Ancient Middle East - Lesson 1 Essay Example | Topics and Well Written Essays - 3000 words

Ancient Middle East - Lesson 1 - Essay Example B. repetition of words, phrases, or sentences that have the same grammatical structure or that compare or contrast ideas C. intentional repeating of a sound, word, phrase, line, or idea in order to create a particular literary effect D. a comparison of two things to show that they are alike in certain respects E. a figure of speech in which a speaker directly addresses an absent or dead person, a deity, an abstract quality, or something nonhuman as if it were present and capable of responding Question 2 What characteristic of an epic hero does Gilgamesh display when he tells of his plans for the river plant? weakness, since he wants it only for his own use ignorance, since he does not realize it is poisonous kindness, since he intends to give it to the elderly confusion, since he knows it cannot endure Question 3 One of the themes of the Epic of Gilgamesh is the search for immortality, which involves Gilgamesh's traveling to the underworld. Which phrase best describes the Sumerian underworld that Gilgamesh enters as part of his search? a land of dust and darkness a land of hard work and pain a land of abundance and beauty a land of winged creatures and kings Question 4 Which of the following is evidence of the influence of Mesopotamian culture in the Epic of Gilgamesh? Enkidu and Gilgamesh become friends. Gilgamesh encounters many gods in his journey. Gilgamesh is sometimes boastful. Utnapishtim is immortal. ... does not trust her beloved to return. prefers to spend time away from her beloved. worries more about her beloved's happiness than her own.   Ã‚  Question 8    In Most Beautiful Youth Who Ever Happened, the words "love of you goes round and round" reveal that the speaker wishes that her love would stop. worries that her love is hopeless. feels intense, powerful love. sees love as a silly game.   Ã‚  Question 9    The epithet, "O Sole God beside whom there is none!" from The Great Hymn to the Aten, emphasizes Aten's great beauty. supreme power. intense loneliness. extreme isolation.   Ã‚  Question 10    The epithet from The Great Hymn to the Aten, "You rouse them for your son who came from your body, / The King who lives by Maat," implies that worshipers of Aten will rise from the dead. will be like a son to Maat. should fight invaders. should obey the pharaoh.   Ã‚  Question 11    The epithet from The Great Hymn to the Aten, "Lord of all who toils for them," character izes Aten as kind and loving toward his people. caring only toward people who work for him. caring only toward people who work for others. harsh and demanding of his people.   Ã‚  Question 12    Which of these would NOT be appropriate to include in an original praise poem? an epithet: "Ocean, home to sea creatures" an apostrophe: "Little bird, carry my love to my beloved" compliments to the person or object that is the subject of the poem comments on how the subject of the poem has disappointed the speaker   Ã‚  Question 13    The story, In the Beginning, uses repetition to reinforce the important idea that God ended his work and rested on the seventh day. God thought that the things he had made were good. those who sinned against God would be punished. Adam

Philosophy Essay Example | Topics and Well Written Essays - 2000 words

Philosophy - Essay Example he possibility of the program itself, that is, the general program which is what constitutes the context of the picture theory of meaning is ascribe and ascertain a "totality of facts". He claims at the outset of the text that "the world is the totality of facts, not of things"[Tract. 1.1]. So, to take this absurdity one step further, a metaphor is necessary to describe this wider program. Wittgenstein's picture theory, once reduced to being either factually true or factually false, is equivalent to an attempt to draw a map of the world on a 1:1 ratio. That is, a picture perfect image where there is no discernible difference between the difference of the description of things, alongside with the very description itself. This is of course, close to being impossible, the world which Wittgenstein is referring to is a world of "facts", and the picture theory of meaning is one which is not describing the world of the senses, although the senses can often perceive factually true phenomena. To use a metaphor from a fairly obtuse philosopher, Martin Heidegger, there is a distinction between the "earth and world" for Wittgenstein, and if one mistakes his world for the earth (or, that which is perceived by the senses), then, one lapses into viewing the totality of facts as pictured, as achieving nothing less than a map of the earth on a 1:1 ratio. This is of course absurd, which is in a sense why one has to view the Tractatus as a type of idealism., and more importantly a theory of ontology or of the nature of reality. Further, his concern resembles more of a possible world than an actual world in this regard, and one might phrase this program in the following way: supposing one wanted to exhaust the possibilities of truth, what type of formal system along with its... Exhausting the limits of reason concerning reality, perhaps there is another and more ‘silent’ means which Wittgenstein sought in order to establish to fulfil what Max Black refers to as the â€Å"metaphysical obsession†. It is ultimately difficult to ‘transcend’ the ‘otherness’ of social existence, or social life, and therefore, such an attempt can really only provide for a state of alienation, and arguably a form of false consciousness. Heidegger characterizes human existence as 'being-in-the-world'. This expression contains two notions: 'being-in' and 'in-the-world'. Thus, human existence is essentially 'being-in'. It involves the idea of 'there'(Da). So human existence is the 'Da' of the 'Sein' of the world. The main concern, of this section is to dwell on the nature of Dasein by analyzing the way in which Dasein is in his 'there', viz., his 'being-in'. In elaborating this point, we will consider the meaning and modes of Dasein's 'being-in' and knowing the world as a typical mode of Dasein's 'being-in'. concepts which are essentially a private language? The language of everydayness is important because it says a lot about what Heidegger meant by language. That is, even though what was being talked about had a somewhat negative connotation. The line between the social and the individual is one that is at the forefront of consideration. 'Being in the World' is a fundamental fact about human existence, but so too with finitude. Part of being socialised, involves a relationship with language and one of the forms or types of language that Heidegger is most critical of, is the language associated with the throwness of everydayness, which is a mouthful. Our struggle with language as individuals, is a struggle with finitude or our own finitude which stands as a 'fact' about our ontology.