The raft served as a major symbol in The Adventures of Huckleberry Finn.  It allowed Jim and Huck to escape from many dangers that could have cost them their lives.  The raft, however, was lost when they were captured by officials, which ended their long lasting freedom.

The trip from my new school, Buckingham High (they were about the only ones that would take me after Pency), was about 6 hours. I had this god damn, guy reading a newspaper behind me. He was reading the funnies and kept laughing loudly every 10 seconds. There was a mother with a baby siting next to him. The baby continued to scream. I was about cry myself if, that guy didn't stop. Then some hot shot comes over and asks him for his ticket. I looked back to see the guy was fumbling through his pockets trying to find his ticket. The conductor had a very upright posture and a commanding voice. He started to get annoyed after a minute. As if he had something better to do. I hoped that the guy didn't have his ticket so the conductor would throw him off at the next stop. I really did. I mean, it was nothing personal, but no one could take anymore of his laughing. After another minute or so, he found the ticket. The conductor seemed satisfied and continued to walk down the isle.

Another hour went by and I started to feel kind of crummy again. I was worried about leaving Phoebe behind with all of those sellouts. A nice attendant came along with a cart of sweets and offered me some. She was very pretty. She had this very long, flowing blond hair that went down he back. I got a bag of chocolate pretzels, just for the hell of it. She had a very nice smile. Her teeth were nice and white and all of her teeth were straight. That is more then I could say for the girls at Buckingham High. I asked for a scotch and soda and for her to join me, suave as hell. She ignored me and wished me a nice day. She continued on to the next row of seats.

When the attendant move foreword, she bumped into a man that was sleeping across the isle from me. The man woke up and the attendant apologized. The man was dressed in a tuxedo that was unbuttoned and wrinkled. His bow tie was undone and siting on his shoulders. His sat up in his seat and looked around. He leaned over to me and asked me what time it was. The guy didn't have anyone siting next to him. "Quarter to two" I answered. The guy let out a sigh and ask me what stop I was getting off at. "All the way" I said. The man started lecturing me on how I can save my money and on spending it wisely, as he wiped the drool from his face. I couldn't help but think of how phony this guy is. I looked at how the tuxedo was custom tailored. And gave a very unenthusiastic "ya, right". He asked he if I was going to see my family there or if I was traveling with someone. I lied and said that I was riding with my dad and that he was getting me something to eat from the cafeteria car. I also said that I was going to meet my mother in Vermont. The man was very uninterested. He had this very empty look on his face. I returned the question. He said that he was traveling with his wife. I asked where she was. Judging by how long it took him to answer, I'd say that he was lying. I just nodded and he was quiet the rest of the trip.

I started to feel really lonely. I really did. This phony wasn't helping, so I moved up to the next car. Good timing as well, I could hear the guy laughing again behind me. I sat down and I looked out of the window. We slowed down to the next stop. Just behind the station, I could barely make out a pond. I pushed my face up against the glass and strained my eyes to see if there were any ducks. I was very tempted to get off my train and go see. I wondered if the ducks were still there. Who knows, maybe I would see them as they just started to fly away and see were they went. It was cold enough for the pond to be frozen over. I might have been able to see how they survive, but I was too worried about missing the train.

Another hour went by and New York was just two stops away. I was dreading that my father or grandparents would get on. It was getting to be that time when my father would get out of work, and he would sometimes take the train home. I took off my red hat which I forgot I was wearing. Some part of me almost wished that my father would get on, but he didn't.

Just across from me there were these teenagers that kept making googoo eyes at each other and kept mouthing I love you. The guy would mudder something in the girl's ear, and she would start giggling. They were such phonies. I wonder how long they have been going out. Probably only a week. I wanted to puke. They kept doing that until I got up and moved up to the next car. We were pulling into New York Station. I walk into the next car. As I walked in, all of the god damn passengers look at me and have all these phony smiles on. I couldn't believe it, I was ridding on the frickin phony express.

I couldn't help but think about how alone I was. No one here understood me. I though about Phoebe, and how she listened to me. Come to think of it, most of the time D.B listened to me as well. He might be a sellout, but at least he listened. Thought about my grandparents and how it has been almost forever since I saw them. I stood up and put my red hat on, and slid the front of it back the way I liked it. When the train stopped I was the first one off.

• Are principles, rather than discernment, an unattractive feature?
• In the light of denial, does “sensitivity” hold no candour?
• Are principles, over prejudice, of no worth to refinement?
• When Heathcliff demonstrated his love for Cathy, did it show distaste?
• Did this character take another life in the process of doing so? 

If Heathcliff appeared to be lacking in anything, it was love. His mannerisms became anti-social. He behaved like a man who could not compensate for the abuse he had to live with. He was haunted with the memories of Cathy and overcome with grief, yet it was something he preserved.

That Heathcliff preserved Cathy’s memory was admiral. It appeared to be a shadowed attractiveness, one revealed in short sequences of dry humour and stilted moments of pleasure. This is were the reader’s sympathy for his character shone. There was no real lack of conscience on his part; no impropriety to weigh him down (as far as the reader knows). In this, we can discern Heathcliff as a ‘Romeo’ and Cathy, his ‘Juliet’.

Summery:

I do not believe Heathciff deserved his fate, but then the story is stronger for it; a story of lost love and a sentence for any impropriety he delivered. There is much logic in this anti-hero; we can have sympathy and feel there would have been a physical/sexual attraction between the main leads. Heathcliff’s character showed plenty of backbone; by today’s standards, an entirely different prospect.  Present anti-heroes ponder a demigod affiliation, but can never associated with the Heathcliff character of yesterday.

1. All Quiet on the Western Front

   
   
   This is a war book translated from German. Apparently it's the "greatest war book of all time". So this book is not written in confusing English so it should be easy to follow the plot. It's a book that comes up in conversation a lot nowadays because of the war. It covers the soldiers perspective. An interesting and timely read.

2. The Stranger

   
   Is a mainly philosophical book with an interesting take on life. Translated from French, it is one of the most famous philosophy books in the world

3. The Bell Jar

   
   A brilliant story about a girl who goes insane. Plath does a great job with voice and tone. The book is a well known favorite of most book-lovers. The first few chapters are hard but it's worth it.

Harper Lee whets the interest of readers by not being preachy in her delivery. Expressing herself through a little girl is a brilliant style she has practiced. Using irony by merging the simple observation of children with complicated adult situations, her resolution to change the sordid characteristics of society is magnificently depicted in the novel. Reality dismayed Jem who was so sure Tom will be absolved. At that time, reality is injustice. Unlike Atticus and other adults, a small child cannot fully comprehend injustice, but that's how it is.

The active but obscure moral element in the novel is wrapped up by Atticus' response to Scout's compliment about Boo Radley: “Most people are Scout, when you finally see them.” Harper Lee advises her readers to understand people how they are and to “walk "round their skin” -meaning to look through the viewpoint of other people. She also reminds us that there will always be an indigenous goodness in people waiting to be cherished.

Using the mockingbird as a perfect symbol, racism was drawn in a very literary way. Harper Lee did not write to stop racism; nonetheless, she protested to eradicate the indifference within racist America. To achieve this, she wisely created an archetype to vividly speak herself out: Atticus Finch. The depressing ending placed the novel"s realism to even greater heights, since there was no happy ending whatsoever for the black people back then. Harper Lee aims to hoist them up from racial oppression and for them to have their long-desired happy ending.

It would be expedient to consider Harper Lee as one of the great supporters of racial equality. She wrote the novel to entertain, teach, and even intrigue her readers, but it proved to be more as time unfurled. The final upshot is that this modern piece of literature is a must-read for adolescents seeking to understand life. To Kill a Mockingbird became a classic, and it will continue to unveil the verities of the past and inspire people.

Cunégonde was her name, she was seventeen and ripe at her age. Also, she was the daughter of the Baron. From afar, Candide adored her every moment he could. Living in the caste of the Baron von Thunder-ten-tronckh, Mademoiselle Cunégonde, seeing Mademoiselle Cunégonde everyday, and listening to the great philosopher Maître Pangloss was the order in which Candide placed his greatest joys.

One day, while Candide was listening to Pangloss' new tutoring lesson, he was inspired by the oracle's words. “It is demonstrable,” he said, “that things cannot be other than they are: for, since everything is made to serve an end, everything is necessarily for the best of ends.” Pangloss proceeds to tell Candide that noses were made to put spectacles on and so we have spectacles, legs were made to wear breeches and so we have breeches, and that stones were made to build castles and so the best baron is the best housed, thus proving that this is the best of all worlds making everything for the best.

Not only was Pangloss a tutor to Candide, he also tutored Cunégonde unknowingly in the ways of “experimental physics.” While she walked around the grounds of the castle, Cunégonde spotted Doctor Pangloss and her mother's chambermaid engaging in these “experimental physics” (sexual intercourse). The young lady found these causes and effects very appealing, so she decided to apply the same concepts to Candide one night after dinner. Of course, like most young people doing things are not supposed to, Cunégonde and Candide were caught in the throws of love by Monsieur the Baron von Thunder-ten-tronckh. As a result, the Baron booted Candide out of the castle without a second glance.

Candide wandered without direction for a long while, before meeting two seemingly decent fellows. These two uniformed men recognized Candide's good health and immediately invited him to dinner, where they used flattery and liquor to enlist him the Bulgarian army. During training, Candide did so well that his peers deemed his prodigy. Candide could not completely grasp the concept of his being a hero, so when he was pondering this he went on a walk. Having always been allowed the freedom to use his legs as he pleased, Candide was utterly confused when four other men of the regiment tied him up and dragged him back to camp to be court-martialed, but poor Candide was unaware of his crime. Voltaire clearly remarks that under the command of this army, there are no freedoms, which should always be present for they are natural rights. Candide was given the choice to be shot in the head with twelve lead bullets or flogged thirty-six times by the whole regiment (two thousand men).

When the regiment was lining up for the third round of floggings, Candide asked to be shot in the head. He was granted this request, but just after being blindfolded and knelt, the King of Bulgars was riding by. This good king wondered as to what the censured man's offense was and upon learning of it gave Candide a full pardon and was healed. Then the King of Bulgars declared war on the King of Arbars. Candide was present as canons took out at least six thousand men on either side and then muskets accounted for about ten thousand, all in all thirty thousand was approximately the amount of casualties. Candide concluded that he would go somewhere else and leave the Bulgars. While he walked, he saw men kneeling over their dead wives and a few virgins cut open after having served their natural purpose. Finally reaching a small village, Candide began to beg for bread and is brutally refused at first by an orator, who is in no way aligned with Pangloss' theory. Things began to seem for the worse, but Candide held strong.

Strangely enough, a kind Anabaptist, named James, gives Candide a place to stay and cares for him. The next day, Candide is out for a walk when he runs into a wretched sight: a beggar, coughing up blood and teeth. Moved by this, Candide goes to the beggar and gives him money only to find that this beggar is Pangloss! After being taken back to the good Anabaptist, Pangloss tells Candide was has become of him and Cunégonde. He reveals that Cunégonde is dead, she disemboweled and raped by Bulgar soldiers, while he was suffering from a sexually transmitted disease received from Paquette, the Baroness' chambermaid. Candide is in woe over the whole situation, but Pangloss never fails to explain why the events are necessary to make the best of all possible worlds. However, in representation of Voltaire's own view, James the Anabaptist believes that men make their own fate and proves so in saying, “Men may have corrupted nature just a little, for men were not born wolves, yet they have become wolves.”

These philosophical arguments all take place within view of the Lisbon port. Then, a huge earthquake occurs in which James falls overboard, while trying to save another sailor, and dies. Candide tries to jump in after him, but is stopped by Pangloss who proceeds to tell him that the Lisbon harbor was formed specifically so that their Anabaptist could drown in it. Eventually the ship sinks, Pangloss, Candide, and the sailor that let James die are the only survivors. The two of them floated to Lisbon on a piece of wood. Much to the surprise of Candide and Pangloss, the authority in Lisbon has decided to have an auto-da-fé in response to the earthquake (this is where heretics are burned at the stake, in the case to prevent the earth's quaking). Candide and Pangloss are arrested to join the roast, Pangloss for his optimistic theories and Candide having listened. The Inquisition hanged Pangloss and Candide was flogged.

After all was said and done, Candide turned from the scene, only to find an old woman who took care of him and then led him to Cunégonde. The Mademoiselle Cunégonde explained that her disembowelment was not fatal and that after being taken a prisoner of war by a Bulgar captain, he had sold her to a Jew, called Don Issachar, who was later threatened by the Grand Inquisitor with an auto-da-fé, if he did not compromise on ownership of the beautiful Cunégonde. Then, at an auto-da-fé made by her Grand Inquisitor, Cunégonde saw Pangloss hung and Candide flogged. Then, she sent the old woman to get him.

After the Mademoiselle is done telling her story, it is only coincidental that the Don Issachar comes to enjoy his rights to Cunégonde. Candide slays him fearlessly and is then wishing to be in the presence of Pangloss for advice. The old woman gives the two some counsel, but while she spoke, the Grand Inquisitor arrives at the house for it is after twelve, making it his day. With no other choice, Candide killed him as well. The old woman, seemingly taking the place of Pangloss, directs the children to saddle horses and go to Cadiz.

After staying a night in Badajoz, the riches of the group are gone. The only other person having been there was a reverend Franciscan, whom Voltaire makes the thief. Now broke in Cadiz, Candide and his group passed a raid occurring and saluted the general in the Bulgar drill. The general thought this drill was performed so well that he gave Candide an infantry to command and put him on a ship to a new world. Candide hopes that he will find the best of all possible worlds in South America. On the voyage there, Candide and Cunégonde continue to complain. Later the old woman claims that they have seen nothing of suffering, thus her story is told.

The old woman was the daughter of Pope Urban X. Voltaire made this so because Urban X had not existed and he was afraid to give a real pope a bastard daughter. She was a beautiful princess who fell helpless to countless misfortunes, including being boarded by a pirate crew on her way to Gaeta. The ship arrives in Morocco, under the pirates' command, in a time of much war and blood shed. After seeing her mother slaughtered and almost drowning under countless dead bodies, the princess crawled to a spot of shade and fainted.

After being sold so many times, the old woman was put in a situation where everyone was starving and the men had resorted to killing the women for food. However, before they could do this, a religious man persuaded them to only take one butt cheek. Although Voltaire criticizes religion throughout the entire novel, this does not stray from the theme because he criticizes religion, but not each religious being is bad. The only thing Voltaire sees religion fit for is the explanation of creation and the want or hope to live. This hope is what the old woman declares as her weakness because she is still in love with life.

Shortly after their arrival to South America, rumors circulated that Candide had killed the Grand Inquisitor. Anxious as to what she should do, Cunégonde sought out the advice of the old woman. She said that Cunégonde had nothing to worry about for she had not killed anyone and that the governor of Buenos Aires, Don Fernando, loved her dearly so she should marry him. As for Candide, the old woman told him to run away before he could be burned alive. Distraught by leaving his beloved, Candide leaves with his loyal valet, Cacambo.

While Candide had lost his head to sadness, Cacambo kept his head and suggested that instead of fighting against the Jesuits that they should go fight for them because they would be overjoyed to have a captain that knew the Bulgar military drill. Cacambo describes the empire as great and orderly, but he also say that the fathers of the land own everything and that the people have no money at all. Upon their arrival in Paraguay, Candide and Cacambo request a meeting with the Reverend Father.

Candide receives this meeting and comes to find that the Reverend Father is the Baron's son and Cunégonde's brother. They rejoice at this reunion and Candide tells the German Jesuit that his sister is still alive. Candide also informs him of the intentions of marriage between himself and Cunégonde. At this, the Reverend Father is furious and says that Candide is not worthy of someone of such high status. This outrages Candide and he kills the Baron's son. Here Voltaire shows that good men are sometimes bound to do evil things, but this only proves Pangloss' theory further because it is done out of necessity so that the best of all things can then occur in the best of all worlds.

Immediately Candide and Cacambo ran from that land to one where Candide killed the lovers of two young ladies, seemingly in despair. Their lovers, having been monkeys, confused Candide greatly for he thought he had saved the girls. This shows man's devolving from man to ape. Later the two men fell asleep on the ground, only to find that when they awoke they were tied up and surrounded by Orellians, the natural inhabitants of the land. Voltaire stabs at the Jesuits in that the Orellians are thrilled to cook Candide for he is dressed in the Reverend Father's clothes. Luckily, Cacambo talked them out of it saying that Candide was not really a Jesuit and they should go ask along the border of Paraguay. The Orellians, resembling Hobbes, agreed that it was human nature to kill our neighbor if he is an enemy. They soon found that Cacambo told the truth and gave them many civilities as well as set them free.

Candide and Cacambo soon found themselves in a place called Eldorado, where jewels were of no value, technology was magnificent, and resources were abundant, this brought peace to all the land. “What is this country, which is unknown to the rest of the world, and where nature operates under laws so utterly different to ours? It is probably the land where all is well, for clearly such a place has to exist. And despite what Maître Pangloss may have said, I often noticed that everything went fairly badly in Westphalia.” In this last paragraph of the seventeenth chapter on page forty-five, Candide admits that some of what Pangloss said was wrong.

After receiving a warm welcome and feasting with the natives of this land, the two explorers sought out answers about this unique culture from the oldest man in the village, who was one hundred seventy-two years of age. They asked him of courts, there were none. They asked him of prisons, there were none. Finally they asked him of religion. The sage answered as if it should have been obvious, “Can there be two religions, then? Ours, I apprehend, is the religion of the whole world; we worship God from morning till night.” Considering Voltaire's time, it is likely that this sage could represent John Calvin of the Protestant Reformation, who defended religious tolerance wholly.

Filled with the enlightenments of the land, Candide and Cacambo carry on to meet the king of Eldorado. Once again they are met with great pleasure. They are given thousands of civilities and are in a paradise, but Candide could not help himself for he had gone a month without trying to find a way to get back to Cunégonde. With many sheep holding precious gems and food, the wealthy duo were hoisted out of Eldorado in a machine built by the scientists of that land.

After a long journey, Candide and Cacambo reach a town called Surinam. Very quickly they stumbled upon a slave with only one leg and one hand. When Candide asked if his mater had treated him so cruelly, the slave said it was the custom in those parts. He also went on to say that the Dutch preachers taught that everyone is from the same father, Adam, and that all are equal. This in turn, he adds, would make everyone related and no one treats his or her relatives worse than he had been treated. This sight disturbed Candide greatly and with one last look of sympathy, he curses Pangloss' optimism, heading further into the corrupted city.

Immediately Candide inquires as to where he can find a ship and tells Cacambo to go buy Cunégonde from the Governor, so they could meet in the free land of Venice. A skipper was quickly at Candide's service for ten thousand piastres and Candide agreed swiftly. At this, the skipper raised the price up to twenty thousand and soon after thirty thousand piastres. Candide parted easily with this fee, only to be duped later by the skipper and have no way to Venice. Fuming with rage, Candide rushed to the magistrate to plead his case! The judge first charged him for his irritability ten thousand and then another ten thousand after listening to his quandary for court fees. Everything Pangloss had taught him of the best of all worlds was simply refuted by all of the deformities of mankind.

The only furthered his frustration, so in a last act of hope Candide called for any honest man to give him company on a ship to Bordeaux; he would pay all of the fees. After inviting twenty men, he chose a man by the name of Martin and paid the others a small amount for their inconvenience. Martin was a scholar and an honest man who had undergone many hardships, just as Candide had.

And so the two honest men set sail, Candide with hopes of seeing Cunégonde, Pangloss' merry explanations in his favor and Martin whose hopes had all been washed away by the villainy of the world. It seemed that as soon as the ship left the harbor, Candide and Martin fell into deep philosophical discussion. Martin declared himself to be a Manichean Pessimist and believed that God takes no present actions on earth, leaving it all to the devil. While Pangloss, along with Candide, preferred the system of optimism, where “all is for the best in this best of possible worlds.”

Candide strives to prove optimism to Martin, but miserably fails each time. One day as they were sailing, cannons were heard and the skipper that had robbed Candide was in the sinking ship. “You see,” said Candide to Martin, “that vice is sometimes punished. This villain, the Dutch skipper, has met with the fate he deserved.” To this, Martin scoffed and said, “Very true, but why should the passengers be doomed also to destruction? God has punished the knave, and the Devil has drowned the rest.” In yet another instance, Candide asked Martin why he thought the earth was formed. With the wit as quick as a whip, Martin replied, “To make us mad.” The argument continued with Candide's persistency and Martin's constantly correct criticisms.

Still in disagreement, the crew set foot on French soil and ventured through solely to get to Venice… Or at least that was the plan until Candide fell ill. Through absurdity, two doctors were immediately at his side along with intimate friends and devotees because of the size of his diamonds! After a series of strange remedies, Candide is cured and heads to Paris.

Many strange events take place in Paris: at first Candide is seduced by a woman who takes a few diamonds from him and then he is given a letter from his love, “Cunégonde.” This letter professed her still standing love for Candide, as well as her illness that prevented her from running to him, which is why she had bid him come to her. In this illustration, Candide's faith in Pangloss' theory stands strong because it must all be for the best if Cunégonde has found him. Valiantly and naïvely, Candide, dragging Martin along, strut to her place of rest only to be arrested for that was the law about foreigners in this place. Under the advice of Martin, Candide paid the officer that had arrested them a few piastres and the officer gladly let them go and sent them to Normandy where his brother would be.

Three bullets entering the head of an admiral was Candide's first sight in England and that was the only sight he needed to reassure that the price he'd pay the captain was of no matter if he did not have to stay there. Men in England are clearly mad for they all kill each other. Voltaire seems to agree with Hobbes, when he said, “During the time men live without a common power to keep them all in awe, they are in the conditions called war; and such a war, as if of every man, against every man.” And he clearly did not agree with the British system of government because of it's barbaric ways. With all of these things in mind, Candide and Martin set sail to Venice in two days time.

Having searched for Cacambo in every inn of Venice and found nothing, Candide finally agrees, “All is misery and deceit.” Martin gave a not so comforting speech to the depressed Candide, who only dwelt more on the unfavorable circumstances. At this moment, a monk and a pretty girl who seemed to care for him deeply walked by. Candide challenged Martin that at least they had to be happy, so he invited both to dinner and found that the girl was Paquette, the Baroness' chambermaid.

The two were thrilled to see each other, but when asked as to her status, Paquette revealed that her life was not so joyous as it seemed, just as Martin's. She had been beaten for a man she did not love, imprisoned for the murder of the wife of a physician, and she had taken up the undesirable trade of whoring. The monk, Friar Giroflee, was just as unhappy as Paquette and really despised the monasteries. Thus Martin won the bet.

However Candide could not give up so easily and insisted that Senator Pococurante was a man that had no troubles. A meeting was arranged and there they went. The palace was beautiful wit beautiful girls, beautiful paintings, beautiful writings, beautiful everything. With none was the senator impressed or amused with for long. He thinks Raphael's paintings are unrealistic and that Milton and Homer's tales are atrocious. Voltaire puts down each classic novel, each in a religious superstition of one or the other. Candide had thought he proved his point, but Martin points out that Pococurante is disgusted by everything, therefore not happy.

Weeks pass and still Candide has not found Cacambo, he wallows in fits of depression until one night that Martin and he go to dinner with a few foreign kings. Each of the kings tells a story of being dethroned and coming to Venice for travel. Consequently enough, a servant of one of the kings is Cacambo, who tells Candide to wait and go on a ship with him. After dinner, Cacambo gets permission for Martin and Candide to sail with King Achmet III, who sailed to Constantinople.

On the ship Cacambo tells Candide that Cunégonde is washing dishes as a slave to a prince in Constantinople. On the voyage there, Candide sees two slaves rowing the ship that look familiar. As it turns out Pangloss and the Baron's son are still alive! However this fact is so only because of many horrible events and at the end of Pangloss' explanation for his life Candide asks him if he still believes if that all is for the best. “I have always abided by my first opinion,” answered Pangloss; “for, after all, I am a philosopher, and it would not become me to retract my sentiments; especially as Leibnitz could not be in the wrong: and since harmony is the finest thing in the world, as well as a plenum and the subtle matter.” And with talks of philosophical nature, Candide, Pangloss, the Baron, Cacambo, and Martin filled all the time in between Venice and Constantinople.

At first sight of Cunégonde, Candide was torn by her repulsiveness and his promises. Ignoring this, he ransomed both the old woman and Cunégonde; he also buys a small farm, which the old woman had suggested. When things are set on the farm, Candide (although he has no true desire to) brings the concept of marrying Cunégonde to the Baron, who again throws fits about status. As a result, with no word to Cunégonde, the group decides to send the Baron back to the Turkish captain.

Soon after, Candide and Cunégonde are married, not exactly as the original fantasy was. Then everyone on the farm began to bore and sought the meaning of life from a dervish, who so rudely states that these lower beings should not worry about things meant for higher authority. Just as enlightened as they were before, the group goes back to the farm and meets another farmer who invites them to dinner.

At this meal, the farmer says one thing that truly makes things clear to Candide. The next few days he ponders the words of the farmer, who had said, “I have no more than twenty acres of ground, the whole of which I cultivate myself with the help of my children; and our labor keeps off from us three great evils-idleness, vice, and want.”

In the midst of Pangloss and Martin's philosophical theories, Candide stopped and said, “That is all well, but we must cultivate our garden.” And although neither Martin nor Pangloss went back on their opinions, everyone seemed to realize that a man makes his own future: his own utopia or his own damnation. Candide had, at last, made his.

Act 2 scene 1, in this scene a masked ball party is taking place, where Don Pedro has agreed to woo Hero in Claudio's name. But Don John has set out to ruin this by causing confusion and mischief to poor Claudio. But the main entity of the play remains with Benedick's and Beatrice's relationship which takes an icy turn as Shakespeare uses the masked ball to create bewilderment and confusion between different couples. But the main argument is between Benedick and Beatrice, this scene is very comical as Benedick believes he has hid himself behind a mask to Beatrice who knows it is Benedick and uses the situation to have fun between the two by saying stuff about him. We come halfway through the conversation, "will you not tell me who told you so?" This sentence proves that there was a conversation prior to us coming in and leaves us to guess what they were talking about before. Which Shakespeare uses to involve the audience more into the play as they will try to guess what the two were talking about earlier. Beatrice slags him off in front of him for fun, "princes jester, a very fool". This insults Benedick and his personality which seems to be a very fun and joker personality and mocks him of that saying how he is no more than a jester, a man who would look stupid just to make others laugh. Also the quip about him being a jester, remarks that he follows the Prince and is only liked and kept by the Prince cause of his ability to make him laugh. She also remarks, "only his gift is in devising impossible slanders", quoting on his choice of comedy how he is nothing more than a slanderer. This is very insulting to Benedick as his whole character seems to be a very jokey and witty one, this remark says that his comedy is basically the pleasing of some men to the anger of others. Shakespeare keeps up the charade of the masked ball to maintain a comic effect on the audience how Beatrice keeps slagging off Benedick to keep interest in the current scene. Benedick's reaction though is very important as he can't reveal himself to Beatrice so he stays calm and collected even though inside him he is screaming to say something. But then the conversation ends on a knifes edge and they continue to dance. Later on though towards the end of the scene, Benedick releases his anger as he slanders Beatrice behind her back to Don Pedro and Claudio. He explains how hearing her words of jest, it felt like he was standing on target as an army shot at him. Also, "she speaks poniards", this refers to Beatrice saying how her words were like daggers each stabbing Benedick in the heart and killing him one word at a time. "If her breath were as terrible as her terminations there were no living near her," this statement explains how if her breath was as bad as her terms of abuse all around her would die from the stench. "I would not marry her though she were endowed with all that Adam left behind him before he transgress", is a strange thing to say as no-one till here as mentioned about the two marrying. This proves that Benedick has obviously thought about it and maybe secretly likes the idea of marriage. Also the Adam reference states even if Beatrice had all the graces Adam had before he was kicked out by God, he still wouldn't marry her which is a very strong statement which can only really be said on the spur of the moment. As he finishes, Beatrice walks onstage. Benedick then begs to Don Pedro to give him a list of impossible tasks and love trials to complete just so he won't have to stay in Beatrice's company which underlines how aggrieved he is. He leaves in a huff ignoring Beatrice who later leaves. Doing so Don Pedro, Claudio, Leonato and Hero all take a oath that before Hero and Claudio marry, Benedick and Beatrice will be united together as Claudio and Hero are.

This oath is put to the test in Act 2 scene 3. Benedick starts the scene by ranting to a boy about Claudio and how he has changed to a different man since his proposed marriage how he prefers to wear designer clothes rather than suits of armour, how his music has changed from loud war music to soft orchestral music. He then contemplates whether or not he can take these changes too, this proves that he is obviously thinking about marriage even though throughout the play he has been very anti-marriage. Then Don Pedro, Leonato and Claudio enter, Benedick does not want to see them as they will be talking about marriage or something like that. He hides behind the bushes to conceal himself but the three know where he is hidden. They use this opportunity to create mischief and mislead Benedick. "Leonato, is it true that Beatrice was in love with Signor Benedick", Don Pedro starts off down to earth and straight to the point to get the attention of signor Benedick. Leonato and Claudio play their roles too, to trick Benedick.

"I did never think that lady would have loved any man", this perhaps says that Benedick is special to Beatrice as she seems to not be able to love any man. "isn"t? Sits the winds in the corner?' Benedick is contemplating whether or not he is hearing rightly and if the situation is that of what the others speak of. "Maybe she doth but counterfeit", Don Pedro tests Benedick by suggesting that she may be faking her love, this is used also to give evidence to Benedick to support the charade. "Bait the hook well. This fish will bite", Claudio states that if Leonato fakes this part well then Benedick well be fully convinced. Benedick though believes it may be a trick but does not believe this as Leonato states that it is true, "I should think this a gull, but that the white bearded fellow speaks it." The three continue to work Benedick up before they eventually leave planning to send Beatrice to call Benedick to dinner, obviously for a bit of fun. Benedick then speaks a large speech on the situation and how it isn't a trick and also how the three seemed to pity Beatrice for loving Benedick which he can't understand. "They seem to pity the lady; it seems her affections have their full bent", this means that her love is fully stretched like a bow. He then goes on about Beatrice and lists her qualities against his requirements for a women that he would marry. This obviously shows know that he fully believes that Beatrice loves him and that he now loves her. Beatrice then enters who is mad having to call upon Benedick, he tries to be nice with her which she construes as sarcasm and tries to start another little battle of words between the two. This little skirmish though is a springboard to the next scene where Beatrice is tricked.

Act 3 scene 1, Ursula and Hero are sitting in the garden when Beatrice comes by and hides herself but the two know she is there just as the Benedick situation. "But are you sure, that Bendick loves Beatrice so entirely?" The two start just as the others bringing the conversation straight to the point. They also say how they cannot let Beatrice know as she cannot love and take affection or image in the right manner. "She cannot love, nor take no shape nor project of affection, she is do self-endear"d' meaning she is in love with herself too much to care about others. They go on about how Benedick is a good man contrast to what the three man were saying how he was not a good man and would mock Beatrice of her love. If they were to tell Beatrice she would only mock and joke to Hero. "If I should speak, she would mock me into air; O, she would laugh me out of myself, press me to death with wit". Hero suggests if she was to tell Beatrice of Benedick's love, she would literally mock her to death and kill her with wit into death. Hero also says that instead of telling Beatrice she would rather force Benedick to fight his passion of her and stop loving her as he would be heart-broken and would rather bottle it up than to face his love.

Hero tells how she will devise some harmless lies to trick Benedick into giving up his love of Beatrice. Ursula though begs Hero not to do Beatrice such wrong and how the two are matched in personality, "having so swift and excellent a wit as she is priz"d to have, as to refuse so a rare a gentlemen as Signor Benedick.' She states how Beatrice is very lucky to of found such a man and a gentlemen. The two leave after a while basking in their glory thinking they have captured Beatrice in the net, which they have. Beatrice then ends similar to Benedick. "What fire is in min ears? Can this be true?…" she contemplates the situation and then goes on to think about her and Benedick. "To band our loves up in a holy band". "Loves" proves that she has feelings for Benedick back and has told herself that she will put the two together in marriage.

If it is legal I shall go and find his grave and spit upon that as well. My friend Miranda has recently informed me her high school class is putting on this production and I am highly angered. If something like grease isn't permitted because of content such as sex and pregnancy I see no reason why "The Taming of the Shrew" should be allowed. It makes a very offensive statement about women compared to men and I am set out to voice my opinion.

"The Taming of the Shrew" is a play about a girl who has a sister who is the most beautiful in the land. All men wish to woo her. Alas, the "shrew" by order of her father must be married off first and n man wishes to wed her. The "shrew" is merely an opinionated and independent girl who despises being looked down upon for being a lady. But one day a man comes to wed her. He takes her home despite her reluctance and starves and sleep depraves the poor girl claiming it's out of his love for her and that no food or bed is good enough for her.

Eventually he puts her on donkey back and they head through the dessert back to her father .Along the way they run into a poor old man who he forces the "shrew" to call a beautiful young lady until she appears to be a nut case. Upon arriving back at her home the girl is broken in spirit, mind, body and pride. Her father and this man get drunk and they decide to make a little bet.

The bet is on their wives, of which one is most obedient. Each man calls his wife to the room, each man commands that of his wife he bring her a beer with no delay just the way he wants it. The girl's father's wife dallies and meanders. The poor broken girl, who used to be an individual, does her abusive husband's will and he goes home rich. The supposedly happy ending is that the most independent women in the world has been tamed to be the most obedient wife in all the land and her sister is finally allowed her marriage which as opposed to her sisters goes well.

The moral of this story is a sickening one that says women shall obedient of men. True this fits the time period, but I find the way he goes about stating and setting the matter to be sexist even for his generation. Let's not forget also that Shakespeare performed mostly for the Queen, yes Queen, of England at this time. This detests me all the more that her highness and royal majesty had nothing done about such a derogatory play. It shames me and humiliates me.

"The Taming of the Shrew" should not be recognized as a classic and should be banned from schools. It sends out a very inappropriate message about the place of women in the world, says that abuse is right, and furthermore has a moral of evil. Girls should not be forced to put on such a play in high school that mocks and sucks pride from their gender. Nor should they have to watch boy's put on such a play. Women have earned their place and respect on this earth as well as any person of a different religion or race has and should not be subjected to such.

"The Taming of the Shrew" should be removed from circular activities. I do not propose an all out ban as am against such things, but it should not be forced to be read and preformed at the risk of a child's grade.

Willy Loman's gluttonous perception of the American Dream eradicates his sense of integrity and compassion. Instead, Willy acquires an irritating and snobbish sense of pride and ego that leads to his ultimate psychological downfall (Kennedy 37). His new persona is evident in situations where Willy chooses to be immoral and make rash, illogical decisions. He condones Biff's consistent thefts and unwillingness to achieve honorable grades in high school. Willy also repays those who help him most with a sharp ray of contempt (Kennedy 37). For example, Charley was always prepared to loan out a lump sum of money towards Willy, but Willy was never able to treat Charley in a kind and loving manner. This vulgar and harsh personality is constructed by society, who installed these unachievable dreams into Willy's brain through false hope and propaganda. Our machine civilization deprives people of their real identities by putting more focus on societal status rather than on praiseworthy deeds (Martin). The villain of society uses advertising to drill the need for mundane and materialistic novelties into our cranium (Foster). Without a sense of direction from Willy's deceased father, Willy has become utterly consumed in materialism. Thus, materialism is an addiction that makes Willy's entire life a tragedy in which he can never “harmonize his dreams with responsibilities (Foster).”

This addiction reached out further than trinkets and vacuum cleaners, and into using women for their sexuality. Willy treated women in the same way he treated any new appliance or material good. He only seeks out “companionship” from women to satisfy his personal ego, not to satisfy sexual desires (Domina). This intense desire to illustrate a reality where Willy experiences loyalty and respect is fading away because of Willy's incapacity to become a flourishing salesman. In Willy's powerlessness to grow or change, he desperately seeks refuge in the propaganda of the media, which strips Willy of his individuality and sense of purpose (Martin). Willy's lost sense of hope and individuality is most symbolized by the nearby construction of apartments that stand for the “crushing of freedom, of individuality, and most of all love (Lawrence 57).” Willy would rather give up his life than lose his false and trivial image (Bettina). His failure to achieve the American Dream did result in the break up of a man, but rather in the ideal of the American Dream (Bettina). Willy was trapped in by the expectations and status that do not correspond in the cruel realities of the harsh labor market (Murphy). Willy dug himself into an enormous hole from which he could not possibly climb out and discover that the “common man is liable to arouse only pity as a poor fool in terror for his life unless he is allowed an understanding that his revolt is towards ends which have a specific chance of attainment (Martin).” Willy represents the fool in all of us and what we can become if we succumb to the materialistic values of society.

Willy Loman's unmistakable deficiency to accept his failure of the American Dream has put an overbearing burden of shame on the rest of his family. Shame is the consequence given by life when we fall short of our expected goals (Ribkoff). Willy's “vision of success perpetuates crippling feelings of inferiority and inadequacy that drove to destroy himself” as well as the future of his sons. Biff, in particular, has suffered through the immense shame derived from his father's failed dream (Ribkoff). Early in his life, Biff's entire perception of self-worth was completely dependent on his father's devotion towards him. Biff's reliance for his father's respect creates a huge backlash when Biff makes the surprise visit to his father in a Boston hotel (Ribkoff). In seeking out his father for answers to his problems, Biff uncovers his father's inability to cope with failure, when he sees that his father is using a woman's sexuality to cover up his shame. The woman was a desperate attempt to salvage Willy's self-esteem and coat over Willy's weakness and inadequacy of being a salesman (Ribkoff). His first reaction to the philandering characteristics of his father lets the audience come to the conclusion that “Biff inherits from his father an extreme sense of self-worth dependent on the perception of others (Ribkoff).” This “fragile sense of identity” galvanizes confusion and chaos propelling Biff to “steal his way out of every job since high school (Ribkoff).”

Both Willy and Biff are powerless “in the face of shame”, and shame distorted their sense of purpose and reality. Thus, developing an illusion constructed by the false propaganda of the media in society (Ribkoff). In Biff's journey through jails and ranches in the West, he realizes his horrific revelation about his father creates a unique situation where Biff can build his character using addition by subtraction. Biff's shocking discovery permits him to achieve a state of emotional balance by finally confronting shame (Ribkoff). In Dealing with shame, Biff acquires empathy. Empathy is the unconscious method of being put in someone else's shoes and “feeling for them (Ribkoff).” Empathy is, more importantly, the ultimatum that gives Biff the skill and mental toughness to overthrow the tyrannical powers of shame. Unlike Biff's past episodes of feeling he was superior to those were smaller or less fortunate, he now has humbled himself and has a vital sense of compassion for others (Ribkoff). The feeling of empathy is the resultant from the long adventures in the deep gallows underneath shame. Willy, unlike his son, has lost all sensation of any kind of empathy for others. Biff courageously tries to rekindle Willy's cold heart by truthfully confronting his father about Willy's problems (Ribkoff). Biff's ultimate goal was to not be condemned by his father, but rather have his father acquire even the slightest bit of empathy for him. Instead, Willy's burden of shame has blinded him to the truth and has left his family in deep emotional shambles, despite Biff's heroic last ditch attempt to save his family from an utter collapse.

Willy Loman's malfunction not to accept his collapse as a businessman and his inability to father his sons is influenced by several characters and scenarios that lead Willy down a stray path. Willy's brother, Ben, was the father figure for Willy during his childhood. Ben experienced phenomenal wealth and riches through cut-throat and ruthless manners of obtaining highly sought after gold in Alaska and precious diamonds from Africa. These immoral methods of achieving financial success boiled over into Willy's life. Willy condones Biff's instinctive nature to steal and encourages Biff to cheat on tests instead of spending time studying, thus creating a lapse in Biff's judgment that causes him to experience immense failure in his adulthood. Ben's constant interventions throughout the play allocate the audience to depict Willy's struggle with self-consciousness and Willy's lack of confidence in himself to make rational choices in life (Bettina). Willy always turns to Ben when looking for answers to his problems. Ben symbolizes cheap and easy money that Willy longs for everyday of his pathetic, lonesome life (Bettina). Biff's natural athletic ability to football falsely inspires Willy to become a role model for his star-studded son. Biff puts great confidence and faith in his father, which becomes a vital let down when Biff surprisingly joins his father in a Boston hotel. Upon his arrival, Biff instantaneously realizes that his father has cheated his entire family by being unfaithful to hi mother and that Willy provided false testimony about his fame and greatness as a northeastern salesman (Domina). The causation subsequently after the event knots Willy into an optical reality where integrity and morality have no place and Willy's decisions are based solely on protecting the fantastical imaginations of Willy's has high status in society.

Willy is completely stuck in this impossible “situation” and “that it has lost touch with values which should never be relegated only to the personal sphere or the family unit. (Lawrence 56)” Although Willy possesses no technique or innate capacity to rid himself of this delusion, he still possesses an intense sense of idealism (Martin). This powerful aptitude pushes Willy's mind to the limit and he is able to believe that he can thrive against impossible odds (Martin). The tragedy is in that Willy used his Superman-like mental strength to hide his cracks and faults as an alternative to fighting the delusion and accepting his inept ability to become a salesman and to provide moral and financial wealth for his family. Even in death Willy is blind to the truth (Martin). “The nature of Willy Loman's death” is one of immense tragedy where sacrifice has no value. In our current modern world Willy Loman represents lyrical and fantastic dreams as well as our darkest fears (Murphy). Death of a Salesman therefore “engages us directly in social, political, and moral questions (Murphy).” All the characters possess universal human traits and are reminiscent of someone we know and love (Martin). In Biff's pursuit to run away from his problems he divulges that love and compassion are the secrets to success (Lawrence 58). Biff's epiphany of the key to success allows him to sympathize with his father who lacks respect for his family and piers. Linda Loman conveys her take on her husband, Willy, which helps Biff fully understand the devotion and compassion his father needs so badly.

I don't say he's a great man. Willy Loman never made a lot of money. His name was never in the paper. He's not the finest character that ever lived. But he's a human being, and a terrible thing is happening to him. So attention must be paid. He's not to be allowed to fall into his grave like an old dog. Attention, attention must be finally paid to such a person (Miller 40).

Willy acknowledges the fact that love does exist, but he and society fail to acknowledge its extraordinary demands (Lawrence 59). The reader's natural instinct to pity Willy's broken dreams is a direct correlation to our own fears (Martin). Collecting money through suicide is a social reality and is a final affirmation in a failed life (Martin). Willy Loman expresses our deepest and darkest horrors, because we would have made the same fatal decision as Willy in an attempt to salvage the small amount of pride left for our family (Martin).

In Death of a Salesman Arthur Miller develops a number of fundamental themes that are expanded with the intricate and skillful use of characterization, setting, and symbolism. The exploration of the theme of the failed “American Dream” in our success driven society had a major impact on those who believed in the “American Dream” at that time of the play's release, and it still has a profound significance for contemporary society (Murphy). The resulting shame and disillusion permanently haunted and scarred the Loman family for eternity eventually leading to Willy's futile suicide and two lost, hopeless sons. Death of a Salesman provides a “prime site for working out our deepest cultural conflicts and anxieties” and it encourages the reader to not be consumed in cultural iconography in order that we can discover a dream that we genuinely enjoy (Murphy).

This divine intervention was a very good one for Odysseus and his crew because with out it they would have been eaten by the Cyclops. After Odysseus escapes Polyphemus, Polyphemus is angered so he prays to Poseidon, god of the sea and earthquake also Polyphemus' father, saying "O hear me, lord, blue ..., / if I am thine indeed, and thou art father: / grant that Odysseus, raider of cities, never / see his home...Should destiny / intend that he shall see his roof again .../ far be that day, and dark the years between. / Let him lose all companions ..." (lines 467-477).

Poseidon hears this prayer sent up by his son and takes action on it even though Odysseus offers sacrifice to Zeus. Odysseus' men are all killed before he reaches Ithaca and he returns home alone. So be wary, if you are ever in Odysseus' place, of what you do for the gods can inflict disaster upon you or grace you with their knowledge or assistance.

In Homer's epic, hospitality to others is a must for those who fear the wrath of the gods, they are often in disguise. At Polyphemus' cave Odysseus and his men are waiting for the giant to return. When he does return Polyphemus asks them who they are and what they are doing, so Odysseus tells him then says "here we stand, / beholden for your help, or any gifts / u give-as custom is to honor strangers"(lines 194-196). Yet Polyphemus does not fear any god except for Poseidon, his father, so misfortune falls yet again for the men. Odysseus, disguised as a beggar, enters into his home and is given scraps by his wife's suitors except for Antinous who throws a stool at him. All the others were being hospitable to the beggar in fear of him being a god but Antinous has no such fears so they tell Antinous "A poor show, that-hitting this famished tramp- / bad business if he happened to be a god"(lines 1093-1094). Afterwards all the suitors are killed, but Antinous is killed first and Athena helps Odysseus through the battle. This is why the inhabitants of the different lands Odysseus turns to are often hospitable.