Sometimes The Earth Is Cruel Summary

One of the oldest books the Epic of Gilgamesh gives us a view on how the old civilization Mesopotamia and its people were it roots back to the year 2000 B.C.E. The book starts off by the King Gilgamesh sending a temple-prostitute to tame a wild man named Enkidu who acted like an animal in the grasslands. The temple-prostitute then sexualy charms him to win Enkidu’s trust. then convinces him to go back with her to the city. She then clothes him and teaches him how to eat cooked food and brewed beer and how to bathe. By her words it shows how the mesopotamians lived.

In the article “Lifeboat Ethics: the Case Against Helping the Poor”, the author Garrett Hardin raised the question that whether the rich countries should help people suffer from poverty. He claimed that the supporting strategies for the developing countries, including the World Food Bank could result in more severe recourse inadequate issue and other disasters. In addition, a large number of immigrants flood in the US could ruin the natural environment and social balance. In that case, the author argued that regardless of the current situation, privileged nations should not provide aid to people trapped within difficulties of the underdeveloped nations. Even though, his

The “Poem on the Lisbon Disaster” by Voltaire is a poem published a month after the Lisbon Earthquake, meant to critique the philosophical views of the disaster while binging out the human emotion to realize what is happening. Four years later, Voltaire publishes Candide, a satire that is critiquing philosophical ideals, social standings and also morals. Voltaire’s “Poem on the Lisbon Disaster” and Candide are both examples that show that human choices are the cause of their own suffering. Humans have the choice to believe in a philosophy that may not only cause them to ignore the possibility of suffering but also to ignore their ability to relieve people of their suffering. Furthermore, humans have a choice in determining where they want to live, and can also chose to allow for another person to suffer for their sake. Individual choices can determine whether the individual or other will

Sometimes the Earth is more cool than you can imagine. After the high 80 earthquake on January 12th, 2010, Leonard Pitts, and award-winning journalist, wrote a powerful article to show the Earth's “cruelty” and the tragedy that struck Haiti. The article “ Sometimes the Earth is Cruel” portrays the Haitian people's response to an earthquake by using figurative language, a strong theme, and a powerful message. Throughout the article a strong theme of persistence is displayed and a compelling message is portrayed by showing the Haitians perseverance and the Earth's cruelty. The theme of “Sometimes the Earth is Cruel,” is perseverance through tragedy.

Dawe is concerned that we have become desensitised to human suffering because it is presented to us as entertainment: a product rather than an issue. The irony is that we have become emotionally distanced from reality even though the world enters our homes via television. The title and the film description are references to 'The Good Earth'' based on a novel by Pearl Buck. Set during the Japanese advance on China during the late 1930s, it contains ideas that the land sustains life and that suffering is rewarded. This poem describes a family viewing the film, complete with the advertisements, and their reaction (or rather, lack of) to it. They never actually see the end as the father trips over the cord in the darkened room.

According to Ann Marie Paulin in “Cruelty, Civility and Other Weighty Matters”, the mass media are discriminating against overweight people, which creates a society where being fat is looked down upon. Paulin argues that, “the media are notorious for getting things less than accurate” (243), therefore we shouldn’t believe how they depict fat people on tv, magazines and other media sources. The author believes that not all overweight people are like, how the media portrays them, but rather their lifestyle is influenced by the culture we live in. She claimed that, “Sugary or fatty foods are often available in grab and go packages that are so much easier to take to work or eat in the car than making a healthy snack” (245). She believe there are evidence to show that humans are naturally attracted to unhealthy foods, but society continue to manufacture them to make people eat more (243-249). I agree with Paulin about how the media need to stop fat shaming because it’s not only making people feel bad, but it is promoting obesity.

In Garrett Hardin’s essay, Lifeboat Ethics: The Case Against Helping the Poor, Hardin describes the wealthy population of the world as being in a single lifeboat that is almost filled until buckling while the poor population of the world treads water below. Hardin’s essay gets his readers to feel the natural instinct to survive. The lifeboat metaphor that Hardin uses relieves the wealthy population of their moral obligations to the less fortunate, but in addition, puts all of the blame and cause of the depletion of earth’s resources on the poor. As much as his argument may make sense,

When natural disasters hit an area, the only way to relieve major suffering is with the help of foreign aid. Major suffering from lack of food, shelter, and medical aid in developing countries is an easily avoidable dilemma. I will present you with Peter Singers’ Basic Argument regarding our moral obligation to relieve suffering that he presents in his paper “Famine, Affluence and Mortality”. There are two problems of spatial distance and shared obligations that help to show the universality of Singer’s Prevention-Principle. Then there are three questions Kekes asks Singer in his paper “On the Supposed Obligation to Relieve Famine” regarding the Prevention-Principle. He displays potential problems for the current principle as described by Singer. The revised version of the principle, after considering the problems, does not support Singer’s original conclusion. In Affluent Countries we should drastically change our moral conceptual schemes and give up luxuries to provide aid to those in developing nations.

“Adversity is like a strong wind. It tears away from us all but the things that cannot be torn, so that we see ourselves as we really are (in our raw and pure form), without all the worldly superfluities and additions in our characters and morals brought about by personal decisions and undertakings defacing your true colors.” In the novel Tangerine by Edward Bloor, Paul is faced with an overwhelming load of adversity upon moving to the lightning-strike capital of the entire continental U.S., Tangerine County, Florida. Along the way, throughout the whole novel, Paul is forced to battle a plethora of internal conflicts, doubts, and opposition, including the strange nature of the city resulting in a perpetual muck fire. To surmount this adversity and stay strong, Paul makes countless impactful choices, all of which serve to either make or break him, depending on how he bounces back from predicaments and acts.

Imagine waking up and looking around, only to realize that while you were asleep ninety percent of the world population had vanished. In the novel Earth Abides, George Stewart creates this scenario and makes it a reality. The novel is centered on the life of Ish, who wakes up only to find he is one of the few left on earth. Having to survive and adapt, Ish is faced with the responsibility of making contact with other survivors of the Great Disaster. In doing so, Ish meets several characters and together they form a tribe to fit the new lifestyle. Ish becomes the leader of the group and the main focus of the story; however, he is not the only important character.

life isn’t fair. one time my brother lost my moms phone and I got blamed for it. Then an hour later we found it but they still thot it was me. One time i was coming down the stars and then i saw wyatt taking my money out of my wallet. so i told him to give me my money back but he said no . so i punched him in the face. And i got in trouble for it. there was another time when my sister tried to take my money but i saw her. i told her to give it back and she said no so i told my mom and she got in trouble.

Poverty is a result of absence of basic needs; food, shelter and medical care. If we are in a position to help an individual who is suffering, without sacrificing anything of moral importance we should help the individual. Singer used the child drowning on shallow pond story to illustrate his viewpoint. Many individuals have criticized the simplistic nature of the example and it’s discussed towards the end of the paper.

Peter Singer’s central idea focuses around how grim death and suffering from lack of food, shelter and medical care really is. He further argues that if we can prevent something this unfortunate from happening, without sacrificing anything morally significant, we ought to do it. In other words, as privileged citizens, we ought to prevent all of the death and suffering that we can from lack of food, shelter and medical care from happening by giving our money and resources to charity (Chao, 2016, in-class discussion). In the terms of this argument, death and suffering from poverty are preventable with the

What Goes Around Comes Around A conscious choice is one we make knowing its effects will either be beneficial or harmful to ourselves or others. In the following short stories, “By the Waters of Babylon” by Stephen Vincent Benet, “There Will Come Soft Rains” by Ray Bradbury, and “If I Forget Thee, Oh Earth” by Arthur C. Clarke as well as the poem “There Will Come Soft Rains” by Sara Teasdale and Psalm 137 from the Bible, this message is portrayed in a number of ways. Each story provides the reader with information on how we as a species are human and as humans we make mistakes that we can either continue to make or we can change for the better and that it is up to no one other than ourselves to make that change.

Wretched of the Earth by Frantz Fanon explores the roles of violence, class, and political organization in the process of decolonization. Within a Marxist framework, Fanon theorizes and prophesizes the successes and failures of independence movements within colonized nations. He exalts the proletariat as a revolutionary class that is first to realize the necessity of violence in the removal of colonial regimes. Yet the accomplishment and disappointments of the proletariat are at the hand of men. Fanon neglects women in terms of the proletariat’s wishes and efforts. In spite of this exclusion, Fanon nonetheless develops a theory that could apply to the proletariat as a whole, women included. For although Fanon failed to acknowledge women’s