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This is why he fled his adoptive parents' home, and confidently volunteered to solve the riddle of the Sphinx. Because he believed he had the ability to outwit fate he confidently issued a proclamation to Thebes, telling the suffering citizens he would be sure to punish whomever was the cause of the plague -- and unwittingly condemning himself. But in "Oedipus at Colonus," Oedipus is a humbled man. He realizes that no matter how brilliant, strong, or crafty they may be that human beings are merely playthings of the gods.
In Night, rather than being morally reformed and educated by the processes of suffering, the young iesel grows embittered. The ancient Greeks did not possess a concept of a 'good' god at all, merely a powerful, willful, and capricious collection of beings who were often at odds and played different favorites with different mortals. Merely because he is treated poorly…
Works Cited
Sophocles. "Oedipus at Colonus."
Wiesel, Elie. Night. Oprah's Book Club Edition. New York: Hill and Wang, 2006.
"And we, the Jews of Sighet, were waiting for better days, which would not be long in coming now." (Night 5) Even as they were taken to death camps, many Jewish individuals continues to believe that God was with them and that they needed to act in agreement with his plan, despite the fact that it involved them having to suffer.
hile iesel started to doubt God's plan, he continued to have blind faith as he expected suffering to end at one point and the Jewish people to be praised for their ability to remain unaffected by such horrible happenings. The narrator's theory concerning his trust in God is very similar to the biblical figure of Job, especially considering that he lives through events that trigger similar feelings of despair. The writer tried to understand the situation he was in and used the example of Job in an attempt to…
Works cited:
Bloom, Harold. Night - Elie Wiesel. Infobase Publishing, 2001.
Berenbaum, Michael. Elie Wiesel: God, the Holocaust, and the Children of Israel. Behrman House, Inc., 1994.
Wiesel, Elie. Legends of Our Time. Knopf Doubleday Publishing Group, 07.09.2011.
Wiesel, Elie. Night. Farrar, Straus and Giroux, 07.02.2012.
In "A Story of an Hour" the protagonist must confront the idea that for her to live, her husband and her conventional, protected domestic existence must die. What has been really killing her is not her weak heart, but her entrapment in misery, and when she is returned to the prison of her misery, she expires -- not of joy, but of the shock that she cannot escape. The contemplation of her husband's death also is a kind of shock, as it forces her to radically reconsider her life and her sense of identity in a way that would never have occurred, if she had not believed him to be dead.
Yes, Mrs. Mallard's recognition is more personal than Woolf's more all-encompassing notions of female empowerment -- but both of their experiences embody the same personal recognition of the need for all women to validate their sense of identity, self,…
.. We appointed a Jewish Council, a Jewish police, an office
for social assistance, a labor committee, a hygiene department -- a whole government machinery. Everyone marveled at it. We should no longer have before our eyes those hostile faces, those hate-laden stares" (Wiesel, p9).
Chances of surviving the camps depended largely on whether one was deported to a work camp or a death camp and whether one was of sufficient age and physical vitality to be of some service to the German war effort as a slave laborer. Even in the work camps, those who were weaker, older, and less susceptible to extreme deprivation and abuse succumbed to the many chronic illnesses that afflicted prisoners living in the most unsanitary and inhumane conditions imaginable.
Wiesel also describes how survival under such extreme conditions required one to give up some of the most basic human emotions and concern for others,…
ecause Elie Wiesel's Night provides one of the most graphic and intimate accounts of the horrors of the holocaust and the effect it has on the human psyche, it serves as the best primary source that can be used to teaching the Holocaust to a secondary level high school classroom. Not only is it an essential book to read, it serves to move the curriculum forward in teaching students how to be good and responsible citizens.
ibliography
obbitt, John Franklin. The Curriculum. oston: Houghton Mifflin, 1918.
erenbaum, Michael, Kramer, Arnold. The History of the Holocaust as Told in the United States Holocaust Memorial Museum. altimore: Johns Hopkins University Press, 2005.
Cargas, Harry James. In Conversation with Elie Wiesel. New York: Diamond Communications, 1992.
Cargas, Harry James. Telling the Tale: A Tribute to Elie Wiesel. Saint Louis: Time eing ooks, 1993.
Fine, Ellen S. Legacy of Night: The Literary Universe of…
Bibliography
Bobbitt, John Franklin. The Curriculum. Boston: Houghton Mifflin, 1918.
Berenbaum, Michael, Kramer, Arnold. The History of the Holocaust as Told in the United States Holocaust Memorial Museum. Baltimore: Johns Hopkins University Press, 2005.
Cargas, Harry James. In Conversation with Elie Wiesel. New York: Diamond Communications, 1992.
Cargas, Harry James. Telling the Tale: A Tribute to Elie Wiesel. Saint Louis: Time Being Books, 1993.
The prize is not awarded every year, since 1901 there have been 19 years in which it was determined that no candidate fit the criteria. However, in 1986 Wiesel received the prize because of his continual work towards reminding humanity that violence, repression and racism have no place in the modern world. Since 1958, and the publication of Night, Wiesel continued to write, lecture, and advocate a continual "message of peace, atonement and human dignity…. His message is based on his own personal experience of total humiliation…. His commitment, which originated in the sufferings of the Jewish people, has been widened to embrace all repressed peoples and races" (Norwrgian Nobel Committee, 1986).
Since 1958, Wiesel has authored over 50 books and publications, numerous reviews, thousands of speeches -- all with a major focus on the idea of peace, humanity, and coexistence. Although not part of the Nobel Committee's decision, shortly…
REFERENCES
Elie Wiesel Foundation. (2010, January). Background Information. Retrieved September 2010, from Eliewieselfoundation.org: http://www.eliewieselfoundation.org/aboutus.aspx
Nobel, A. (2010). Excerpt from the Will of Alfred Nobel. Retrieved September 2010, from Novelprize.org: http://nobelprize.org/alfred_nobel/will/short_testamente.html
Norwrgian Nobel Committee. (1986, October 14). The Nobel Peace Prize for 1986. Retrieved September 2010, from Nobelprize.Org: http://nobelprize.org/nobel_prizes/peace/laureates/1986/press.html
Wiesel, E. (1982). Night. New York: Bantam.
Elie Wiesel
Introduction, Main Body and Conclusion
In "The Perils of Indifference" (1999), olocaust survivor Elie Wiesel expressed his public support for the intervention in Kosovo to stop the genocide there, and drew upon the lessons of 20th Century history to justify this action in a very effective way. Bearing in mind that Wiesel is speaking to the president of the United States and the First Lady, he is very careful in his introductory and concluding remarks to thank the United States troops who liberated him from the Buchenwald concentration camp in 1945. Those familiar with Wiesel's biography would know that its name was Buchenwald, and that he and his family had first been deported from ungary to Auschwitz in 1944, where his mother and sister were gassed. e and his father were then forced marched to Buchenwald before the Soviets captured Auschwitz, and his father died there shortly before…
His organization is effective in that he reminds his listeners in both the introduction and conclusion that he was once a frightened a confused victim of genocide. All of this had happened to him when he was fifteen years old, and arrived in Auschwitz from a small town in the Carpathian Mountains, having no real idea of what this place was or what his true fate was going to be. For the Nazis, he and his father only existed to perform slave labor at the Buna factories at Auschwitz until they were starved or worked to death. Only later did he learn that Britain and America knew about this camp by 1944 and did nothing, and he uses this example as a moral warning that President Bill Clinton was correct not to stand aside in Kosovo and allow genocide to occur there. This is what led him to reflect on the profound question of indifference in the face of suffering and persecution, which is the central point of his speech: why do the good people stand aside and do nothing while the perpetrators of genocide carry on with impunity?
3) Verbal Signposts
All the main verbal signposts of the speech center on the theme of indifference in the face of suffering and death, and that in the case of the Jews even God seen to have abandoned them and cared nothing about their fate. These questions of why the outside world seemed so silent and indifferent to the genocide of the Jews have haunted Wiesel his entire life, for obvious reasons, and he organizes his speech around these central themes. Perhaps God simply did not care, and "we felt that to be abandoned by God was worse than to be punished by Him. Better an unjust God than an indifferent one" (Wiesel 1999). In his novel Night, God does not hear the prayers of the millions who are being annihilated, while justice, morality and even meaning are absent in a world where the Nazis have absolute power over
Furthermore, that iesel describes her as a girl rather than a woman is telling. The image in my head is a young girl of 13 or 14, far too young for sexual activity, coerced into doing something, perhaps for the promise of food for her or her family. It is just a heartbreaking image. This makes her frantic attempt to cover her breasts and cover her shame all the more poignant, as one can only imagine how she felt like a traitor to her people to be caught having sex with a Nazi. Then, when one considers how many young girls must have been put in this same position, over and over again, forced to choose between impossible alternatives: protecting their families or taking a moral stand with their people, it just becomes overwhelming.
Of course, the vignette is not from the girl's perspective, but from a young Elie's perspective.…
Works Cited
Wiesel, Elie. Night. CITY of PUBLICATION: PUBLISHER, YEAR.
This apathetic sentiment even envelops the narrator, as the following quotation demonstrates by showing that Eliezer knew that "the child was still alive when I passed him." Despite this fact, the narrator does nothing to help the child due to his extreme apathy. However, the narrator's apathy is proven most effectively by his silent answer to the question as to God's presence, which the subsequent quotation suggests. "Where is He? Here He is -- He is hanging here on this gallows. . . ." (Wiesel 61-62). This final quotation shows how extreme the apathy is that has taken over Eliezer's perceptions and actions. He does not even believe in God anymore, who he believes is as dead as the child will be who is hanging in front of him.
At the end of the manuscript, Eliezer believes that he is virtually as dead as the child who was hanged, and…
References
Wiesel, Elie. Night. New York: Bantam Books. 1982. Print.
Faith and God in Elie iesel's Night
Elie iesel's Night is a dramatic autobiographical novel that vividly describes the unimaginable horrors of the Holocaust. ords do not make justice to what happened in German concentration camps, but if one is to see a glimpse of it in a written novel, the writings of iesel are the place to look for it. iesel describes in vivid details the sheer cruelty and absolute evil of the Nazi regime. Jews who went through the Nazi Hell were profoundly transformed by the atrocious experience. So horrific was what the Jewish prisoners saw in Nazi camps that even the most devout religious persons began to question their faith in God. Elie was no exception. From being a faithful youngster who could not imagine life without his belief in God, he turned later into a questioner, interrogator, and the accuser of God. He questioned God's justice…
Works Cited:
Wiesel, Elie, and Marion Wiesel. Night. New York, NY: Hill and Wang, a division of Farrar, Straus and Giroux, 2006. Print.
Night by Elie iesel
Though it is called a novel, Night (iesel 1982) is actually a memoir about iesel's experiences as a young, devout Jewish boy who is forced by orld ar II Nazis into a concentration camp, along with his family. The main character, Eliezer, is actually iesel, and through his descriptions and thoughts about his life before, during and after the concentration camps, iesel illustrates ways that people may recognize evil and fight it by: listening to warnings, taking a side and acting; paying attention to evil as it tightens its grip on us; acting against the oppressor rather than the oppressed; remembering the terrible results of evil so we can fight it in the future.
Idea(s) Developed by iesel about Circumstances Compelling Individuals to Respond
One idea that iesel develops is the idea that we should listen to people who have experienced evil and warn us about…
Works Cited
Wiesel, Elie. Night. New York, NY: Bantam Books, 1982.
In this case, iesel attempted to trust God the way his mentor and the other religious villagers did, but each family was moved and deported. Moshe the Beadle escaped just to be labeled a lunatic, and the hope in God proved futile. In such circumstances, the most faithful of people would remind themselves to take joy in suffering for their faiths, to remind themselves that the Bible gives instructions for such difficult moments. Like iesel, I would have been able to cope in such a way for a while, but soon, my faith would be tested as well. As plague after plague continued to occur, just as it did in iesel's experience, my faith would begin to suffer, as I wondered why God was not saving those who were not only coming to him in their time of need, but had always been steadfast believers.
iesel's faith continued to take…
Works Cited
Wiesel, Elie. Night. New York: Hill & Wang, 1960.
Night," by Elie Wiesel, "The Plague," by Albert Camus, and the "I Have a Dream" speech, by Martin Luther King, Jr. Specifically, it will discuss the views of human nature held by Wiesel, Camus, and King. Are people basically good or bad? Who is more optimistic or pessimistic? Who is right? Martin Luther King, Jr. is the optimist of these three writers, but each author makes the reader think, and that is the ultimate goal of any journalist.
EUROPEAN HISTORY
At first glance, these three pieces seem quite diverse in their stories, but in reality, they each tell a compelling tale of humankind at its best, and at its worst. Each author has a different view, each piece tells a different story, and yet, they all force the reader to question how they view humankind, and what they believe. In "The Plague," the character Tarrou is a man who has…
Bibliography
Camus, Albert. The Plague. New York: Vintage Books, 1991.
King, Martin Luther Jr. "I Have a Dream." University of Minnesota. 2003. 14 April 2003. http://web66.coled.umn.edu/new/MLK/MLK.html
Wiesel, Elie. Night. New York: Avon, 1970.
Night by Elie Wiesel [...] main ideas in the book and thesis of the Author, and then provide an evaluation of the book. Wiesel's book "Night" is a moving and poignant account of this time spent in German concentration camps during World War II. He chronicles how he managed to survive while so many other Jews perished, and what it meant to his family and his life. The extermination of Jews during the Holocaust was one of the world's greatest tragedies, and books like Wiesel's keep the history alive so no one will ever forget what these people endured at the hands of madmen.
The author's thesis and reason for writing this book is quite clear. He wanted the world to know what he saw and experienced as a young boy, and how it colored his world forever. He lost his entire family to the Nazis, and came away from…
References
Wiesel, Elie. Night. New York: Discus Books, 1970.
How the German army used this deception can be best quoted from Night when the Pole in charge of the block where Eliezer was kept with other men said, "Comrades, you are now in the concentration camp Auschwitz. Ahead of you lies a long road paved with suffering. Do not lose hope. You have already eluded the worst danger: the selection. Therefore, muster your strength and keep your faith. We shall all see the day of liberation" (Wiesel, 1981, pg 5).
The work of these prisoners was to build the Auschwitz camp which was a method used by Nazis to kill Jews when they are overworked with weakness or caught diseases.
At another occasion, Wiesel quotes in Night, "we were quite used to this kind of rumor. It was not the first time that false prophets announced to us: peace in the wind, the ed Cross negotiating our liberation, or…
References
Quick, A. (1994). Deception. New York: Bantam Books.
Wiesel, E. (1981). Night. New York: Glencoe/McGraw-Hill.
Wiesel, E. (2008). The Night Trilogy: Night, Dawn, Day. New York: Hill and Wang.
ight by Elie Wiesel was first published in English in 1960 and gave the most chilling and most faithful account of his experiences during the Holocaust. We have heard a lot about concentration camps and how Jews were made to suffer simply because of their religion, however this book gives us something deeper to think about. The book studies the Holocaust experience in the light of Jewish beliefs and the author narrates the gradual loss of his faith in God. The novel begins with a normal description of life in Elie Wiesel's house. This is done to show how devout a Jew he was and how firmly he believed in God before all was taken away by the Holocaust. "I believe profoundly. During the day I studied the Talmud, and at night I run to the synagogue to weep over the destruction of the Temple." (p.13) He was a string…
Night is therefore a great book about faith, how man loses and regain it when struck by adversity and tragedy. God is the most important Jewish symbol and to loss faith in Him meant losing faith in religion itself. Elie could justify his loss of faith but luckily he survived the camp and emerged stronger and wiser.
REFERENCE
Elie Wiesel, Night, Bantam; Reissue edition March 1, 1982
WATCH
Elie Wiesel's dramatic monologue lets the reader see him as the young Jewish boy in a Hungarian village and as a mature man who revisits that past, in memory and in fact. The narrative is especially poignant as it begins just after Wiesel's bar mitzvah, the formal declaration of his entry into manhood -- the time when he assumed all the responsibilities that adulthood can press up a thirteen-year-old boy. From that jubilant ceremony, Wiesel is plunged into unimaginable horror. The link between Wiesel's two lives is a gold watch that he received in honor of his successful transition into adulthood. Yet the young man is no more able to protect his family from the Holocaust than were his elders. Their collective wisdom -- developed over a lifetime of being Jewish in a land where their religion was a liability and the practice of their religion was a death…
Elie eisel's Night: Contrasting Elie And His Father
In Elie eisel's autobiographical book Night (1960), an account of how Elie and his entire family were taken by the Nazis to concentration camps during orld ar II, Elie emerges as a much different person from his father. Elie's father is a leader of his community before the Holocaust, and as such, he often seems more concerned about his community than even his family or himself. Elie, on the other hand, is more of a pragmatist, especially as the story progresses, and Elie, along with his father, must survive Auschwitz together, and then the Death March to Buchenwald. (Elie's father survives the death march, just barely, but then dies shortly after they reach Buchenwald). In this essay, I will compare and contrast Elie and his father, as Elie eisel describes them both within Night.
Early in Night, Elie eisel, who is an…
Work Cited
Weisel, Elie. Night. New York: Bantam, 1982.
His enlightenment comes when he is forced to be fully self-reliant. He realizes that he cannot depend upon his father or upon anyone else for omniscient knowledge, and that he is left to his own devices and beliefs in a world without morality. Like the cave-dweller, Elie eventually realizes that the material world does not offer moral answers; rather moral answers come from his own mind, sense of fortitude, and faith.
Even Oedipus experiences this final, sinking revelation, after living as an ignorant but happy king of Thebes. Oedipus thought he was wise because he believed he had escaped his fate to kill his father and marry his mother and had solved the riddle of the Sphinx. At the end of Sophocles' tragedy, the former king blinds himself in horror that he has fulfilled the Delphic oracle's promise and also because he knows that he is unable as a human…
Night does these things to you. It makes you paralyzed.
Most angst-provoking of all to the young Wiesel was his loss of faith in God, and this is the brunt of his book and the brunt of his theme throughout his life, no doubt intensified by his later philosophical studies under existentialist teachers such as Buber and Sartre.
God was killed but, in another inversion (day into night), God was killed by those He created. He, the alleged potent Being, had been made impotent by so-called impotent beings and was dying on the gallows along with a child so light in weight, that when hung, the boy died slowly and in agony:
I was the accuser, God the accused. My eyes had opened and I was alone, terribly alone in a world without God, without man (Night, p. 64.)
Night is the umpteeth level of alone-ness. In the day, a…
References
Reichek, M. "Elie Wiesel: Out of the Night," Present Tense. Spring, 1976, pp.41-47.
Seidman, N. "Elie Wiesel and the Scandal of Jewish Rage," Jewish Social Studies, December, 1996
Wiesel, E. Night. USA: Bantam Books edition, 1982,
(Holocaust-history.org).
Holocaust revisionism continues to be a major problem because of the ill-will between Arabs in Jews in the current Middle East. In fact, as recently as 2006, a major Arab power hosted a conference on the Holocaust. However, the purpose of the conference was not to address lingering effects of the Holocaust, like the pervasive anti-Semitism that plagues much of the world, but to provide support for the position that the Holocaust was a myth. This concept is central to Iran's political position regarding Israel. Iran maintains that Israel is not a legitimate country, and that its political existence has been justified by the myth of the Holocaust, which the estern world used to justify Israel's re-creation after orld ar II. (CNN). In fact, modern Holocaust deniers recast the issue as some type of Jewish conspiracy, and this conceptualization actually serves to increase worldwide anti-Semitism.
Of course, the lessons…
Works Cited
BBC. "Q&a: Sudan's Darfur Conflict." BBC. 2007. BBC. 1 Feb. 2007 http://news.bbc.co.uk/1/hi/world/africa/3496731.stm .
CNN. "Iran Plans Holocaust Conference." CNN. 2006. Cable News Network LP, LLP. 1 Feb. 2007 http://edition.cnn.com/2006/WORLD/meast/01/15/iran.holocaust/ .
Holocaust-history.org. "Questions and Answers on 'Revisionism' and the Holocaust."
Holocaust-history.org. 2006. www.holocaust-history.org.1 Feb. 2007 http://www.holocaust-history.org/denial/revisionism-qa.shtml .
We should no longer have before our eyes those hostile faces, those hate-laden stares" (Wiesel, 9).
By far, the darkest development in the life of the author was his gradual emotional and psychological distancing that he experienced with regard to his aged father. The author is tormented by the knowledge (and memory) that he began to wish his for his father's death to relieve himself of the burden of caring for and protecting him. The author represents this through the character of Rabbi Eliahou's son who purposely allows his elderly father to fall behind him on their last death march from Auschwitz to Buchenwald in the freezing snow, knowing that the consequence will be his death for failing to keep up with the group on the forced march.
The author eventually stopped responding to his father's calls and from reacting when other prisoners beat him for soiling their bunks. Ultimately,…
adenheim resort is the usual resort of the frivolous 20s and 30s, with cafes, casinos, entertainment locations, etc. The middle class Jew that comes here is in no way different from any middle classed individual that wants to relax during the holiday, close to his family and friends, involved in vacation activities, chatting to the other members of the community on holiday, enjoying the parks and leisure activities in the resort.
In this sense, I am not sure that being a Jewish guest in the resort is much differentiated from being a non-minority guest here. Perhaps this is the entire sense of Appelfeld's work: in a year when the Second World War is due to start, in a period when Jewish persecutions are already at a significant level, with ghettos formed across Europe and with serious limitations on Jewish activities, one can still enjoy a quiet holiday as a Jew.…
Bibliography
1. Appelfeld, Aharon. Badenheim, 1939. Dalia Bilu translation.
2. Wiesel, Elie. Night. Chelsea House Pub. 2001. 190 pages
3. Kosinski, Jerzy. The Painted Bird. Transaction Large Print. 2000
4. Bowden, Tom. Review in The Education Digest. On the Internet at http://www.eddigest.com/html/AAppelfeld.html
There are so many abuses; it is difficult to believe that anyone managed to survive the brutal conditions in the camps. The Jews had literally nothing to eat but scraps of bread, the Nazis often punished the entire camp for the slightest mistake. For example, he remembers the Nazis forcing them to stand still while they were naked in the snow, and he recounts a Nazi guard's rape of a Polish girl. He writes with vast emotion about the cruelties piled on the survivors, and the book is difficult to read because of these images. In another example, he states, "How long had we been standing like this in the icy wind? An hour? Simply an hour? Sixty minutes? Surely it was a dream" (Weisel 47). Sadly, the book is full of these images and it is difficult to read because of it.
The book could not be called "enjoyable,"…
References
Weisel, Elie. Night. New York: Bantam, 1982.
In fact, Wiesel thought to himself: "Don't let me find him! If only I could get rid of this dead weight, so that I could use all my strength to struggle for my own survival, and only worry about myself. Immediately, Elie felt ashamed of himself. (Wiesel, 1972, p.106).
One of the guards tells Elie something he has witnessed and now felt first hand: "Here, there are no fathers, no brothers, no friends. Everyone lives and dies for himself alone." (Wiesel, 1972, p.93). These words came to life for Elie as well as for his fellow prisoners. Everyone lives and dies alone in the camps because of the dire conditions which strip away a person's ability to moralize and to rationalize and to think and to empathize. Instead, all energy is focused upon survival, upon getting the next piece of bread, upon putting your next foot forward; and, even these…
References
Aberbach, D. (1989). Creativity and the Survivor: The Struggle for Mastery. Int. R. Psycho-Anal., 16:273-286.
Bergman, PhD, J. (n.d.). Darwinism and the Nazi race Holocaust. Retrieved April 20, 2010, from http://www.freerepublic.com/focus/news/2259552/posts
Borowski, T. (1976). On the Way to the Gas Chamber. New York, NY: Penguin Books.
Haas, a. (1995). Survivor guilt in Holocaust (Doctoral dissertation, California State University, Dominguez Hills) (pp. 163-184). CA: California State University.
Religion
"When I think of religion at all, I feel as if I would like to found an order for those who cannot believe: the Confraternity of the Faithless, one might call it, where on an altar, on which no taper burned, a priest, in whose heart peace had no dwelling, might celebrate with unblessed bread and a chalice empty of wine. Everything to be true must become a religion. And agnosticism should have its ritual no less than faith." Oscar Wilde (Critchley).
Wiesel compelled to write Night, saying his "duty is to bear witness for the dead and for the living." "(Wiesel)
Night is a powerful, thought provoking narration of unforgettable and horrific experiences that Elie Wiesel lived through, during the last year of the Second World War. The story invites the reader to relive the life and death of the prisoners in the concentration camps run by the…
Bibliography
Biography.com. n.d. 5-11 2015. Retrieved from: http://www.biography.com/people/elie-wiesel-9530714
CelesteK. Night by Elie Wiesel. n.d. 5-11 2015. Retrievef from: http://www.teenink.com/reviews/book_reviews/article/275633/Night-by-Elie-Wiesel/
Critchley, Simon. Oscar Wilde's faithless Christianity. 15 January 2009. 5 November 2015.
Lombardi, Esther. 'Night' Quotes - Elie Wiesel. n.d. 5-11 2015. Retrieved from: http://classiclit.about.com/od/nighteliewiesel/a/night_quote.htm
In iesel, we find a great deal more will power and individuality. Yet, we find that the historical circumstances for the subject and his family are yet that much more irresistible. A victim of the German-perpetrated Holocaust, iesel describes the experience of being moved by history as one which came about quite unexpectedly. Their subterfuge, iesel shows in his text, would be a valuable tactic for the Nazis as they gradually entrenched themselves, in preparation for the eventual deportation and wholesale murder of the Jews. As iesel explains it, "the Germans were already in town, the Fascists were already in power, the verdict had already been pronounced, yet the Jews of Sighet continued to smile." (iesel, 7-8) His family and his neighbors were ultimately vulnerable to the mass herding and encampment of the Jews because they, like millions of others, doubted that the power afforded to the Nazi government could…
Works Cited:
Wiesel, Elie. (1982). Night. Bantam Reissue Edition
Ishiguro, K. (1986). An Artist in the Floating World. Faber and Faber.
Eliezer and his father
Over the course of the novel Night by Elie Wiesel, the narrator Eliezer's relationship with his father shifts from that of a conventional father-son relationship to a relationship in which Eliezer eventually becomes the stronger of the two men. Eliezer quickly becomes a man because of the historical circumstances to which he is subjected. Growing up in a concentration camp he soon learns that his father is far from infallible -- physically, emotionally, and intellectually. At first the son looks to his father for guidance during their confinement in the ghetto and during their initial tenure in the camp. Then he grows impatient with his father's physical weakness, and finally takes the more active, dominant role in the relationship because of his youth and greater physical strength.
Night opens in a Nazi-occupied ghetto in Eastern Europe. Eliezer's father is a source of strength for the other…
Illiad
Argue whether the poetry/text presents the author as pilgrim or as tourist on a wartime journey
The distinction between the tourist and the pilgrim is one that invariably arises when analyzing texts that address war. While it is common for the hero (or author) to discuss war as a theme, a distinction must be made with regard to the way in which the author relates to the war and to the soldiers. In poems where the hero embarks on a journey, his journey can take the shape of either a pilgrimage or a simple tourist trip. Drawing from Donnelly's categorization involving the tourist vs. The pilgrim, this paper analyzes a series of war poems and texts that assume the form of either a pilgrimage or a tourist journey. The pilgrimage refers to an internal journey that is invested in the pilgrimage of war. The hero is profoundly affected by…
References
Brazeau, Peter. (1985). Parts of a World: Wallace Stevens Remembered. New York: North Point Press.
Eliot, T.S. (1971). Four Quartets. Orlando: Harcourt Press.
Silkin, Jon. (1996). Penguin Book of First World War Poetry: Revised Edition. London: Penguin Group.
Wiesel, Elie. (2006). Night. New York: Hill and Wang.
" (16) In other words, since God is not completely benevolent, one must protest against God for allowing that which is not just or that which is evil to exist.
In an illustration of this strategy, oth refers to the work of Elie Wiesel, who "shows that life in a post-Holocaust world can be more troublesome with God than without him" (9). In his works, Wiesel looks at different forms of theodicies and does not accept them for various reasons. Because of his experiences, he has put together his own personal theory of theodicy that allows him to accept God while still handle his violent experiences. In his book Night, Eliezer, who, despite his young age, has studied Jewish theology, at first wonders the suffering is due to committed sins, but then changes his mind and sees it instead as something to which someone must submit.
In Chapter 3 of…
References Cited:
Hick, John. Evil and the God of Love. New York: MacMillan, 1967.
Kushner, Harold. When Bad Things Happen to Good People. New York: Random House, 1981.
Peterson, Michael. The Problem of Evil. Notre Dame, IND: Notre Dame University, 1992
Roth, John. "Theodicy of Protest" Davis S.T. (Ed.), Encountering Evil: Live Options in Theodicy, Westminster: John Knox Press, 2001
They angered God, and as God has done throughout the ages, He punished the Jews. Many of them retain their faith and hope in God, and retained it even during their time in the concentration camps - it was the only thing that helped them to survive when all other hope had died. On the other hand, many Jews saw the camps as a place where they lost their belief in God. They questioned how He would allow such a thing to happen, and felt He had turned His back on them when they needed Him the most. Neither of these reactions is surprising. Another historian believes this gap between acceptance and denial of God will continue. He writes, "I believe that Jewish religious thought will continue to demonstrate this tension between mixed intentions, innovation, and conservation well into the future" (Braiterman 164). Faith is a tenuous thing for many.…
References
Braiterman, Zachary. (God) after Auschwitz: Tradition and Change in Post-Holocaust Jewish Thought. Princeton, NJ: Princeton University Press, 1998.
Mandel, Naomi. "Ethics after Auschwitz: The Holocaust in History and Representation." Criticism 45.4 (2003): 509+.
Mathis, Andrew E. "General Semantics and Holocaust Denial." ETC.: A Review of General Semantics 63.1 (2006): 52+.
Raphael, Melissa. The Female Face of God in Auschwitz: A Jewish Feminist Theology of the Holocaust. New York: Routledge, 2003.
poison used in the gas chambers, to the thousands of empty suitcases, clearly marked with names, which Nazi personnel emptied and appropriated after their owners were gassed to death. The Nazis not only took the lives of millions of Jews, they took everything that was a reminder of their lives. The world stood by while this occurred, and did nothing.
Why did the world stand by and allow millions of Jews to disappear into the death camps? Perhaps it was because most people could not comprehend anything so sinister and evil. Who could possibly believe that such evil could exist in the world? Who could believe that a race could incite so much hatred that another race would attempt to completely exterminate them? The very idea seems beyond imagination or possibility. Perhaps that is one reason the world stood by and watched as the Jewish ghettos emptied. They simply could…
References
Editors. "Then and Now." Remember.org. 2006. 9 June 2006. http://remember.org/then-and-now/tn03.html
Winfrey, Oprah. "Inside Auschwitz: The End of Times." Oprah.com. 2006. 9 June 2006. http://www.oprah.com/obc_classic/featbook/night/holo/holo_trip_350_101.jhtml
"
Finally, in that regard, it seems that the author's choice of Christopher as Tituba's betrayer may suggest that while racial, religious, and ethnic prejudices may have subsided substantially in modern Western society, a fundamental conflict still exists in which men cannot be trusted by women.
The Significance of the Book
The significance of the book is that it provides a personal account, albeit fictionalized, of the horrors of slavery, violent oppression, gender inequality that characterized Western civilization in the 17th century. The narrative illustrates the humanity and the personal experiences of slavery from the perspective of the slave instead of the usual historical perspective. It effectively highlights the state of injustice and fear that were the everyday reality of countless individuals who were ripped fro their families and societies, sold into slavery, and usually brutalized for the rest of their lives in servitude of those regarded as the founders…
On the other hand there is a growing consensus that these reasons do not fully explain the failure to deal with a problem like the Holocaust when the dimensions of the situation were known at a relatively early stage. The weight of the argument would the therefore be inclined towards critics such as Wyman who see political reasons for this lack of action based on anti-Semitic sentiment in the county at the time. This seems to be supported by the fact that strict immigration laws were implemented in a time of crisis
eferences
Abzug . America and the Holocaust. etrieved April 23, 2007, at http://www.utexas.edu/opa/pubs/discovery/disc1997v14n2/disc-holocaust.html
Ambrose S. How America Abandoned the Jews in World War II. etrieved April 23, 2007, at http://motlc.wiesenthal.com/site/pp.asp?c=gvKVLcMVIuG&b=395061 http://www.questia.com/PM.qst?a=o&d=26215709
Barnett, V.J. (1999). Bystanders: Conscience and Complicity during the Holocaust. Westport, CT: Praeger Publishers. etrieved April 23, 2007, from Questia database: http://www.questia.com/PM.qst?a=o&d=26215709
Brustein W.I. (2003) oots of…
References
Abzug R. America and the Holocaust. Retrieved April 23, 2007, at http://www.utexas.edu/opa/pubs/discovery/disc1997v14n2/disc-holocaust.html
Ambrose S. How America Abandoned the Jews in World War II. Retrieved April 23, 2007, at http://motlc.wiesenthal.com/site/pp.asp?c=gvKVLcMVIuG&b=395061 http://www.questia.com/PM.qst?a=o&d=26215709
Barnett, V.J. (1999). Bystanders: Conscience and Complicity during the Holocaust. Westport, CT: Praeger Publishers. Retrieved April 23, 2007, from Questia database:
88). One of the expressed "joys" of middle age, is that people no longer worry about what everyone else says is right or wrong. Their self-esteem grows, and they are more certain of their own self-worth.
Thus, so what if some people become nostalgic for the past more than ever as they become older? It's fine as long as it does not completely make them immobile, but rather keeps them whole and stronger as individuals. Nostalgia does not have to be "mired in the swamps of middlebrow mushiness" or mean that "being impervious to the past is a badge of sophistication" (p.114). Being nostalgic can also mean gaining pleasure and learning from the past.
Let's face it, says the author, everyone also feels differently about physical changes that occur when becoming older. Is each new change with age a cause of shame or a badge of experience? Some people can…
Western Religion
In his book, "Western Ways of eing Religious," (Kessler, 1999) the author Gary E. Kessler identifies the theological, philosophical and societal ramifications of the evolution of religion in the West. Christianity, Judaism and Islam can be traced to a single origin but their divergence has been very marked. Kessler sets his thesis very early in the book. He avers that there are two approaches to religion. One is to be immersed in it -- as a practitioner; the other is to study it as an objective observer, looking in from the outside. This work is unique. The author challenges the traditional notions with his own opinions then follows it with the views of an expert on that notion (in the form of a speech or an essay). He avers that a student of religion has to approach the topic with honesty and openness. This often involves imagining the…
Bibliography
Kessler, Gary E. Western Ways of Being Religious. Mountain View, Calif.: Mayfield Pub., 1999.pp.
Edwards, Rem Blanchard. Reason and Religion; an Introduction to the Philosophy of Religion. New York,: Harcourt Brace Jovanovich, 1972.pp. 386
Paden, William E. Religious Worlds: The Comparative Study of Religion. Boston: Beacon Press, 1988.pp. 192
Proudfoot, Wayne. Religious Experience. Berkeley: University of California Press, 1985.pp. 263
Foreign Language Education in High School
The world has about 6,000 different languages, give or take a few. Linguists predict that at least half of those may have disappeared by the year 2050, which means languages are becoming extinct at twice the rate of endangered animals and four times the rate of endangered birds. Predictions are that a dozen languages may dominate the world of the future at best. (Ostler, 2002) For Americans, that's probably a good thing, since we are seemingly genetically engineered to maintain an appalling ignorance of other languages, and have narrowed down the choices we offer our young people to approximately one, Spanish, viewed by many to be the easiest foreign language to learn. It has been described in various places as having an 'impoverished vocabulary,' which means less work for Dick and Jane. The American education system so far is doing nothing to reverse the…
Works Cited
Clark, Leon E. "Other-Wise: The case for understanding foreign cultures in a unipolar world." Social Education, Vol. 64, Issue 7, 2000.
Garrett, Nina. "Meeting national needs: the challenge to language learning in higher education.
Change, 1 May 2002
Gramberg, Anne-Katrin. "German for business and economics." The Clearing House, 1 July 2001.
God never intervened and Ellie had to reconsider the role of his faith in his life. Though the absence of God may have led many to question their faith, there is another component of faith that must be considered. Elie's faith in God, by itself, had allowed him to find the strength to carry on as the elders reminded him, "You must never lose faith, even when the sword hangs over your head. That's the teaching of our sages" (iesel, 40).
Lack of faith can quickly turn to despair Elie considered the idea that he was "alone-terribly alone in a world without God" (iesel, 75). He goes as far as to mention that he might believe in Hitler beyond all others because he is one that kept his promises; though the results of these promises were horrific. This represents the lengths that he went in his fall from faith. There…
Works Cited
Wiesel, E. (1972). Night. New York City: Hill and Wang.
North Koreans do not get to vote, and furthermore are expected to pledge allegiance to Kim Jong-Il. To give the impression of not supporting Kim would subject one to persecution, even arrest. Other freedoms, such as jury trials, do not exist in North Korea.
Works Cited
No author. (2008) Korea, North. CIA World Factbook. Retrieved July 19, 2008 from https://www.cia.gov/library/publications/the-world-factbook/geos/kn.html
ditorial staff. (2008) Kicking Democracy's Corpse in Russia. New York Times. Retrieved July 19, 2008 at http://www.nytimes.com/2008/01/30/opinion/30wed4.html
Bright, Arthur. (2005). A Formal nd to the Korean War? Christian Science Monitor. Retrieved July 19, 2008 at http://www.csmonitor.com/2005/0809/dailyUpdate.html
Havely, Joe. (2003) Korea's DMZ: Scariest Place on arth. CNN. Retrieved July 19, 2008 at http://edition.cnn.com/2003/WORLD/asiapcf/east/04/22/koreas.dmz/
Havel, Vaclav & Bondevik, Kjell M. & Wiesel, lie. (2006). Turn North Korea Into a Human Rights Issue. New York Times. Retrieved July 19, 2008 at http://www.nytimes.com/2006/10/30/opinion/30havel.html
Bright, Arthur. (2005). A Formal nd to the Korean War? Christian…
Editorial staff. (2008) Kicking Democracy's Corpse in Russia. New York Times.
Havel, Vaclav & Bondevik, Kjell M. & Wiesel, Elie. (2006). Turn North Korea Into a Human Rights Issue. New York Times.
No author. (2008) Korea, North. CIA World Factbook.
It happens during the time of economical crisis, depression, inability to realize ambitions, inability to influence the course of some events. And it often results in anti-Semitic moods of certain social groups: mostly radical working-class youth. We see this tendency now as the economical recession had penetrated into many spheres of life and touched nearly everyone, in addition there exist a conflict in Israel between Israelites and Palestinians, which still has no reference to the essence of the problem, but is used as a justification.
The Jew I am belongs to a traumatized generation. We have antennas. Better yet, we are antennas," he said. "If we tell you that the signals we receive are disturbing, that we are alarmed... people had better listen." says Elie Weisel (from Wiesel: Anti-Semitism Increase, article)
Most of Jewish organizations in Europe insist to make protective legislature, use educational instruments in order to protect Jewish…
References
Sartre, Jean-Paul Anti-Semite and Jew: An Exploration of the Etiology of Hate Schocken; Reissue edition 1995
Moulson, Geir Wiesel: Anti-Semitism Increase, Article CBS News April 28, 2004 available on web: http://www.cbsnews.com/stories/2004/04/28/world/main614242.shtml
But each has very individual needs. The practice of nursing encompasses the art of knowing when and how to motivate patients back to health.
This poem speaks to some of the core values embedded in nursing. Caring is central what to nurses do. Nurses must promote health, healing, and hope in response to the human condition. For many nursing is a way of giving back. They enjoy helping others; this provides a sense of purpose to their lives. The lines that begin, "The kiss has everything to do with sons who look at us and disappear, daughters who line their eyes with blue and borrow our too-loud laughter," reminds us that the recipient of nursing care is not limited to just the patient; family, friends, and others are all recipients of the care being given. Everyone that comes in contact with the process is affected in one way or another.…
References
Watson, J. (2003). The implications of caring theory. Watson caring science institute. Retrieved on January 26, 2012, from http://www.watsoncaringscience.org/index.cfm/category/88/the-implications-of-caring-theory.cfm
Myths
Myth of Marriage and Children
Joseph Campbell's The Power of Myth is a book that can potentially transform the reader's consciousness. Beyond being informative, Campbell's analysis of cultural myths is profound; it provokes genuine introspection. The author refers to the spiritual in whatever he speaks about, and yet he never lapses into religious diatribe or dogma. Subjects like marriage are elevated beyond the social to the psycho-spiritual. For example, he calls marriage "primarily a spiritual exercise, and the society is supposed to help us have the realization. Man should not be in service to society, society should be in the service of man," (8).
In light of modern society, Campbell's words hold new meaning. In America, we have few true rituals because we have turned our attention outward instead of inward. The wisdom of life is being denigrated through a preoccupation with technology and material goods. There is little…