/la filosofia vulgar. However, in contrast to Ganivet, Unamuno does not propose that this reform be achieved through a maestro, but rather by the Spaniards themselves. For Unamuno, the europeizacion of Spain is critical for initiating this social and intellectual process since Spanish ideas are stagnated. Together with the attempt of each citizen to discover their tradiciones eternas, Spaniards should Europeanize themselves. They must join the process of internal discovery with contemporary European ideas in order to stimulate and enhance the immobile intellectual current of the present: Con el aire de fuera regenero mi sangre, no respirando el que exhalo (ETC 145). Ganivet views Spains crisis as caused precisely by the invasion of foreign ideologies. What must be done, therefore, is reduce external influences in favor of the dominance of Spanish ideals. Foreign philosophies can only be implanted in Spain if they conform to the countrys contemporary common philosophy. Of all the similarities noted in this study, it is this point that most distinguishes the proposed reforms of the authors. Typical of Unamunos proud demeanor is his insistence that his ideological influence on Ganivet was greater than Ganivets on him during their tertulias in Madrid in 1891. However, Unamunos assertion is challenged by the fact that two years earlierin 1889Ganivet

Management verses leadership Essay Example | Topics and Well Written Essays - 750 words

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