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Certainly this is a key theme in books by diverse authors (Malamud, Tan, etc.). It is the very institutionalization of race that causes it to continue and perpetuate when, quite easily we see that figures such as James Baldwin and others, working in the 1920s and 1930s in Harlem, could begin the long road to overcoming White supremacy.
What does the "impact of modernity" mean to traditional cultures of the Afro-Asian-Indian world? What was the general reaction of the native populations? Why was the West so successful imposing its will on these areas of the world? Do we see examples of this in contemporary times? Construct a 250-300-word post answering these questions.
Time and time again we note that traditional cultures that are forced to interact with European-based systems often lose what one might call their "humanity." This...
Here indigenous cultures were judged, used, malaigned, and decimated through disease, slavery, and ignorance. One contemporary African author summed this creeping White disease as, "The white man is very clever. He came quietly and peaceably with his religion. We were amused at his foolishness and allowed him to stay. Now he has won our brothers, and our clan can no longer act like one. He has put a knife on the things that held us together and we have fallen apart" (Achebe, Chapter 20). This theme is also echoed in scholarly literature that shows how countries like Africa are "reimagined" by Whites, usually in a colonial or imperialistic notion, which often upsets the balance
And, if one flees historical reality, then, is it not futile in that eventually it will catch up with us? As a "guest" of this world, then, what is the basic responsibility we have towards humanity? Daru chooses an isolated and ascetic life -- he flees society, but society catches up with him, and it is his decision that allows him to become -- more human. Of true importance
The question that Caine struggles with is whether life has any real meaning, taking into account the ugly, cruel, but still unimaginably changeable circumstances under which many people are able to live -- "in particular, young black men caught in a web of presumption and prejudice about their alleged natures and what they might be capable of -- becomes the fundamental question" (Flory 2008) for Caine and for the
The only reason to continue living is to accept and transcend the absurdity with personal scorn and strength. Camus is overwhelmingly concerned with the impact of his ideas on everyday life -- coping with the severe and confusing realities of everyday existence. Based on all of this, Camus asks, in the face of such defeat can a person be actually be happy? It is possible. It is the only
life is an issue that has been plaguing thoughtful people since the first Cro-magnons evolved into modern homo sapiens with the power to think rationally and creatively, and most importantly, self-consciously. Aside from humorous attempts to explain the meaning of life such as Monty Python's movie The Meaning of Life, the question is a serious one. It cuts to the core of every human life, causing the individual to
The three approaches to ethics today involve whether one does good out of (1) the need to maximize the well-being of the human race, (2) the need to live according to a moral rule ("Do unto others as you would have others do unto you") or (3) the belief that helping people is charitable and benevolent (virtue ethics). The Virtue Ethicists' central concepts are virtue, practical wisdom and eudaimonia. A
The line of legitimacy, separating socially approvable use of force from violence, cannot be effectively drawn without an agreement on what constitutes the optimum amount of force necessary to maintain social order and to protect human rights against encroachment. A society subscribing to infinite morality which condemns all use of force as immoral is doomed no less than a society accepting the absolute pragmatism of tyrants. " As Oleg Zinam