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Hero characteristics in a story and role
Hero characteristics in a story and role
Identity formation in society
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II. Fragmented Identity and Epiphany Eadith/Eddie meets h/er mother Eadie accidently, but s/he does not escape or expose h/erself to Eadie. S/he follows h/er mother into a church, and “She continued obsessed by the image of her mother in a church pew, black gloves clamped to the prayer-book” (403). S/he used to think that “She could not believe in heroes, or legendary actors, or brilliant courtesans, or flawless beauties, for being herself a muddled human being astray in the general confusion of life” (403). But now, in h/er eyes, Eadie is a saint and s/he is the penitent. Eadith/Eddie examines h/er life in retrospect, Dear Angelos Vatatzes had accepted the anomaly, but within the bounds of Orthodoxy and madness. Distanced by time, …show more content…
The windowless room symbolizes the almost perfect Eadith identity; living in this identity, s/he feels safe and that is why s/he likes the room. The children represent h/er other identities; being forced to hide under Eadith identity, they feel uncomfortable and that is why they insist on getting out of there. This is the problem of fragmented identity. From the perspective of humanism, identity is something fixed, unchangeable and stable. With the development of deconstruction, new ideas about identity begin to prevail. Deconstructionists regard human identity “as a fluid, fragmented, dynamic collectivity of possible ‘selves’” (Tyson 335). Eddie’s identity is always fragmented, and each of the children represents a fragment of his identity. From the perspective of …show more content…
“Their harmony by now was a perfect one” (423). Eadith/Eddie has found the way to love h/er mother, which is to be Eadie’s daughter; “She longed to caress her mother, regardless of the embarrassment she would probably cause them both” (423). Eadie also accepts her daughter’s love and asks Eadith/Eddie to go home with her; “…we could live together. I can see us washing our hair, and sitting together in the garden to dry it” (425). Eadie says “…now that I have found her Eadith Eddie no matter which this fragment of my self which I lost is now returned where it belongs” (431-432). Solving the problem with Eadith, Eadith/Eddie has another issue to deal with, which is the love between Gravenor and h/er. S/he receives a letter from Gravenor, in which he writes: …I like to think those other automata you and I created for ourselves out of our inhibitions were human beings underneath, and that we might have loved each other, completely and humanly, if we had found the courage. Men and women are not the sole members of the human hierarchy to which you and I can also claim to
In the same scheme, both in the movie and the book, the father is presented as abusive and alcoholic on many occasions. In words, the book gives a detailed account of the damages inflicted on Eddie by his father’s violence: “he went through his younger years whacked, lashed, and beaten.” (Albom 105) In the film, t...
Maybe her wishing so hard had made it so I thought” (Gibbons 68). Whereas Mavis, who works for Ellen’s grandmother, said that Ellen looks just like her mother. Mavis tells Ellen one day, “One day she said flat out you look just like your mama. Lord chile you got that same black hair down your back” (Gibbons 65). Ellen shared similarities from both her parents because she was the offspring of the two combined. To Ellen’s grandmother Ellen looks like her father because she despises her father and blames Ellen and him for her daughter’s death, so she is not willing to see her daughter in Ellen. Ellen’s grandmother thinks that Ellen and her father had a hand in killing Ellen’s mother. She tells Ellen, “A big clown smile looking down at me while she said to me you best take better care of me than you did your mama” (Gibbons 73). She feels that Ellen did not try to help her mother, which is why she blames Ellen too. Mavis thinks Ellen looks just like her mother. Ellen does share similar traits
Despite the gathering winter she felt relieved to see that her sixteen- year old daughter, now her only child after the early death of her son James, was acting normal again. For the past fortnight the younger Elizabeth had been carrying herself in a strange manner. While walking along normally she would sometimes cry out. Last week she had shrieked at extremely inappropriate time in Sunday dinner and that day in church she had been overcome with irreverent laughter. She was always quick to offer a reasonable excuse to spare the swift punishment usually dispensed to children at the time, but the extravagance and immodes...
After the trip, Ed returns home to his wife, to civilization. However, he is now unaffected by the feminist influences that plagued him before, he is a man and understands his place in the world. The trip pushed his limits, forcing him to overcome the emasculation granted him by society, as when he fought the gun from the would-be rapist’s hand or when he killed the other mountain man with nothing to rely on but himself. He has reclaimed his manhood, his “true, whole self” as Entzminger would say, and may return to civilization the better for it.
Eliza Wharton has sinned. She has also seduced, deceived, loved, and been had. With The Coquette Hannah Webster Foster uses Eliza as an allegory, the archetype of a woman gone wrong. To a twentieth century reader Eliza's fate seems over-dramatized, pathetic, perhaps even silly. She loved a man but circumstance dissuaded their marriage and forced them to establish a guilt-laden, whirlwind of a tryst that destroyed both of their lives. A twentieth century reader may have championed Sanford's divorce, she may have championed the affair, she may have championed Eliza's acceptance of Boyer's proposal. She may have thrown the book angrily at the floor, disgraced by the picture of ineffectual, trapped, female characters.
Although the concept of identity is recurrent in our daily lives, it has interpreted in various ways.
Eddie went into a depression stage in his life when his older brother returned home from
Beginning with Erik Erikson’s childhood, our textbook describes, “it is not surprising that the theorist who gave us the concept of the identity crisis experienced several crises of his own.” His first crisis occurred when he found out that his father was not his biological father. Knowing of this information, he kept his father’s last name until he migrated from Germany to the United States then changed his name to Erik Homburger Erikson. As life went on, Erikson experienced other identity crises situations that later gave him the idea of using his experiences to develop a profound theory that would change the world of psychology. At the age of twenty-five, Erik Erikson was offered to teach at a school established for the children of Sigmund Freud’s patients and friends (Schultz). Being taught by Sigmund Freud’s daughter Anna, he decided to approach Freud...
The identity theory of mind holds that states and processes of the mind are identical to states and processes of the brain thus particular psychological states are identical with particular type of physical state. Many objections have been lay out by philosophers who have evaluated this theory one objection that is particularly strong is the Martian and octopus criticism which state that if identity theory is true, than these species should not feel pain, but if they do feel pain than identity theory is not true.
I have shown throughout this essay that we can determine personal identity solely based on psychological continuity. During John Perry’s dialogue he says that there are only three ways in which we can tell a person is who they are. Those three ideas being a person is their body, a person has a continuation of memory, or a person is their immaterial soul. Through the whole of this essay we have discussed that even though bodily identity and immaterial souls are a good suggestions for determining personal identity that they really aren’t logical theories. I have argued that we can distinguish personal identity from psychological continuity.
The view of identity seems to be defined by facial features and social constructed views. Depending on the recent look of someone it may just be more then just color but also background. In this essay I will explain how I relate to some recent views based on philosophers I may agree and disagree with in order to describe my identity. Identity is much more then just being labeled as a race, it can be based on much more.
1. The identity theory (reductive materialism) states that mental states are brain states. Basically each mental state/process is the same as the physical state or process(es) within the brain. What they say about the mind is that the mind is just the brain and mental states are brain states.
In his 1971 paper “Personal Identity”, Derek Parfit posits that it is possible and indeed desirable to free important questions from presuppositions about personal identity without losing all that matter. In working out how to do so, Parfit comes to the conclusion that “the question of identity has no importance” (Parfit, 1971, p. 4.2:3). In this essay, I will attempt to show that Parfit’s thesis is a valid one, with positive implications for human behaviour. The first section of the essay will examine the thesis in further detail, and the second will assess how Parfit’s claims fare in the face of criticism. Problems of personal identity generally involve questions about what makes one the person one is and what it takes for the same person to exist at separate times (Olson, 2010).
What is identity? Identity is an unbound formation which is created by racial construction and gender construction within an individual’s society even though it is often seen as a controlled piece of oneself. In Dr. Beverly Daniel Tatum’s piece, “The Complexity of Identity: ‘Who Am I?’, Tatum asserts that identity is formed by “individual characteristics, family dynamics, historical factors, and social and political contexts” (Tatum 105). Tatum’s piece, “The Complexity of Identity: ‘Who Am I?’” creates a better understanding of how major obstacles such as racism and sexism shape our self identity.
What is personal identity? This question has been asked and debated by philosophers for centuries. The problem of personal identity is determining what conditions and qualities are necessary and sufficient for a person to exist as the same being at one time as another. Some think personal identity is physical, taking a materialistic perspective believing that bodily continuity or physicality is what makes a person a person with the view that even mental things are caused by some kind of physical occurrence. Others take a more idealist approach with the belief that mental continuity is the sole factor in establishing personal identity holding that physical things are just reflections of the mind. One more perspective on personal identity and the one I will attempt to explain and defend in this paper is that personal identity requires both physical and psychological continuity; my argument is as follows: