Ahangzi Chapter Summaries

Unbroken begins the novel with a dedication then a quote from Walt Whitman. After the Table of Contents, there is a map representing the Western Coast of the United States, Japan, and the Pacific Ocean. It is this area where the story of Louis Zamperini takes place. After the map there is a two page preface. Then the story begins and is broken into thirty-nine chapters. These chapters are then broken into five parts, each part a different stage of Zamperini’s life. After, there is an eighteen page epilogue, eight pages of acknowledgments, fifty-two pages of notes, and a fifteen page index.

Mr. Gawande starts his literature on washing hands. He introduces two friends a microbiologist and an infectious disease specialist. Both work hard and diligently against the spread of diseases just like Semmelweis who is mentioned in the chapter. Something I learned, that not many realize, is that each year two million people acquire an infection while they are in the hospital. Mainly because the clinicians only wash their hands one-third to one-half as many times as they should. Semmelweis, mentioned earlier, concluded in 1847 that doctors themselves were to blame for childbed fever, which was the leading cause of

our teeth with equal parts of baking soda and salt, mixed into a paste with a little water in the

In this chapter we start seeing a flow threw the book Etta Mae is getting back from another one of her trips and is coming to her home which she shares with her good friend Mattie Michaels. As she arrives in a new car , with a new outfit and carrying records. This chapter the author , Gloria Naylor adds in song lyrics to give us the reader some additional information on the evens happing . “I love my man I’m a liar if I say I don’tI love my man I’m a liar if I say I don’t But I’ll quit my man I’m a liar if I say I won’t I’ve been your slave, baby Ever since I’ve been your babe I’ve been your slave Ever since I’ve been your babe But before I’ll be your dogI’ll see you in your grave My man wouldn’t give me no breakfast Wouldn’t give me no dinner Squawked about me supper then he put me outdoors Had the nerve to lay a matchbox on my clothes I didn’t have so many But I had a long, long way to go”

Waiting til’ the midnight hour begins outlining the front runners of the civil rights movement. The chapter Starts in april 1957. It mentions a horrific scene of Johnson X after being assaulted by police officers was screaming allah prayers. Angry mob in the beginning james hicks editor of major newspaper contacted Malcolm X. Malcolm X was then advocating for him and that he receive the correct medical attention. Furthermore, if he did not receive this, he showed that he could be every militant being soldiers in military style lines.

Predictions: My predicted of this chapter was that it was going to say the same thing that I was thinking. But guess not. But as I started reading further into the book it give you some interest ways to so what or who care. But my real prediction was that the writer of this book” they say I say “was give us permission to literally saying who care and starting an argument with the writer of the book.

Hsun Tzu's philosophy is built from the idea that human beings are by nature inherently evil, and the good they produce will only come through their conscious activity. Hsun Tzu believes that if man follows his nature and indulges in his natural desires, without transforming himself by conscious activity he is doomed to fall victim to his evil nature. "Any man who follows his nature will inevitably become involved in wrangling and strife, will violate the forms and rules of society, and will end as a criminal." Despite the pessimistic tone of Hsun Tzu's message he does propose conscious activity as a solution to man's evil. This paper will examine Hsun Tzu's perspective in light of both Mencius

In conclusion, I have described the afterlife and the death rituals in Ancient China by describing some of their practices as well as what they believed in. I characterized the afterlife and the beliefs of Ancient China by explaining and describing the different concepts and perceptions that tie in with my topic. I also described that in Ancient China they do use the use of terror management theory by knowing that they are going to die because they know that they are promised an afterlife (C. Davis, personal communication, October, 2016). As ethical responsibly goes, it is the chore to follow and continue the correct path, which ties in with the people of Ancient China being promised an afterlife as well (C. Davis, personal communication, September,

In “The Daodejing,” Laozi, similar to many prominent Chinese philosophers before and after his time, discusses his unique perspective of the “Way.” There is much controversy, however, regarding whether Laozi was the actual author of this text or was even a real person, and “his” work is thought to have been a composite. (For the purpose of clarity, throughout this paper, the author(s) of “The Daodejing” will be mentioned as Laozi.) Laozi’s vision of the “Way” is exceptionally challenging to define using words because of its metaphysical nature. Although this term is somewhat difficult to envision, it is what mankind should aspire and take action to be aligned with. According to Laozi, in “readings in Classical Chinese Philosophy,” the “Way” (or dao) is the “source, sustenance, and ideal state of all things in the world” (Laozi 158). It can be best thought of as the underlying guiding force of all events that occur in the universe, and mankind is closer to the “Way” when they realize that all things are interconnected and have an effect on one another. As might be expected, this vague definition isn’t a foolproof depiction of the eighty-one chapters in the “Daodejing,” but one is able to grasp a basic understanding of Laozi’s ineffable doctrine. Although numerous chapters are meaningful and could provide substantial analysis, this paper will focus in on Chapter Twelve. Ultimately, this chapter adequately and efficaciously compresses the teachings of “The Daodejing” into

One of the oldest philosophies in Chinese history is Confucianism. At the time of the warring states, Confucius wandered throughout China seeking a ruler who accepted the Confucian way. Since then, his ideas grew and are still relevant today. Throughout time other philosophers, Mengzi and Xunzi, have interpreted Confucius’ teachings and have long debated whether human nature is good or bad. I argue that human nature is not, as Mengzi believes, inherently good, instead, completely self-interested.

We have covered the general accounts of human nature found in Confucianism and Taoism in light of the historical backdrop of the Period of Warring States. Use your responses to the following general questions below as an opportunity to refer either to the Smith text and accompanying assigned scriptures(s), Smith video(s) on China, Confucianism, and Taoism, or any additional material covered in class. Look ahead to the next question on the chun tzu in order to plan on avoiding repetition of answers verbatim within each essay if there are areas of potential overlap.

Just as every plants and animal as evolved and changed throughout the course of its existence so has the definition of freedom while its’ meaning has stayed constant. Freedom has a perpetual meaning, however, humans have tried to change the definition based upon moral, ethical, social, and legal ideals that have through history been debated upon and never satisfied all. Freedoms’ perpetual meaning is that everyone, no matter race or gender, has the power or right to act, speak, or think as one wants without hindrance or restraint. As time progresses and new ideas flourish the definition of freedom either flourishes along with society or takes a drastic spiral downward usually with the opinions of humanity. In this essay we will be

In China during 406-221 BCE, the battling states between the Zhou and the Han Dynasties? were in a state of governmental disorder. Although the era was in a disruptive state, it ushered in a cultural opening that left a long lasting imprint on the Chinese history. As a result, three major belief systems surfaced Confucianism, Daoism, and Legalism in an attempt to achieve a sense of political order in a disorder period. There are distinctions in the way each of the belief systems approached the many problems that plagued the Chinese society. First, all of the founders were contemporaries in China. As well as considered philosophies, who studied the future, and sat out to focus on the present rather than the past. In contrast, Confucianism, Daoism and Legalism established various paths in search of an optimistic future for the success of China. Second, both Legalism and Confucianism developed a social belief system, but are considered a religion. However, both Legalism and Confucianism purpose was to create an orderly society in the hopes of prosperity. In contrast, Daoism does

This text often emphasizes the Heaven as the supreme power over everything below it. In contrast to Heaven, which represents purity, power, and righteousness, Zhuangzi depicts humanity as people that interfere with the natural way, like their punishment for criminals, as well as creative beings that can come up with ideas about the world and themselves, like knowing what is right and what is wrong. Although he accepts the Dao, he does not believe that people can truly learn the Dao by thought or books. Instead, using one’s intuition and prior experience is a greater teaching tool than studying about the Way. Zhuangzi’s text is intended to make the people aware that trying to learn the purpose of life is a fruitless task. He teaches that there is a time to talk and a time to think, and he even encourages to do both. His idea of the ideal man is a someone whose actions make him a perfect example for human morality. In Daoism according to Zhuangzi, the ideal man, also known as Zhenren 真人, was associated with perfect or wise person. Because of his perfection, the ideal man accomplished endless life and enduring fame. He was not subject to the lowly desires and dangers of the earth. In some cases, the ideal man is used to define a Chinese philosopher because of their wisdom and heightened spirituality. Other translations for the Zhenren were the “enlightened one” or the “Spiritual

People always wonder what makes them who they are. However, the extent to which our characters are derived from ourselves is always an argument for many philosophers. Marx, a German philosopher, and Mengzi, a representative thinker of Confucianism, present similar accounts in explaining how humans are shaped. Both Marx and Mengzi believe that our individual character is not solely shaped by ourselves but are shaped in ways by external forces. However, I will argue that, compared with Mengzi’s view of the moral attributes that inherently exist in humans themselves, Marx’s account is more systematic and compelling due to his emphasis of the effect of the interrelationship between humans themselves and the external forces of labor and social structures.