The reading analysis that I was most interested in during the semester was Stephen Mumford, Are

In chapter fourteen of Thomas Foster’s novel, How to Read Literature Like a Professor, when telling of Christ in our literature, he makes the all-composing assertion that we live in an overwhelming Christian culture. The common man or woman may not know all there is to understand in Christianity, but our media and minds are affected by it considerably and basic knowledge of its core is known by the majority. The figures of Jesus in literature are abstract and in no way have to be exact to Jesus in gender, morality, or actions. No literary character or real character can be as divine or perfect as Jesus was in the Bible, making it impossible to completely replicate him. Imagination is the largest

Wholeness is a system in which the individual parts of the system can not be isolated from one another in order to comprehend the system as a whole. An example would be if a father is an alcoholic, it becomes the family’s problem rather then just the father’s. In Little Miss Sunshine, the father has a winning attitude about everything in his life. His overbearing attitude about winning is displayed throughout

One of the most talked about concepts of philosophy is that of the mind-body problem. In short, the mind-body problem is the relationship between the mind and the body. Specifically, it’s the connection between our mental realm of thoughts, including beliefs, ideas, sensations, emotions, and our physical realm, the actual matter of which we are made up of the atoms, neurons. The problem comes when we put the emphasis on mind and body. Are the mind and body one physical thing, or two separate entities. Two arguments have stood amongst the rest, Interactionism and physicalism. Interactionism claims that mind and matter are two separate categories with a casual integration between the two. By contrast, physicalism draws from the idea that all aspects of the human body are under one physical being, there are no nonphysical connections that come into play. While both state a clear and arguable statement regarding mind-body problem, Interactionism gives a more plausible answer to the mind-body problem because although it may seem like we are tied as one, our minds have a subconscious that influence our thoughts, actions, ideas, and beliefs, which is completely independent from the realm of our physical matter.

In the twelfth chapter of Thomas C. Foster’s How to Read Literature Like a Professor, Foster provides various information on how to identify symbols throughout literature. The chapter stressed the individuality of identifying symbols, Foster mentions multiple times that “every reader’s experience of every work is unique, largely because each person will emphasize various elements to different degrees” (110). After learning this and also having read Extremely Loud and Incredibly Close by Jonathan Safran Foer, one thing that stood out was that the main character, Oskar, only has and only wears white clothes. Not only does Oskar often reference his various white clothes, including the white scarf that Grandma knitted

The way I explain this to my class is to think of a clock. What makes a clock a clock? First, you have to have certain parts, such as hands, gears, springs, and a power source. But this is not enough. You have to put the parts together, of course. Still, however, you may not have a clock because you cannot put the parts together in any way

“Sometimes the really scary bloodsuckers are entirely human” (Foster 18). In How To Read Literature Like a Professor, Foster argues that vampires in literature are not always actual vampires, but can be figurative as well: “Using other people to get what we want. Placing our desires above the needs of others...as long as people act toward their fellows in exploitative and selfish ways, the vampire will be” (Foster 22). In essence, Foster illustrates that the act of using others to attain one’s personal goal is analogous to a vampire sucking the blood out of it’s victim. Foer’s protagonist in Extremely Loud and Incredibly Close, Oskar, also shows these vampiric tendencies in his goal of learning about his father’s key. “‘Actually, I’m diabetic

Authors tend to get very political in between the lines of their stories. In “How to Read Literature Like a Professor,” by Thomas C. Foster, there is a chapter that discusses about how almost every author gets political with their writing. “Nearly all writing is political on some level.” (“How to Read Literature Like a Professor” 118.) “Animal Farm,” “Narrative of the Life of Frederick Douglass: An American Slave,” and “Nature” are some examples that’ll be used to prove this point.

Since Plato, two mutually exclusive yet essential categories of reality have been posited, one of concrete particulars and the other being abstract universals. Particulars are “unproblematic,” but universals may be entirely extant in many positions with no influence on the universal itself. A particular “distinguishing mark is that is exhausted in the one embodiment, or occasion, or example.” (Campbell 298) Particulars are unproblematic because they are restricted to a single point at any given time, not like universals which exist in different locations and are wholly present in those instances. The number of examples which contain the abstract universals are not diminished in quality of the universal. Campbell posits that this “problem” can be alleviated if properties were not universal at all. There is a distinction between abstract and concrete which differs from the distinction between universals and particulars. This is because particulars and universals can both be abstract where only particulars can be concrete. The particulars that

Metaphysics is usually taken to involve both questions of what is existence and what types of things exist; in order to answer either questions, one will find itself using and investigating the concepts of being. Aristotle proposed the first of these investigations which he called ‘first philosophy’, also known as ‘the science of being’ however overtime his writings came to be best known as ‘Metaphysics’ in which he studied being qua being with a central theme of how substance may be defined as a category of being. Kant who is a nominalist criticized both Aristotelian and therefore

In conducting the Counterinsurgency agent networks and noncombatant-targeted violence study, researchers attempted to identify how and why recruited foreign agents become subjects of violence. The researchers, also attempt to identifying in what manner and why this transpires is crucial for emerging intelligence methods to improve and implement effective Counterinsurgency standard operating procedures.

In On the Nature of Things, Lucretius argues that not only is the whole of the human body (both tangible parts, like organs, and intangible concepts, like the soul) created from distinct types of atoms, but that this is the basis upon which an afterlife may be disproved.

You see through the ages of philosophy there have been many debates and opinions. Yet it is those opinions that are the most radical that demand the most attention. On that note, we will address two radical philosophizers: Spinoza and Hobbes. Specifically there theory's pertaining to matter and the mind-body problem posed by Descartes. As such we will first address Hobbes then move to Spinoza and end with a combined statement on matter. Therefore we must begin by introducing Thomas Hobbes.

The mind is perhaps the most fascinating part of the human body due to its complexity and ability to rationalize. In essence, the mind-body problem studies the relation of the mind to the body, and states that each human being seems to embody two unique and somewhat contradictory natures. Each human contains both a nature of matter and physicality, just like any other object that contains atoms in the universe. However, mankind also is constituted of something beyond materialism, which includes its ability to rationalize and be self-aware. This would imply that mankind is not simply another member of the world of matter because some of its most distinctive features cannot be accounted for in this manner. There are obvious differences between physical and mental properties. Physical properties are publically accessible, and have weight, texture, and are made of matter. Mental properties are not publically accessible, and have phenomenological texture and intentionality (Stewart, Blocker, Petrik, 2013). This is challenging to philosophers, because man cannot be categorized as a material or immaterial object, but rather a combination of both mind and body (Stewart, Blocker, Petrik, 2013). Man embodies mind-body dualism, meaning he is a blend of both mind and matter (Stewart, Blocker, Petrick, 2013). The mind-body problem creates conflict among philosophers, especially when analyzing physicalism in its defense. This paper outlines sound

a whole, and has a big impact on what happens in the remainder of the

The Mind-Body problem arises to Philosophy when we wonder what is the relationship between the mental states, like beliefs and thoughts, and the physical states, like water, human bodies and tables. For the purpose of this paper I will consider physical states as human bodies because we are thinking beings, while the other material things have no mental processes. The question whether mind and body are the same thing, somehow related, or two distinct things not related, has been asked throughout the history of Philosophy, so some philosophers tried to elaborate arrangements and arguments about it, in order to solve the problem and give a satisfactory answer to the question. This paper will argue that the Mind-Body Dualism, a view in