Sarita Beekie
Ms. Peifer
10 IB - Hour 5
15 April 2009
LRJ #3: Journal
In order to answer the question as to whether I believe that our society has similar values as a Confucian or Taoist society, I must add that it is not an easy task to even attempt to compare our fast-paced, grossly rich, consumeristic, greedy, unjust, power-hungry, narrow-minded, superficial society, to the ideal Confucian or Taoist society. For example, look at the "American Dream". However many different interpretations of this "dream" exist, the common thread in all of these interpretations deal with the (almost frightening) ease of obtaining material goods in our country, and yet we still find ourselves wanting more. Taoists condemn this behavior, as seen in the Tao-Te Ching, "To be overbearing when one has position when one has wealth and position is to bring calamity upon oneself" (it's almost as if that verse is speaking directly to us). It is also common knowledge that is not democracy, but instead, the wealthy and well-connected persons that control a large portion of this country's politics (think back a ways to the Blagojevich incident) but as the Master said so long ago, "The high office [is] filled by men of narrow views, ritual performed without reverence, [and] the forms of mourning observed without grief" (Waley 14). Our, "everything is about appearances" attitude is also frowned upon by Confucians. The Master himself said, "In old days men studied for the sake of self-improvement; nowadays men study in order to impress other people" (Waley 8). Speaking of impressing people, if I have anything profound to say in this journal entry, it is this: despite our country being plastered with pretty things, I know for one thing that any and all devout Confucians and Taoists would NOT be impressed by our society.
Wednesday, April 15, 2009
LRJ #5: Tu Fu's Poetry
Sarita Beekie and Ashley Fawkes
Ms. Peifer
10 IB - Hour 5
15 April 2009
LRJ #5: Tu Fu's Poetry
As far as Tu Fu's poems, "Night Thoughts Afloat" and "Jade Flower Palace", there are many similarities and differences concerning the mood, tone, setting, imagery, and concrete details. "Night Thoughts Afloat" takes place by a river in the night, which sets a secluded and tranquil mood. The concrete details describe that Tu Fu is, "retired for ill health" (Cooper 12) and the overall imagery (which is enhanced by the setting) paints a literary portrait of Tu Fu standing in complete solace by a river beneath the quiet, peaceful, night, but despite this serene atmosphere his mind is at unrest, as he wonders about, '[his] standing among the poets" (Cooper 9-10). The imagery and concrete details create a contemplative, and slightly remorseful tone, despite the languid mood of the poem.
Like "Night Thoughts Afloat", "Jade Flower Palace" also has a very contemplative and slightly remorseful tone, as Tu Fu asks himself, "What prince, long ago, built this palace, standing in ruins beside the cliffs?" (Cooper 3-5) which also describes the setting of this poem. Tu Fu goes on to create a wild and vivid imagery of a grand palace, crumbling from the weight of time, as, "There are green ghost fires in the black rooms. The shattered pavements are all washed away. Ten thousand organ pipes whistle and roar. The storm scatters the red autumn leaves. His dancing girls are yellow dust. Their painted cheeks have crumbled away. His gold chariots and courtiers are gone. Only a stone horse is left of his glory" (Cooper 5-16). An example of concrete details includes Tu Fu stating, " 'I sit on the grass and start a poem, but the pathos of it overcomes me' " (Cooper 16-18) which is due to the ominousness of this setting. In fact, the entire mood of this poem is quite ominous, and can be summed up perfectly by the concluding lines, "The future slips imperceptibly away. Who can say what the years will bring?" (Cooper 18-20).
Ms. Peifer
10 IB - Hour 5
15 April 2009
LRJ #5: Tu Fu's Poetry
As far as Tu Fu's poems, "Night Thoughts Afloat" and "Jade Flower Palace", there are many similarities and differences concerning the mood, tone, setting, imagery, and concrete details. "Night Thoughts Afloat" takes place by a river in the night, which sets a secluded and tranquil mood. The concrete details describe that Tu Fu is, "retired for ill health" (Cooper 12) and the overall imagery (which is enhanced by the setting) paints a literary portrait of Tu Fu standing in complete solace by a river beneath the quiet, peaceful, night, but despite this serene atmosphere his mind is at unrest, as he wonders about, '[his] standing among the poets" (Cooper 9-10). The imagery and concrete details create a contemplative, and slightly remorseful tone, despite the languid mood of the poem.
Like "Night Thoughts Afloat", "Jade Flower Palace" also has a very contemplative and slightly remorseful tone, as Tu Fu asks himself, "What prince, long ago, built this palace, standing in ruins beside the cliffs?" (Cooper 3-5) which also describes the setting of this poem. Tu Fu goes on to create a wild and vivid imagery of a grand palace, crumbling from the weight of time, as, "There are green ghost fires in the black rooms. The shattered pavements are all washed away. Ten thousand organ pipes whistle and roar. The storm scatters the red autumn leaves. His dancing girls are yellow dust. Their painted cheeks have crumbled away. His gold chariots and courtiers are gone. Only a stone horse is left of his glory" (Cooper 5-16). An example of concrete details includes Tu Fu stating, " 'I sit on the grass and start a poem, but the pathos of it overcomes me' " (Cooper 16-18) which is due to the ominousness of this setting. In fact, the entire mood of this poem is quite ominous, and can be summed up perfectly by the concluding lines, "The future slips imperceptibly away. Who can say what the years will bring?" (Cooper 18-20).
Tuesday, April 14, 2009
LRJ #4: Chinese Poetry
Sarita Beekie
Ms. Peifer
10 IB - Hour 5
14 April 2009
LRJ #4: Chinese Poetry
The compilation of historical Chinese poetry called the Book of Songs consists of 305 poems, two of these poems are, "O Oriole, Yellow Bird" and "What Plant is Not Faded?". A very apparent similarity in these two poems is the use of repetition which is used to emphasize the emotion that the poet is writing in. In the poem, "O Oriole, Yellow Bird", the narrator repeats at the end of every stanza that he, "must go back, go home to [his] own land and kin" (Waley 8) or some variation of this lament. This is because the narrator is currently in a foreign and unpleasant land, where, "the people...are not minded to nurture [him]" (Waley 5-7). Also, "one can come to no covenant [with the people of this land]" (Waley 12), and "one can come come to no understanding [with these people]" (Waley 19). In the second poem, "What Plant is Not Faded?" the second and third stanzas consists of the line, "Alas, for us soldiers" (Waley 7) which suits the overall theme of the poem perfectly, because the theme of the poem deals with the hardships of a soldier's life.
In Li Po's poem, "Quiet Night Thoughts", Li Po uses the imagery of him falling asleep and dreaming to convey a serene, peaceful, and secluded mood. In his poem, "Letter to His Two Small Children", the prominent emotions conveyed in this piece include remorse and longing. Prime examples of these emotions are apparent in the verses,"This is the tree I myself put in when I left you, nearly three years past; A peach tree now, level with the eaves, and I sailing cannot yet turn home!" (Waley 11-14) and, "I dreamt like this till my wits went wild, by such yearning daily burned within; so tore some silk, wrote this distant pang from me to you living at Wen Yang…" (Waley 22-25).
Letter to Our Bàbà
Between us is the Wu River's white foam
You're so far away, away from home.
But alone with nature, your soul is free,
While we're waiting by the peach tree.
We've kept good health and have grown quite tall
The colored leaves were quite lovely last fall.
Time has been our friend, not enemy,
While we're waiting by the peach tree.
Through your journey away, the world is shown
That our family is built on solid stone.
Until our reunion, we hope that happy you will be,
While we're waiting by the peach tree.
Ms. Peifer
10 IB - Hour 5
14 April 2009
LRJ #4: Chinese Poetry
The compilation of historical Chinese poetry called the Book of Songs consists of 305 poems, two of these poems are, "O Oriole, Yellow Bird" and "What Plant is Not Faded?". A very apparent similarity in these two poems is the use of repetition which is used to emphasize the emotion that the poet is writing in. In the poem, "O Oriole, Yellow Bird", the narrator repeats at the end of every stanza that he, "must go back, go home to [his] own land and kin" (Waley 8) or some variation of this lament. This is because the narrator is currently in a foreign and unpleasant land, where, "the people...are not minded to nurture [him]" (Waley 5-7). Also, "one can come to no covenant [with the people of this land]" (Waley 12), and "one can come come to no understanding [with these people]" (Waley 19). In the second poem, "What Plant is Not Faded?" the second and third stanzas consists of the line, "Alas, for us soldiers" (Waley 7) which suits the overall theme of the poem perfectly, because the theme of the poem deals with the hardships of a soldier's life.
In Li Po's poem, "Quiet Night Thoughts", Li Po uses the imagery of him falling asleep and dreaming to convey a serene, peaceful, and secluded mood. In his poem, "Letter to His Two Small Children", the prominent emotions conveyed in this piece include remorse and longing. Prime examples of these emotions are apparent in the verses,"This is the tree I myself put in when I left you, nearly three years past; A peach tree now, level with the eaves, and I sailing cannot yet turn home!" (Waley 11-14) and, "I dreamt like this till my wits went wild, by such yearning daily burned within; so tore some silk, wrote this distant pang from me to you living at Wen Yang…" (Waley 22-25).
Letter to Our Bàbà
Between us is the Wu River's white foam
You're so far away, away from home.
But alone with nature, your soul is free,
While we're waiting by the peach tree.
We've kept good health and have grown quite tall
The colored leaves were quite lovely last fall.
Time has been our friend, not enemy,
While we're waiting by the peach tree.
Through your journey away, the world is shown
That our family is built on solid stone.
Until our reunion, we hope that happy you will be,
While we're waiting by the peach tree.
Monday, April 13, 2009
LRJ #2: Tao-Te Ching
Sarita Beekie
Ms. Peifer
10 IB - Hour 5
13 April 2009
LRJ #2: Tao-Te Ching
I - This excerpt briefly explains the foundation Taoism. A cornerstone of the Taoist theology is that anything that is tangible, is also temporary. This is apparent in the verse, "The way that can be spoken of is not the constant way; the name that can be named is not the constant name" (Lau, I, 1-4). Another key aspect of Taoist belief the is also mentioned is the "mystical force" that created the earth and everything in the earth. This force is referenced in the lines, "The nameless was the beginning of the heaven and earth; the named was the mother of the myriad creatures" (Lau, I, 5-6). It can also be inferred that this force is "mystical" because it is "nameless". The excerpt also instructs people to not strive to understand the force, but to instead understand the natural products of the world, which is visible in the verse, "Hence always rid yourself of desires in order to observe its [the force's] secrets; but always allow yourself to observe its manifestations" (Lau, I, 7-8). This is because the force can take many forms, which includes the creations of the earth (because the earth was created by the force) and they are all a part of the intricate mystery of the universe, which is shown in the stanza, "These two [creations of the world and the force] are the same but diverge in name as they issue forth. Being the same they are called mysteries, mystery upon mystery--the gateway of the manifold secrets" (Lau, I, 9-12).
III - "Not to honor men of worth will keep the people from contention" (Lau, III, 1) is another way of saying, "idolizing honorable people will not make a person honorable them self". "Not to value goods which are hard to come by will keep them from theft" (Lau, III, 2) means that placing value on worldly objects will not keep someone from being greedy. This excerpt then continues to how certain, seemingly positive actions will result in negative consequences. That is why it advises, "Do that which consists in taking no action, and order will prevail" (Lau, III, 19) which ties in with the Taoist belief that people by nature are good.
IX - The verse, "There may be gold and jade to fill a hall but there is none who can keep them" (Lau, IX, 3) draws the focus of the excerpt to the fleeting nature of worldly possessions. "To be overbearing when one has wealth and position is to bring calamity upon oneself" (Lau, IX, 4) states that indulgence is vulgar and self-destructive. However, it is right to live in accordance with moderation, as stated in the last line of the excerpt, "To retire when the task is accomplished is the way of heaven" (Lau, IX, 5).
XLIII - This excerpt uses the analogy, "The most submissive thing in the world can ride the roughshod over the hardest in the world--that which is without substance entering that which has no crevices" (Lau, XLIII, 1-4) in order to teach, "the benefit of resorting to no action", which is an important Taoist belief, along with, "the teaching that uses no words" (Lau, XLIII, 6).
The key difference between Confucianism and Taoism can be seen in the way the two schools of thought view the natural order of the world. Confucians believe that it is most important to be humble and good. As far as goodness is concerned, the Master himself said, "If out of the three hundred Songs I had to take one phrase to cover all my teachings, I would say, 'Let there be no evil in your thoughts'." (Waley 5) and as far as humility is concerned, the Master also said, "the good man does not grieve that other people do not recognize his merits. His only anxiety is lest he should fail to recognize theirs" (Waley 3). Taoists do focus on the manner in which they live and act, (however, in their case, it would be the manner in which they DON'T act), but their focus is more on understanding the manifestations of the "force", which is what governs everything known to man (according to Taoist beliefs). This is instructed in the verse, "always allow yourself to have desires in order to observe its [the force's] manifestations" (Lau, I, 8) and the importance of NOT acting is instructed in, "Do that which consists in taking no action, and order will prevail" (Lau, III, 19).
Ms. Peifer
10 IB - Hour 5
13 April 2009
LRJ #2: Tao-Te Ching
I - This excerpt briefly explains the foundation Taoism. A cornerstone of the Taoist theology is that anything that is tangible, is also temporary. This is apparent in the verse, "The way that can be spoken of is not the constant way; the name that can be named is not the constant name" (Lau, I, 1-4). Another key aspect of Taoist belief the is also mentioned is the "mystical force" that created the earth and everything in the earth. This force is referenced in the lines, "The nameless was the beginning of the heaven and earth; the named was the mother of the myriad creatures" (Lau, I, 5-6). It can also be inferred that this force is "mystical" because it is "nameless". The excerpt also instructs people to not strive to understand the force, but to instead understand the natural products of the world, which is visible in the verse, "Hence always rid yourself of desires in order to observe its [the force's] secrets; but always allow yourself to observe its manifestations" (Lau, I, 7-8). This is because the force can take many forms, which includes the creations of the earth (because the earth was created by the force) and they are all a part of the intricate mystery of the universe, which is shown in the stanza, "These two [creations of the world and the force] are the same but diverge in name as they issue forth. Being the same they are called mysteries, mystery upon mystery--the gateway of the manifold secrets" (Lau, I, 9-12).
III - "Not to honor men of worth will keep the people from contention" (Lau, III, 1) is another way of saying, "idolizing honorable people will not make a person honorable them self". "Not to value goods which are hard to come by will keep them from theft" (Lau, III, 2) means that placing value on worldly objects will not keep someone from being greedy. This excerpt then continues to how certain, seemingly positive actions will result in negative consequences. That is why it advises, "Do that which consists in taking no action, and order will prevail" (Lau, III, 19) which ties in with the Taoist belief that people by nature are good.
IX - The verse, "There may be gold and jade to fill a hall but there is none who can keep them" (Lau, IX, 3) draws the focus of the excerpt to the fleeting nature of worldly possessions. "To be overbearing when one has wealth and position is to bring calamity upon oneself" (Lau, IX, 4) states that indulgence is vulgar and self-destructive. However, it is right to live in accordance with moderation, as stated in the last line of the excerpt, "To retire when the task is accomplished is the way of heaven" (Lau, IX, 5).
XLIII - This excerpt uses the analogy, "The most submissive thing in the world can ride the roughshod over the hardest in the world--that which is without substance entering that which has no crevices" (Lau, XLIII, 1-4) in order to teach, "the benefit of resorting to no action", which is an important Taoist belief, along with, "the teaching that uses no words" (Lau, XLIII, 6).
The key difference between Confucianism and Taoism can be seen in the way the two schools of thought view the natural order of the world. Confucians believe that it is most important to be humble and good. As far as goodness is concerned, the Master himself said, "If out of the three hundred Songs I had to take one phrase to cover all my teachings, I would say, 'Let there be no evil in your thoughts'." (Waley 5) and as far as humility is concerned, the Master also said, "the good man does not grieve that other people do not recognize his merits. His only anxiety is lest he should fail to recognize theirs" (Waley 3). Taoists do focus on the manner in which they live and act, (however, in their case, it would be the manner in which they DON'T act), but their focus is more on understanding the manifestations of the "force", which is what governs everything known to man (according to Taoist beliefs). This is instructed in the verse, "always allow yourself to have desires in order to observe its [the force's] manifestations" (Lau, I, 8) and the importance of NOT acting is instructed in, "Do that which consists in taking no action, and order will prevail" (Lau, III, 19).
Wednesday, April 8, 2009
LRJ #1: Analects
Sarita Beekie
Ms. Peifer
10 IB - Hour 5
8 April 2009
LRJ #1: Analects
From the compilation of Confucius' teachings called The Analects, one can infer several of the important Confucian values, including humility, honesty, respect for superiors/elders, and providing a moral example for others. Humility is apparent in several verses from The Analects, such as, "To remain unsoured even though one's merits are unrecognized by others, is that not after all what is expected of a gentleman?" (Waley 1) and "(the good man) does not grieve that other people do recognize his merits. His only anxiety is lest he should fail to recognize theirs" (Waley 3). The importance of honesty can be seen in the verse, "In old days a man kept a hold on his words, fearing the disgrace that would ensue should he himself fail to keep pace with them" (Waley 4). The virtue respecting superiors/elders is referenced in the verse, "Behave in such a way that your father and mother have no anxiety about you, except concerning your health" (Waley 11). Lastly, the importance of providing a moral example for others can be found multiple verses throughout The Analects, such as, "In the presence of a good man, think all the time how you may learn to equal him. In the presence of a bad man, turn your gaze within" (Waley 11), and "If out of three hundred Songs I had to take one phrase to cover all my teaching, I would say, 'Let there be no evil in your thoughts.'" (Waley 5), and lastly, "Govern them by moral force, keep order among them by ritual, and they will keep their self-respect and come to you of their own accord" (Waley 10).
Another way of saying, "He who will not worry about what is far off will soon find something worse than worry close at hand" is, "Unless you act on the future and consider the future consequences of your actions, you will suffer the consequences of your present actions". A modern-day example of this is that if you don't think to do and then turn in your homework, your grade is bound to go down. (Sorry, it's the only analogy I could think of at the moment.)
Ms. Peifer
10 IB - Hour 5
8 April 2009
LRJ #1: Analects
From the compilation of Confucius' teachings called The Analects, one can infer several of the important Confucian values, including humility, honesty, respect for superiors/elders, and providing a moral example for others. Humility is apparent in several verses from The Analects, such as, "To remain unsoured even though one's merits are unrecognized by others, is that not after all what is expected of a gentleman?" (Waley 1) and "(the good man) does not grieve that other people do recognize his merits. His only anxiety is lest he should fail to recognize theirs" (Waley 3). The importance of honesty can be seen in the verse, "In old days a man kept a hold on his words, fearing the disgrace that would ensue should he himself fail to keep pace with them" (Waley 4). The virtue respecting superiors/elders is referenced in the verse, "Behave in such a way that your father and mother have no anxiety about you, except concerning your health" (Waley 11). Lastly, the importance of providing a moral example for others can be found multiple verses throughout The Analects, such as, "In the presence of a good man, think all the time how you may learn to equal him. In the presence of a bad man, turn your gaze within" (Waley 11), and "If out of three hundred Songs I had to take one phrase to cover all my teaching, I would say, 'Let there be no evil in your thoughts.'" (Waley 5), and lastly, "Govern them by moral force, keep order among them by ritual, and they will keep their self-respect and come to you of their own accord" (Waley 10).
Another way of saying, "He who will not worry about what is far off will soon find something worse than worry close at hand" is, "Unless you act on the future and consider the future consequences of your actions, you will suffer the consequences of your present actions". A modern-day example of this is that if you don't think to do and then turn in your homework, your grade is bound to go down. (Sorry, it's the only analogy I could think of at the moment.)
Thursday, March 26, 2009
The Flying Doctor LRJ
Sarita Beekie
Ms. Peifer
10 IB - Hour 5
26 March 2009
The Flying Doctor LRJ
The theme of The Flying Doctor is very whimsical and comedic, in a sense that the conundrum featured in the story is portrayed in a light-hearted manner due to the facetious way the accidental hero Sganarelle sets out to solve this problem, and that all of the characters are made content in the end. The conundrum is that Lucile's father, "is bent upon marrying [her] to Villebrequin" (Moliere 1) even though Lucile is very much in love with Valere. So Lucile's cousin Sabine suggests to Valere, "Could you not find one [doctor], some friend of yours, who would be on our side, and order the invalid to go into the country for a change of air? The old man [Gorgibus] will be sure to send my cousin to live in the pavilion, which is at the bottom of our garden. In that way you will be able to see her, unknown to our uncle, and marry her" (Moliere 1). So Valere sends out his fool-hearty servant Sganarelle to act as a doctor, whose identity as a servant is almost discovered by Gorgibus, but Sganarelle tells Gorgibus, "I am [the doctor's] brother, sir; we are twins, and we resemble each other like two peas, and are often taken the one for the other" (Moliere 7). Confusion and liveliness ensues, but everything is resolved happily in the end.
The plot of the story (or lack there of) leaves plenty of room for humor. Casting a seemingly "dull-witted" servant as a knowledgeable doctor that would eventually become the hero sets up the story perfectly for comedic moments. One specifically being one the of the more dramatic moments in which Sganarelle has been jumping in and out of the window, being both the the "doctor" and the doctor's twin brother. Then is asked to appear as the doctor and the twin brother at the exact same time in front of Gorgibus, (which he manages to do) in which Gorgibus' valet exclaims, "Upon my word, he is a sorcerer!" (Moliere 11).
The Flying Doctor is a prime example of farce, seeing how the play is fairly short (the entire script is only 12 pages long), and despite the utter foolery on the Sganarelle's behalf, and the agitation he puts Gorgibus through, Sganarelle is still spared from being hung because he convinces Gorgibus that it was right to do so, and justifies his actions by simply stating, "Why sir, what good will it do you to hang me? Hear a word or two, I beg of you. It is true that, thanks to my stratagem, my master is with your daughter; but while serving him, I have done you no wrong. It is a good match for her, both as to birth and money. Believe me, do not make a scandal which would turn to your shame; but send this knave here to the devil along with Villebrequin" (Moliere, 12).
All of this being said, The Flying Doctor cannot be called a satire due to its humorous disposition and lack of any form of sarcasm, irony, or wit. The characters' shortcomings are cast in an amusing light (versus something to be ridiculed or scorned), and most importantly, the primary purpose of this literary work was to entertain, and was certainly not created to communicate some subliminal message through the work (a prominent characteristic in satires).
Ms. Peifer
10 IB - Hour 5
26 March 2009
The Flying Doctor LRJ
The theme of The Flying Doctor is very whimsical and comedic, in a sense that the conundrum featured in the story is portrayed in a light-hearted manner due to the facetious way the accidental hero Sganarelle sets out to solve this problem, and that all of the characters are made content in the end. The conundrum is that Lucile's father, "is bent upon marrying [her] to Villebrequin" (Moliere 1) even though Lucile is very much in love with Valere. So Lucile's cousin Sabine suggests to Valere, "Could you not find one [doctor], some friend of yours, who would be on our side, and order the invalid to go into the country for a change of air? The old man [Gorgibus] will be sure to send my cousin to live in the pavilion, which is at the bottom of our garden. In that way you will be able to see her, unknown to our uncle, and marry her" (Moliere 1). So Valere sends out his fool-hearty servant Sganarelle to act as a doctor, whose identity as a servant is almost discovered by Gorgibus, but Sganarelle tells Gorgibus, "I am [the doctor's] brother, sir; we are twins, and we resemble each other like two peas, and are often taken the one for the other" (Moliere 7). Confusion and liveliness ensues, but everything is resolved happily in the end.
The plot of the story (or lack there of) leaves plenty of room for humor. Casting a seemingly "dull-witted" servant as a knowledgeable doctor that would eventually become the hero sets up the story perfectly for comedic moments. One specifically being one the of the more dramatic moments in which Sganarelle has been jumping in and out of the window, being both the the "doctor" and the doctor's twin brother. Then is asked to appear as the doctor and the twin brother at the exact same time in front of Gorgibus, (which he manages to do) in which Gorgibus' valet exclaims, "Upon my word, he is a sorcerer!" (Moliere 11).
The Flying Doctor is a prime example of farce, seeing how the play is fairly short (the entire script is only 12 pages long), and despite the utter foolery on the Sganarelle's behalf, and the agitation he puts Gorgibus through, Sganarelle is still spared from being hung because he convinces Gorgibus that it was right to do so, and justifies his actions by simply stating, "Why sir, what good will it do you to hang me? Hear a word or two, I beg of you. It is true that, thanks to my stratagem, my master is with your daughter; but while serving him, I have done you no wrong. It is a good match for her, both as to birth and money. Believe me, do not make a scandal which would turn to your shame; but send this knave here to the devil along with Villebrequin" (Moliere, 12).
All of this being said, The Flying Doctor cannot be called a satire due to its humorous disposition and lack of any form of sarcasm, irony, or wit. The characters' shortcomings are cast in an amusing light (versus something to be ridiculed or scorned), and most importantly, the primary purpose of this literary work was to entertain, and was certainly not created to communicate some subliminal message through the work (a prominent characteristic in satires).
Wednesday, March 25, 2009
A Modest Proposal LRJ
Sarita Beekie
Ms. Peifer
10 IB - Hour 5
25 March 2009
A Modest Proposal LRJ
In Jonathan Swift's A Modest Proposal, blatantly states that Ireland's poverty is due to a "prodigious number of children in the arms, or on the backs, or at the heels of their mothers, and frequently their fathers, [which] is in the present deplorable state of the kingdom a very great additional grievance" (Swift 1).
In order to solve this problem, he humbly suggests "that of the hundred and twenty thousand children already computed, [only] twenty thousand be reserved for breed" (Swift 2) and that the rest of the children be eaten, because "a young healthy child well nursed is at a year old a most delicious, nourishing, and wholesome food" (Swift 2).
To support the merit behind his proposal, Swift throws out statistics such as, "a child born just born will weigh 12 pounds, and in a solar year, if tolerably nursed, increaseth to 28 pounds" (Swift 2) and "a beggar's child to be about two shillings per annum" (Swift 3). Other arguments that Swift uses deal more with morality, such as, "likewise another great advantage in my scheme, [is] that it will prevent those voluntary abortions, and that horrid practice of women murdering their bastard children" (Swift 1) (which perfectly adds to the satirical irony of Swift's proposal, seeing how Swift's suggested infanticide/cannibalism and abortion both result in killing children).
In the last paragraphs, Swift is asserting that his proposal is only his "opinion", and that there are other ways to solve the crisis previously stated in the proposal. In these last paragraphs, (if it wasn't apparent before) Swift makes it clear that he doesn't feel that it is at all necessary (or even right) to kill babies in order to solve Ireland's economic crisis concerning the Irish common folk. He backs this up by saying, "I profess, in the sincerity of my heart, that I have not the least personal interest in endeavoring to promote this necessary work...I have no children by which I can propose to get a single penny; the youngest being nine years old, and my wife past child-bearing" (Swift 6).
Despite his fervent insistence on eating babies as a source of nourishment, Swift actually uses his Modest Proposal to address a completely different aspect. Swift uses the Modest Proposal as a way of attacking the Engish landlords that overtax the Irish common folk, leaving them in utter poverty. This is very apparent when Swift states, "I grant this food will be somewhat dear, and therefore very proper for landlords, who, as they have already devoured most of the parents, seem to have the best title to the children" (Swift 3). Other attacks on the richer Engish landlords include, Swift states, "Those who are more thrifty (as I must confess the times require) may flay the carcass; the skin of which artificially dressed will make admirable gloves for ladies, and summer boots for fine gentlemen" (Swift 3), and "The poorer tenants will have something valuable of their own, which by law may be made liable to distress and help to pay their landlord's rent, their corn and cattle already being seized, and money a thing unknown" (Swift 4), and lastly, "whether they would not at this day think it a great happiness to have been sold for food, at a year old in the manner I prescribe, and thereby have avoided...the oppression of landlords, the impossibility of paying rent without money or trade, the want of common sustenance, with neither house nor clothes to cover them from the inclemencies of the weather, and the most inevitable prospect of entailing the like or greater miseries upon their breed for ever" (Swift 6).
Ms. Peifer
10 IB - Hour 5
25 March 2009
A Modest Proposal LRJ
In Jonathan Swift's A Modest Proposal, blatantly states that Ireland's poverty is due to a "prodigious number of children in the arms, or on the backs, or at the heels of their mothers, and frequently their fathers, [which] is in the present deplorable state of the kingdom a very great additional grievance" (Swift 1).
In order to solve this problem, he humbly suggests "that of the hundred and twenty thousand children already computed, [only] twenty thousand be reserved for breed" (Swift 2) and that the rest of the children be eaten, because "a young healthy child well nursed is at a year old a most delicious, nourishing, and wholesome food" (Swift 2).
To support the merit behind his proposal, Swift throws out statistics such as, "a child born just born will weigh 12 pounds, and in a solar year, if tolerably nursed, increaseth to 28 pounds" (Swift 2) and "a beggar's child to be about two shillings per annum" (Swift 3). Other arguments that Swift uses deal more with morality, such as, "likewise another great advantage in my scheme, [is] that it will prevent those voluntary abortions, and that horrid practice of women murdering their bastard children" (Swift 1) (which perfectly adds to the satirical irony of Swift's proposal, seeing how Swift's suggested infanticide/cannibalism and abortion both result in killing children).
In the last paragraphs, Swift is asserting that his proposal is only his "opinion", and that there are other ways to solve the crisis previously stated in the proposal. In these last paragraphs, (if it wasn't apparent before) Swift makes it clear that he doesn't feel that it is at all necessary (or even right) to kill babies in order to solve Ireland's economic crisis concerning the Irish common folk. He backs this up by saying, "I profess, in the sincerity of my heart, that I have not the least personal interest in endeavoring to promote this necessary work...I have no children by which I can propose to get a single penny; the youngest being nine years old, and my wife past child-bearing" (Swift 6).
Despite his fervent insistence on eating babies as a source of nourishment, Swift actually uses his Modest Proposal to address a completely different aspect. Swift uses the Modest Proposal as a way of attacking the Engish landlords that overtax the Irish common folk, leaving them in utter poverty. This is very apparent when Swift states, "I grant this food will be somewhat dear, and therefore very proper for landlords, who, as they have already devoured most of the parents, seem to have the best title to the children" (Swift 3). Other attacks on the richer Engish landlords include, Swift states, "Those who are more thrifty (as I must confess the times require) may flay the carcass; the skin of which artificially dressed will make admirable gloves for ladies, and summer boots for fine gentlemen" (Swift 3), and "The poorer tenants will have something valuable of their own, which by law may be made liable to distress and help to pay their landlord's rent, their corn and cattle already being seized, and money a thing unknown" (Swift 4), and lastly, "whether they would not at this day think it a great happiness to have been sold for food, at a year old in the manner I prescribe, and thereby have avoided...the oppression of landlords, the impossibility of paying rent without money or trade, the want of common sustenance, with neither house nor clothes to cover them from the inclemencies of the weather, and the most inevitable prospect of entailing the like or greater miseries upon their breed for ever" (Swift 6).
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