The Winters Tale: The Tragedy Within A Romance :: essays research papers

The Winter's Tale: The Tragedy Within A Romance In 1623, the complete works of Shakespeare were published in the First Folio. Within this Folio were the works of Shakespeare categorized by their genre. There were tragedies, histories, comedies, and the final four were romances. Prior to this time, romance was not a widespread genre in anyone's writings. We can see by means of the "genealogy" of writing, that the romance we know today was created through the combination of the Greek novels and Shakespearean comedies. This alliance between the two genres is apparent in Shakespeare's Winter's Tale. The most obvious indication to this suggestion is in the first three acts of the play. Within these acts a whole tragedy can be seen and all it's parts defined to show that this Romance was written by meshing to types of play together. The first three acts of the Winter's Tale are where the tragedy takes place. These three acts can be broken down into five acts, as suggested by Bill, the great comparative literian. The first of these five acts is the exposition. The story is set up and you are thrust into Leontes internal passion of jealousy. The second act is where Leontes expresses his passion externally by accusing Hermione of sleeping with Polixenes. He then has his wife taken off to jail. The third act is where we see the first contest, or agon. This takes place when Paulina brings the baby daughter from jail and presents it to Leontes. The two battle back and forth, attempting to prove themselves. The fourth act is the main agon, or the place at which we are at the peak of competition. Hermione stands before the king and the lords and she denies infidelity. However, no matter how convincing she is, Leontes' mind is set as to her actions in the past. The fifth act is the resolution, and this is when the oracle is read. Leontes realizes his jealousy and his errors, and is punished by Apollo, who kills

Congo Poverty

Poverty has worsened in the Republic of Congo since the 1980s and half the country’s people now live below the poverty line. This average, however, masks wide geographic and economic inequalities. Most of the country’s poor people (64. 8 per cent) live in rural areas and women are among the hardest hit by poverty. In 2006, more than a third of children under five in rural areas suffered from malnutrition. Access to water is also poor in rural areas where only 11 per cent of people can get water compared with 75 per cent of people in urban areas.Rural people also have a higher unemployment rate with close to 50 per cent of the economically active rural population being out of work. Young people and vulnerable groups are particularly hard hit. The country’s turbulent history — a troubled transition from centralized planning under a Marxist government to a market economy, together with economic mismanagement, military coups and brutal civil conflict during th e 1990s — have all left their marks. The vital national rail line and adjacent rural roads forming the Congo's economic lifeline were ruined.At the height of the conflict, about one third of the country's people were displaced. The chronic financial crisis became acute and the financial sector came close to collapse. Poverty became deeper in the rural areas of the Congo where poor people are now powerless, vulnerable and isolated. Transportation costs are very high which seriously hampers small producers’ access to markets. HIV/AIDS affects 5. 3 per cent of the population, but affects the 15-49 year age group the most and is an obstacle to reducing poverty in the Congo.An estimated 90,000 adults and children were living with HIV/AIDS at the end of 2003. The government supports a multi-agency initiative implementing a ten-year programme to assist people living with HIV/AIDS. Who are the Congo's rural poor people? Although half the country’s people live below the poverty line, the poorest people are in rural areas where they earn a livelihood as are small-scale farmers and fishers. There are also poor people living in peri-urban areas who have no access to land. Because of the low population density in rural areas, access to land is not a major problem for most rural people.But in peri-urban areas, where small plots can be profitable, land has become a scarce resource, and people without access to land or off-farm employment are the poorest of the poor. The most vulnerable of all poor people are young people and women, who are the primary agricultural producers and processors. Where are they? Poverty is most severe in the Congo's rural areas where people are more isolated and there is little investment. Why are they poor? Despite the country’s huge potential, there are several causes of the poverty in the Congo: * microfinance in rural areas is almost non-existent; low agricultural productivity as a result of traditional cultivation m ethods, insufficient use of inputs such as improved seeds and planting materials and fertilizers; * vehicles, access roads, crossings and navigation channels are in very poor condition which makes transport and other costs high; * difficulties in marketing because of weak collection and distribution organizations, basic processing equipment and a frail communication system connecting producers, traders and consumers. Not to be mixed with the neighboring Republic of Congo, the Democratic Republic of the Congo has become the poorest country in the world as of 2010.Democratic Republic of the Congo was known as Zaire until 1997. Congo is the largest country in the world that has French as an official language – the population of D. R Congo is about six million larger than the population of France (71 million people in D. R Congo vs 65 million in France). The Second Congo War beginning in 1998 has devastated the country. The war that involves at least 7 foreign armies is the deadl iest conflict in the world since World War II – by 2008 the Second Congo War and its aftermath had killed 5. 4 million people. Congo Poverty Poverty has worsened in the Republic of Congo since the 1980s and half the country’s people now live below the poverty line. This average, however, masks wide geographic and economic inequalities. Most of the country’s poor people (64. 8 per cent) live in rural areas and women are among the hardest hit by poverty. In 2006, more than a third of children under five in rural areas suffered from malnutrition. Access to water is also poor in rural areas where only 11 per cent of people can get water compared with 75 per cent of people in urban areas.Rural people also have a higher unemployment rate with close to 50 per cent of the economically active rural population being out of work. Young people and vulnerable groups are particularly hard hit. The country’s turbulent history — a troubled transition from centralized planning under a Marxist government to a market economy, together with economic mismanagement, military coups and brutal civil conflict during th e 1990s — have all left their marks. The vital national rail line and adjacent rural roads forming the Congo's economic lifeline were ruined.At the height of the conflict, about one third of the country's people were displaced. The chronic financial crisis became acute and the financial sector came close to collapse. Poverty became deeper in the rural areas of the Congo where poor people are now powerless, vulnerable and isolated. Transportation costs are very high which seriously hampers small producers’ access to markets. HIV/AIDS affects 5. 3 per cent of the population, but affects the 15-49 year age group the most and is an obstacle to reducing poverty in the Congo.An estimated 90,000 adults and children were living with HIV/AIDS at the end of 2003. The government supports a multi-agency initiative implementing a ten-year programme to assist people living with HIV/AIDS. Who are the Congo's rural poor people? Although half the country’s people live below the poverty line, the poorest people are in rural areas where they earn a livelihood as are small-scale farmers and fishers. There are also poor people living in peri-urban areas who have no access to land. Because of the low population density in rural areas, access to land is not a major problem for most rural people.But in peri-urban areas, where small plots can be profitable, land has become a scarce resource, and people without access to land or off-farm employment are the poorest of the poor. The most vulnerable of all poor people are young people and women, who are the primary agricultural producers and processors. Where are they? Poverty is most severe in the Congo's rural areas where people are more isolated and there is little investment. Why are they poor? Despite the country’s huge potential, there are several causes of the poverty in the Congo: * microfinance in rural areas is almost non-existent; low agricultural productivity as a result of traditional cultivation m ethods, insufficient use of inputs such as improved seeds and planting materials and fertilizers; * vehicles, access roads, crossings and navigation channels are in very poor condition which makes transport and other costs high; * difficulties in marketing because of weak collection and distribution organizations, basic processing equipment and a frail communication system connecting producers, traders and consumers. Not to be mixed with the neighboring Republic of Congo, the Democratic Republic of the Congo has become the poorest country in the world as of 2010.Democratic Republic of the Congo was known as Zaire until 1997. Congo is the largest country in the world that has French as an official language – the population of D. R Congo is about six million larger than the population of France (71 million people in D. R Congo vs 65 million in France). The Second Congo War beginning in 1998 has devastated the country. The war that involves at least 7 foreign armies is the deadl iest conflict in the world since World War II – by 2008 the Second Congo War and its aftermath had killed 5. 4 million people.

Capital punishment in the Islamic Republic of Iran

In recent years, many Muslims have come to accept the notion of democracy but there is a variety of opinion as to its precise meaning. They have sought to delineate Islamic forms of democracy, or popular political participation, seeking to provide an Islamic rationale whose legitimacy finds its roots in tradition. The Islamification of democracy has been based on a modern process of reinterpretation of the traditional Islamic concepts of political deliberation or consultation, community consensus, and personal interpretation or reinterpretation to support notions of parliamentary democracy; this also extends to include representative elections, and religious reform. Islamic organizations such as the Muslim Brotherhoods in Egypt and Jordan, Algeria’s Islamic Salvation Front, Indonesia’s Muhammadiya and Nahdatual Ulama ostensibly have advocated the principle of democratic elections and, have participated in parliamentary elections (Common Dreams NewsCenter, 2005) As with the interpretation of Islam, notions of democracy and the structuring of administration of justice take on different forms in different Muslim countries with different experience. Throughout the Islamic world, governments have adopted varying degrees of self-representation in response to unique historical circumstances. Turkey, for example, is a parliamentary, secular democracy. Indonesia is one of the world's largest republics, but an uncertain one as the nation still struggles to evolve a representative political system after decades of repressive authoritarian rule. Iraq is currently a case study in nation-building in the aftermath of the dictatorial regime of Saddam Hussein and Iran is a theocratic republic with a growing democratic reform movement. Whilst many Islamic states have moved closer to democracy, the aforementioned groups and States along with several other Islamic States, particularly in the Middle East, advocate the death penalty as a capital punishment for many different types of crimes. It has been claimed that Iran’s execution rate is second in the world only to that of China. However, this assertion has also been variously dismissed by the regime as exaggeration of the facts (Gelbart, 2010). Nevertheless, the death penalty is legal and permitted for certain crimes in Iran. Capital punishment can be administered for the crimes such as treason, rape, sodomy, terrorism, murder, the trafficking of drugs, paedophilia, kidnap and armed robbery (FIDH, 2011). The present Iranian regime has been a subject of controversy and stringent criticism in the West for some time now. The current central disputes focus predominantly around the research and manufacture of nuclear weapons although it has also received controversy for its policy on execution and capital punishment, perhaps the most controversial occurring over the execution of those under 18, considered by law as not yet adult (minors). These State-legitimised executions have been raised as issues because they directly violate the Convention of the Rights of the Child, a treaty signed by Iran which protects children from execution (EMINE, 2012). Iran has attempted to defray these allegations by claiming dispensation in these cases (and some others) because certain sections of the Convention have been deemed incompatible with ‘Islamic jurisprudence’ (DN. SE, 2008). The Iranian regime has also received criticism for the alleged use of stoning as a means of exacting the death penalty, although these allegations have been denied by the Iranian judiciary as Western propaganda, along with the allegations of the execution of minors (BBC NEWS, 2005). In February 2012 a new penal code was adopted by Iran which officially legislated against the administration of the death penalty to minors (those under the age of 18) and those of who are subject to diminished mental development. In some rare instances the death penalty can still be applied to minors who commit murder between the ages of 15 and 18 years old but only if the judge is completely confident that the crime was entirely and absolutely premeditated and that the perpetrators in question are as mentally developed as adults (Bozorgmehr, 2010). The issue of Iranian executions carried out against minors has also been a salient point in the campaigns of numerous human rights groups. These groups claim that in spite of Iran’s signing on the Convention on the Rights of the Child they are actually the largest executor of minors in the world. This may be due to the disparity of definition regarding children in Iran. The Islamic Penal Code (Article 49) defines a child in Iran, as stipulated by Islamic law, as ‘someone who has not reached the age of bulugh (puberty)’ (Human Rights Watch, 2008). This discrepancy may be due to Iran’s use of the lunar Islamic calendar for the determination of criminal responsibility, as opposed to the standard solar calendar, which is longer. This means that in some cases a criminal who faced the death penalty Iran would be tired as an18 year old in accordance with Islamic years but only be 17 years old in the Western standard solar calendar (O’Toole, 2007). As Marx (1843) famously asserted ‘Religion is the opium of the masses’. Throughout all history, religion has played the starring role in much of human conflict, with philosophical, political, sociological, as well as physical repercussions. Most of religions profess and share positive life philosophies and values, although it is commonly recognised that some religious entities and States have used their power to realise crimes against humanity. Some religious regimes have also used the respective doctrine of their associated religions, to carry out perceivably draconian brutality against their people, be it for political disagreement or legal dissent. It is difficult to foresee how Islamic societies can realise their tremendous potential without genuine political reform. Evidently, it is not Islam that is the greatest obstacle to serious democratisation and reform against the death penalty. On the contrary, the most important impediment is the continuing resistance of established political regimes, whose leaders espouse the language of democracy but rarely permit political liberalisation beyond that which they can orchestrate and control. Mona Yacoubian (Gelbart, 2010) makes a persuasive case for greater international involvement in urging the Iranian government toward greater reform. The key to the success of democratisation and reformation of the death penalty in Islamic societies is imposition of more freedom, expanding freedom of the press, freedom of religion, freedom of thought, and freedom to form independent organisations. The process may be long and slow but it must be real, sustainable, and measures should be taken to prevent the reversal of it. History shows that many governments in the Muslim world have become adept at promising democratic reforms only to fail on their promises ad deliver more oppression. In this regard, the international community needs to exert sustained pressure on the existing governments to sue for liberalisation, democratisation and extension of civil liberties: only through such routes can true societal freedom be attained. Real and genuine reforms are needed; liberal and moderate voices cannot be heard in an environment of fear and repression. The United States and European countries should stop implicitly and explicitly supporting all Middle Eastern dictatorships and oppressive regimes (rather than just those who operate in accordance with their political machinations); this they should do in the name of stability and to promote peace and strengthen the voices of liberal Islam, rather than propagating sometimes spurious propaganda in order to exercise military power and at the same time undermining their own arguments. Muslim countries must also gain experience with democratic institutions and practices. Nonetheless, the success to the development of democracy will necessarily be dependent on the success of the citizens to ultimately resolve their inner crisis, but this situation in turn will always be hampered unless the general unrest and political instability either plateaus or resolves of its own volition.

The eNotes Blog Seattle City of Literature and Our Bookworm’s Guide to Enjoying theCity

Seattle City of Literature and Our Bookworm’s Guide to Enjoying theCity What Is a City of Literature? The United Nations Educational, Scientific, and Cultural Organization (UNESCO) announced in October that Seattle has been designated a City of Literature. After five years of attempting to secure a bid, Seattle City of Literature finally achieved its goal. Seattle now joins an exclusive group of culturally creative cities across the globe and is the second city in the United States to be classified as a City of Literature, the other one being Iowa City (home of the renowned Iowa Writers’ Workshop). What Is a City of Literature? A City of Literature is a city that has demonstrated fervent enthusiasm and passion for literature, publishing, and other forms of written expression. UNESCO designates cities in seven different fields: Crafts and Folk Arts, Design, Film, Gastronomy, Literature, Media Arts, and Music. Essentially, all creative cities seek to enhance a deeper understanding of history and culture through creative endeavors. Furthermore, they wish to implement creativity and culture into   policies and industries specific to their respective cities. What Does This Mean for Seattle? As Stesha Brandon, literature and humanities director of Seattle Public Library said, â€Å"What it does is that it allows us to connect with networks all over the world, in multiple disciplines, to find opportunities to build understanding through the literary arts and other arts. We look at it as an opportunity, especially in this very divisive time, for us to help build bridges to people through the literary arts.† Exploring Seattle as the City of Literature: If you are visiting Seattle or showing visitors around, Seattle is the perfect city for booklovers. With hot mugs of coffee or tea waiting on every corner, and the perfect reading weather at all times, Seattle was made for readers. Here at (located right here in Capitol Hill!), we’ve compiled a list of must-see places to enjoy Seattle as a bookworm. (You should also download a handy map we made of must-visit Seattle-area bookstores.) Elliott Bay Book Company Perhaps the most famous independent bookstore in Seattle, Elliott Bay Book Company is located in the eccentric neighborhood of Capitol Hill. With towering cedar shelves, numerous levels with countless titles, selections, and exciting events happening every day, Elliott Bay Book Company is a delight to visit. Stop by Little Oddfellows, the cafe located in the store, and enjoy a cappuccino or, my personal favorite, their kombucha on tap.    Open Books: A Poem Emporium Open Books is brimming with over 100,000 used, new, and out-of-print poetry books. Situated in the charming neighborhood of Wallingford, Open Books maintains a peaceful and calm ambiance as shoppers browse the titles and even read a couple of poems. Open Books hosts readings, workshops, and discussions in-store as well. Seattle Public Library: Central Location Just a few blocks away from the famous Pike Place Market, the Central Location of Seattle Public Library is a modern and towering building with the capacity to hold more than 1.45 million books and other materials. Currently, they have a million items in their collection. In addition to their impressive collection, the architecture is unique and modern. Pro Tip: Head straight to the top and you can catch amazing views of the interesting windows and sights of downtown Seattle. With countless events, talks, and discussions hosted at the location, as well as innovative technological adaptations, the Central Location embodies Seattle’s intersection of tech and literary arts. University of Washington: Suzzallo Library Reading Room A literary trip to Seattle is not complete without visiting University of Washington’s famed â€Å"Harry Potter Room.† Suzzallo Library’s Reading Room features vaulted ceilings, leaded-glass windows, and long wooden tables and shelves full of books. Step in and you feel like you’ve been instantly transported to Hogwarts- perfect for hiding in the rain and reading the day away. Ada’s Technical Books Cafe What would a Seattle exploration be without some good coffee? Ada’s is part-bookstore, part-cafe centered around computers, mathematics, and physics. It’s a nerd’s paradise with themed decorations, eclectic used and new gifts, toys, and an impressive vegetarian-food and coffee menu. Book Larder For the foodie and cookbook fanatic, Book Larder is the destination to visit. Self-proclaimed as a â€Å"community cookbook store,† Book Larder hosts many cooking classes and visits from cookbook authors. Selling an extensive collection of cookbooks including new, used, and imported from different countries, they will leave you hungry and ready to cook!

Comparing Japanese and European Serfdom

Comparing Japanese and European Serfdom Although Japan and Europe did not have any direct contact with one another during the medieval and early modern periods, they independently developed very similar class systems, known as feudalism. Feudalism was more than gallant knights and heroic samurai, it was a way of life of extreme inequality, poverty, and violence. What Is Feudalism? The great French historian Marc Bloch defined feudalism as: A subject peasantry; widespread use of the service tenement (i.e. the fief) instead of a salary...; supremacy of a class of specialized warriors; ties of obedience and protection which bind man to man...; [and] fragmentation of authority- leading inevitably to disorder. In other words, peasants or serfs are tied to the land and work for the protection afforded by the landlord plus a portion of the harvest, rather than for money. Warriors dominate society and are bound by codes of obedience and ethics. There is no strong central government; instead, lords of smaller units of land control the warriors and peasants, but these lords owe obedience (at least in theory)  to a distant and relatively weak duke, king or emperor. The Feudal Eras in Japan and Europe Feudalism was well established in Europe by the 800s CE but appeared in Japan only in the 1100s as the Heian period drew to a close and the Kamakura Shogunate rose to power. European feudalism died out with the growth of stronger political states in the 16th century, but Japanese feudalism held on until the  Meiji Restoration  of 1868. Class Hierarchy Feudal Japanese and European societies were built on a system of hereditary classes. The nobles were at the top, followed by warriors, with tenant farmers or serfs below. There was very little social mobility; the children of peasants became peasants, while the children of lords became lords and ladies. (One prominent exception to this rule in Japan was Toyotomi Hideyoshi, born a farmers son, who rose to rule over the country.) In both feudal Japan and Europe, constant warfare made warriors the most important class. Called knights  in Europe and samurai  in Japan, the warriors served local lords. In both cases, the warriors were bound by a code of ethics. Knights were supposed to conform to the concept of chivalry, while samurai were bound by the precepts of bushido, the way of the warrior. Warfare  and Weaponry Both knights and samurai rode horses into battle, used swords, and wore armor. European armor was usually all-metal, made of chain mail or plate metal. Japanese armor included lacquered leather or metal plates with silk or metal bindings. European knights were almost immobilized by their armor, needing help up on to their horses, from where they would simply try to knock their opponents off their mounts. Samurai, in contrast, wore light-weight armor that allowed for quickness and maneuverability, at the cost of providing much less protection. Feudal lords in Europe built stone castles to protect themselves and their vassals in case of attack. Japanese lords, known as  daimyo, also built castles, although Japans castles were made of wood rather than stone. Moral and Legal Frameworks Japanese feudalism was based on the ideas of the Chinese philosopher Kong Qiu or Confucius (551–479 BCE). Confucius stressed morality and filial piety, or respect for elders and other superiors. In Japan, it was the moral duty of the daimyo and samurai to protect the peasants and villagers in their region. In return, the peasants and villagers were duty-bound to honor the warriors and pay taxes to them. European feudalism was based instead on Roman imperial laws and customs, supplemented by Germanic traditions and supported by the authority of the Catholic Church. The relationship between a lord and his vassals was seen as contractual; lords offered payment and protection, in return for which vassals offered complete loyalty. Land Ownership and Economics A key distinguishing factor between the two systems was land ownership. European knights gained land from their lords as payment for their military service; they had direct control of the serfs who worked that land. In contrast, Japanese samurai did not own any land. Instead, the daimyo used a portion of their income from taxing the peasants to provide the samurai a salary, usually paid in rice. Role of Gender   Samurai and knights differed in several other ways, including their gender interactions. Samurai women, for example, were expected to be strong like the men  and to face death without flinching. European women were considered fragile flowers who had to be protected by chivalrous knights. In addition, samurai were supposed to be cultured and artistic, able to compose poetry or write in beautiful calligraphy. Knights were usually illiterate, and would likely have scorned such past-times in favor of hunting or jousting. Philosophy of Death Knights and samurai had very different approaches to death. Knights were bound by Catholic Christian law against suicide  and strove to avoid death. Samurai, on the other hand, had no religious reason to avoid death and would commit suicide in the face of defeat in order to maintain their honor. This ritual suicide is known as seppuku (or harakiri). Conclusion Although feudalism in Japan and Europe has vanished, a few traces remain. Monarchies remain in both Japan and some European nations, though in constitutional or ceremonial forms. Knights and samurai have been relegated to social roles or honorific titles. And socio-economic class divisions remain, though nowhere nearly as extreme.

How to Conjugate the Verb Avere in Italian

How to Conjugate the Verb Avere in Italian In Italian, â€Å"avere† can be defined as:   To haveTo ownTo obtainTo holdTo wearTo receive What to Know About â€Å"Avere† It’s an irregular second-conjugation verb, so it doesn’t follow the typical -ere verb ending pattern.It’s a transitive verb, so it takes a direct object.The infinito is â€Å"avere.†The participio passato is â€Å"avuto.†The gerund form is â€Å"avendo.†The past gerund form is â€Å" avendo avuto.† Indicativo/Indicative Il presente io ho noi abbiamo tu hai voi avete lui, lei, Lei ha essi, Loro hanno Esempi: Abbiamo fame! Possiamo andare in pizzeria? - We’re hungry! Can we go to the pizzeria?Ho un brutto presentimento! - I have a bad feeling! Il passato prossimo io ho avuto noi abbiamo avuto tu hai avuto voi avete avuto lui, lei, Lei, ha avuto essi, Loro hanno avuto Esempi: Quel giorno ho avuto tanta paura. Non volevo vederlo. - I was really scared that day. I didn’t want to see him.Quei ragazzi hanno avuto un’infanzia infelice. - Those guys had a sad childhood. L’imperfetto io avevo noi avevamo tu avevi voi avevate lui, lei, Lei aveva essi, Loro avevano Ad esempio: Quando avevo nove anni, sono andato a Roma con i miei. - When I was nine years old, I went to Rome with my parents. Il trapassato prossimo io avevo avuto noi avevamo avuto tu avevi avuto voi avevate avuto lui, lei, Lei aveva avuto essi, Loro avevano avuto Ad esempio: Si fidi (di me), non aveva avuto nessun’ importanza. - Trust me, it wasn’t important at all. Il passato remoto io ebbi noi avemmo tu avesti voi aveste lui, lei, Lei ebbe essi, Loro ebbero Esempi: Ebbe un gatto che si chiamava Alberto. - He had a cat called Alberto.Quel giorno i miei genitori ebbero un colpo di fortuna. - My parents had a stroke of luck that day. Il trapassato remoto io ebbi avuto noi avemmo avuto tu avesti avuto voi aveste avuto lui, lei, Lei ebbe avuto essi, Loro ebbero avuto TIP: This tense is rarely used, so don’t worry too much about mastering it. You’ll find it in very sophisticated writing. Il futuro semplice io avr noi avremo tu avrai voi avrete lui, lei, Lei avr essi, Loro avranno Ad esempio: Avrà ² cura di te. - I’ll take care of you. Il futuro anteriore io avr avuto noi avremo avuto tu avrai avuto voi avrete avuto lui, lei, Lei avr avuto essi, Loro avranno avuto Ad esempio: Ha fatto le bizze? Strano, avr avuto fame. - She had a tantrum? Weird, she must have been hungry. Congiuntivo/Subjunctive Il presente che io abbia che noi abbiamo che tu abbia che voi abbiate che lui, lei, Lei abbia che essi, Loro abbiano Ad esempio: Penso che tu abbia un buon lavoro, non credi? - I think you have a good job, you don’t think so? Il passato io abbia avuto noi abbiamo avuto tu abbia avuto voi abbiate avuto lui, lei, egli abbia avuto essi, Loro abbiano avuto Ad esempio: Malgrado abbia avuto voglia di un gelato, non ne ho mangiato. - Even though I wanted an ice cream, I didn’t eat one. L’imperfetto io avessi noi avessimo tu avessi voi aveste lui, lei, egli avesse essi, Loro avessero Ad esempio: Credevo che tu avessi due sorelle, invece ne hai solo una. - I thought you had two sisters, but instead, you only have one. Il trapassato prossimo io avessi avuto noi avessimo avuto tu avessi avuto voi aveste avuto lui, lei, Lei avesse avuto essi, Loro avessero avuto Esempi: Se avessero avuto freddo, me lo avrebbero dovuto dire! - If they were cold, they should have told me!Pensavo che tu avessi avuto sufficiente tempo per pensare! - I thought you’ve had enough time to think! Condizionale/Conditional Il presente io avrei noi avremmo tu avresti voi avreste lui, lei, Lei avrebbe essi, Loro avrebbero Esempi: Professore, avrei una domanda.. - Professor, I have a question. (formal)Avrei proprio voglia di un gelato! - I would really have an ice-cream right now! Il passato io avrei avuto noi avremmo avuto tu avresti avuto voi avreste avuto lui, lei, egli avrebbe avuto essi, Loro avrebbero avuto Ad Esempio Non avrei mai avuto il coraggio di trasferirmi in Italia tutta sola! - I would have never had the courage to move to Italy all by myself!

Ethics and Society Essay Example | Topics and Well Written Essays - 1250 words

Ethics and Society - Essay Example It involves doing what you consider ethical in the society. In other words, ethical life involves doing the right thing as obliged by the society. The right and good are two different ideas that expound on moral values. These two ideas are very common in our society, and many people tend to interchange them in their communication as well as reference of some things in the society. However, the two are very distinct in what they mean. The idea of the right is related to something obligatory, something that one has to do or follow. In other words ‘right’ defines a moral duty. The idea of good, on the other hand, refers to whatever is desirable. It refers to whatever is worth doing in the society or something that is worth to have. In other words, ‘good’ enhances one’s life mainly when it is part of the life (Timmons, 2012). From the definitions, one can deduce that obligatory and the desirable are totally different things. For instance, pleasure that arise as a result of somebody’s success cannot be regarded as obligatory even though it is morally admirable. Observing social norms is regar ded as a right. Every person is obliged to follow the social norms of oneself society. The activities taking place in the world are a reflection of individual acts. Every person’s act contributes immensely to the way we perceive the world. In other words, the happenings in the world are the products of individual thoughts as well as decisions. My theory can be regarded as an ethical intuitionism because it expounds on the existence of moral beliefs that are determined through not only intuition, but also via intuitive awareness. According to my theory, it is the responsibility of an individual to determine the wrongness or rightness of the decision through referring to these moral beliefs and values. Ethical intuitionism is a value-based theory that is more act-centered that agent-centered (Padilla, 2012). This is evidenced by the responsibility an individual