General Tzu The Power Of China's Language

Men and women and their actions, thoughts, and behaviours have been at the centre and focal point in several types of literature. The relationships between one another have been portrayed in various ways, each one representing each gender differently. The representation of women has been a common and controversial subject. The female gender roles depicted in each time period have always been present in literature throughout history. These traditional female roles that society has placed on women have not always been evident. Even with different time periods, there has always been a break in the traditional female roles. Traditional female roles have

The notion that women belong to men, is a statement indicative of a female’s vulnerability. At many times within the novel, the idea that women are weak and feeble creatures is portrayed,

It has been debated that the legendary Chinese tactician, Sun Tzu did not actually exist. Manuscripts partially preserved for over 2000 years are incomplete, and often contain discrepancies. Due to carbon dating, historians conjecture that Sun Tzu’s 13 Chapter text “The Art of War” is an encyclopedic compilation of early strategic techniques that have remained relevant regardless of time, population, or political and military strategy. Irrespective of Sun Tzu’s existence, it is widely accepted that “The Art of War” teachings remain relevant to modern military tacticians and governmental policy makers. Sun Tzu’s tactical legacy can be seen in the United States Department of Defense, where it’s a required addition in

Throughout the literary works of Lysistrata, The Nun’s Priest Tale, and Tartuffe, there are consistent themes of gender role reversals, through which the women have no power yet see situations and people for what they truly are, while the men have power yet are blinded to reality. This situation, then, would create a broken society that would be unable to function properly. Therefore, through the use of numerous figures of speech, these satirical authors indicate that at some point women had to have possessed some form of power in society, and the normative gender construction is not as airtight in the ancient and medieval cultures as some would believe.

The development of countries and beginning of language development and agriculture was very interesting to read. Developing knowledge of the Chinese government was fascinating. In 1400 China was already considered an aggressive country. The Chinese’s government system was well organized, very educated and ruled over 100 million people. The country was so advanced, that they were not interested in joining forces or trading with other counties. During this time period China created compasses, gunpowder, various printing and paper money. For a short period of time the country conducted some trading, but later decided that it was not essential to utilize the services of other countries.

There is a natural relationship between men and women. They have their individual roles and position in the society. These roles and positions of men and women are not written in verbatim in any book of law. Instead they are manifested in the culture of the society with various external factors that can be influenced by society’s religion, political, geographical and others. These societal roles are passed on from generation to generation and reflected through literary works. The works of the writers collected from various stories are replica of the actual scenes that happen in the society. The men and women from the past are understood by the books written. Throughout time, gender positions and

“Objectification isn’t about seeing someone as a person in a box, but rather seeing the box as being the person” (Anonymous 2000). This objectification has been a particular problem for females over time, especially in the early ages. In Of S Theodora, A Virgin, Who is Called Christina (1096-8-1160), translated by Talbot, an anonymous author displays the objectification of women through the denial of autonomy, violability, and inertness, which were features that also impacted other women of this time period. Christina displayed these aspects when her mother forced her to marry and become limited to a small area, when she became confined to inhumane conditions as well as beaten, and when she needed to channel masculinity and reject female expectations in order to complete her actions.

Psychoanalyst Luce Irigaray focuses primarily on how men’s philosophies oppress women, including the ones of Derrida and Lacan, which Judith Butler had built her own feminist concept on. Nonetheless, “Irigaray takes on Freudian and Lacanian conceptions of child development, and is one of the thousands who criticize the oedipal complex. However, since Western culture is not going to abandon Freud, Irigaray has three strategies for woman to “experience herself as something other than ‘waste’ or ‘excess’ in the little structured margins of a dominant ideology” (Tong, p 227). Number 1: “Create a gender neutral language.” Number 2: “Engage in lesbian and autoerotic practice, for by virtue of exploring the multifaceted terrain of the female body,

“If you know the enemy and know yourself, you need not fear the result of a hundred battles.” (BAM, 2010, p.20) These words were first written down over 2,400 years ago by a Chinese general named Sun Tzu in his famous military strategy treatise known today as The Art of War. These words, in fact the entire book, are just as valid today as they were during Sun Tzu’s lifetime. He was one of the first truly visionary and ethical military leaders in the world. Despite the fact that there is not much known about Sun Tzu today other than his writings, in this essay, I intend to extract his essence from his treatise to prove he was a visionary leader. I will then continue to prove he was also an ethical leader. Finally, I will finish by

This analysis the focal point regarding the readings focuses around sexuality and gender identification. First, in Chapter twenty-two, Kaja Silverman clarifies both Freud and Lacan’s theories from a perspective point of view. Additionally, in Chapter Twenty-eight, Jacqueline Rose highlights identification of sexuality and feminism. Finally, the article conducted by, Keith Reader, explains different ways to exemplify “self” identification in regards to gender identity. Beginning with Chapter Twenty-two Silverman elaborates Lacan’s theory regarding semiotic linguistics and anthropology.

Sun Tzu was an ancient Chinese philosopher who was known as a heroic strategist. Sun Tzu authored the “Art of War” which was an ancient Chinese book based on military strategies, that significantly influenced Asian history and culture. Five factors made up Sun Tzu’s philosophy of strategies: Moral Ethics, Climate, Terrain, Leadership, and Methods, all need to achieve a victory in battle. By mastering all five factors, Sun Tzu won countless wars. Although, Sun Tzu’s philosophy was based on war, all five factors could apply to a business environment.

A symbolic version of a phallus, such as a wand, sword or cane, is constructed to represent male generative powers. The phallus in psychoanalytic theory is represented as the supreme symbol of masculine power and of feminine lack (Rine 14-15). Feminist theorists constructed the term ‘phallocentrism’ in order to denote the pervasive privileging of the masculine within the current system of signification. (Rine 22-26). Freud did not make a distinction between the penis, as a biological bodily organ, and the phallus as a signifier of sexual difference. Freud’s theory of psychoanalysis argues that whilst men posses a penis, no one can posses a symbolic phallus (Homer 56). Lacan, in the essay The Signification of the Phallus argues that the difference between “having” and “being” the phallus is that men are positioned as men as long as they are seen to have the phallus, whereas women, not having a phallus, are seen to “be” the phallus (Lacan 1309). To Lacan, the phallus symbolizes both the penis and the clitoris as a signifier but the phallus is constructed to be a signifier of power and is distinguished between the sexes in terms of lack (Lacan 1306, Rine 14). Lacan’s distinction between the penis and the

Within Jeanette Wintersin’s text Written on the body the role of the ungendered narrator is a highly subversive narrative strategy that serves to challenges traditional gender binarisms that exist as a perversive element within the phallogocentric ideologies of the West. I shall explore how Winterson engages with this task by positing ‘gender’ as unimportant in the construction of individual subjectivity. Secondly, the ungendered narrator challenges the phallogocentric assumption of heteronormativity through a range of characters whose gender and sexuality are constructed as fluid and multiple within the world of the text. In this way, the ungendered narrator implicitly highlights the fact that within contemporary dominant discourses,

Lastly, “femininity” refers to behavioural activities or interests that are assigned to the female sex, such as cleaning and cooking (Beauvoir, 617). Although many critics have read her text and become confused due to her stylistic choice to fuse her voice with the voices of famous men, it can be said that the text ultimately leads the reader to begin to question what society sees as a woman (Zerilli, 1-2). Despite Beauvoir’s The Second Sex appearing to recognize the oppression of women throughout the world without giving an actual solution, I will argue that Beauvoir’s evaluation of each “natural” aspect of female oppression allows readers to recognize that the only thing holding themselves back as a woman is society’s unnatural definition of their body, relation to men, and personal freedoms. Of course, when it comes to one's freedom, it is difficult to obtain when your body feels like a

To our acknowledged, the society and culture are controlled by the rolling class-patriarchy. In this world that is lacking of balance, we can see that the pleasure splits into the male’s positive and the female’s negative. The image of the women has been set up to cater the men desire, it seems like women are surrounded by men’s sight, but actually they do not be considered as a subject. As the symbolic presence-- the phallus that are what women always lack of and desire for. Mulvey mentions that “womens’s desire is subjected to her image as bearer of the bleeding wound, she can exist only in relation to castration and cannot