Abstract Technology has progressed to the point where a user's web usage can be tracked between sessions by almost anyone. Text files dropped on a user's machine, known as cookies, can give certain corporations personal information about the user, and can even keep track of what sites the user has visited. Such personal information can subsequently be sold or exploited, jeopardizing the user's privacy.
In recent years and months, use of the Internet, specifically the world-wide web, has grown by leaps and bounds. An aspect of web-usage that has become nearly ubiquitous is web-advertising, specifically, banner advertising. However, in recent times, data mining techniques applied to data collected through web advertising have progressed to the point where individual privacy is at risk. The threat of personally identifiable information being linked to individuals is a clear and present danger and various privacy organizations have filed complaints with the Federal Trade Commission regarding these issues (Federal Trade Commission). This paper is an examination of the privacy issues surrounding web advertising.
Banner advertising should be examined in a different light from static advertising because banner advertising is directed to individual consumers. Although static advertising, which is when an advertisement is coded into a web site, is fairly common, banner advertising is far more common because it allows advertisers the opportunity to both customize advertisements to individual users as well as collect data on those consumers. Web advertising has grown to a level where it has become a $934.3 million industry (http://adres.internet.com/stories/ article/0,1401,7561_231431,00.html). Furthermore, customization has become a very serious priority for advertisers (and content-producers in general) as repeat business now comprises more than half of all e-business transactions (http://adres.internet.com/stories/ article/0,1401,7561_231431,00.html).
In addition to customization, the other advantage of banner advertising is that it allows the firms in question to practice data mining techniques that can significantly add to their revenues. "By merging the information gathered from their web site traffic analysis tools with other data sources, such as customer databases, savvy online marketers can mine their web site traffic data to maximize the effectiveness and the return on investment (ROI) of their web sites." (Sane.com) The difference between data mining techniques and traditional data extraction techniques is that data mining "extracts information from a database that the user did not know existed" (Thearling), as opposed to traditional data extraction, where the user is rarely surprised by the information gleaned.
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At times he becomes torn with conflicting emotions. His inner debates and self-criticism reveal him as a dynamic being. Satan flows through his heroic story, allowing himself to be the anti-hero the story. The authors believes that Satan is created as “an example of the self deception and the deception of others which are incident to the surrender of reason to passion.”
The Internet is a vast world of virtual information. Activities like online shopping and social networking sites have put people in the position to ask themselves how private their own information is among the rest of the Internet. Can the average person completely control their privacy or are some parts of their personal information out of their control? To go along with that, is online privacy the complete responsibility of the individual? I have found that online privacy can be difficult to completely control because of the various types of tracking and third party devices. With that said, although these devices can get private information very subtly, being informed of the information gathering methods can help a person make better decisions for their privacy on the Internet. However, complete privacy is unlikely (Mitchell, 2013).
Several summers ago, I made my first All-Star baseball team for a local little league. When I heard that I was picked, I was overwhelmed with happiness. A lot of my friends and teammates in years past had made the team, but never me. I was finally selected by the head coach of the All-Star team, and considered it quite an honor.
Historically, it has been the character of Satan who is defined as the hero of Milton's epic, one who was defined by the Romantics as a 'tragic-hero'. At the beginning of the poem he is presented as one with an iron fast will, who will overcome his challenges in order to gain a victory, like the heroes of the classical epics. Upon waking up, cast out of Heaven by God, Satan's first action is to attempt to rally his troops, defiantly proclaiming that they can “make a heav...
After God created the Earth and mankind, all was right in the Holy kingdom. That is until, a friend, the bearer of light, the morning star fell in battle and ultimately in darkness. This fateful battle made true everything we know and live now. Milton and Dante play on this every concept in two very different ways, for Milton a cunning reflection of man and for Dante an animalisitic dunce. Milton and Dante use the Bible stories as a backdrop for their epic poems of love and of loss wherein a single unique character, a bearer of light is made to reverberate humanity and the supreme basic darkness that is the soul of man, one can note these key elements vis-a-vis his appearance, domain and the influence of Lucifer.
Hero can be distinct as an individual who is accepted or idealized for bravery, exceptional accomplishment, or dignified traits. On the other hand, Satan is known as the leader of all wickedness. With these descriptions in mind, one can determine that John Milton’s character, Satan, in Paradise Lost, is in fact the epic’s hero. Although non-traditional, one can determine that Satan is the epic hero because of textual evidence found in all twelve books of Paradise Lost. The implications implied throughout the twelve books of Paradise Lost entail Satan as the hero because of the information Milton provides to the reader about Satan’s actions and results thereof.
“Human beings are not meant to lose their anonymity and privacy,” Sarah Chalke. When using the web, web users’ information tend to be easily accessible to government officials or hackers. In Nicholas Carr’s “Tracking Is an Assault on Liberty,” Jim Harpers’ “Web Users Get As Much As They Give,” and Lori Andrews “Facebook is Using You” the topic of internet tracking stirred up many mixed views; however, some form of compromise can be reached on this issue, laws that enforces companies to inform the public on what personal information is being taken, creating advisements on social media about how web users can be more cautious to what kind of information they give out online, enabling your privacy settings and programs, eliminating weblining,
Various web-based companies have developed techniques to document their customer’s data, enabling them to provide a more enhanced web experience. One such method called “cookies,” employs Microsoft’s web browser, Internet Explorer. It traces the user’s habits. Cookies are pieces of text stored by the web browser that are sent back and forth every time the user accesses a web page. These can be tracked to follow web surfers’ actions. Cookies are used to store the user’s passwords making your life easier on banking sites and email accounts. Another technique used by popular search engines is to personalize the search results. Search engines such as Google sell the top search results to advertisers and are only paid when the search results are clicked on by users. Therefore, Google tries to produce the most relevant search results for their users with a feature called web history. Web history h...
Milton’s Satan in Paradise Lost is a complex character meant to be the evil figure in the epic poem. Whenever possible Satan attempts to undermine God and the Son of God who is the true hero of the story. Throughout the story Milton tells the readers that Satan is an evil character, he is meant not to have any redeeming qualities, and to be shown completely as an unsympathetic figure. Satan’s greatest sins are pride and vanity in thinking he can overthrow God, and in the early part of the poem he is portrayed as selfish while in Heaven where all of God’s angels are loved and happy. Satan’s journey starts out as a fallen angel with great stature, has the ability to reason and argue, but by Book X the anguish and pain he goes through is more reason for him to follow an evil path instead. Even so, Milton uses literal and figurative imagery in the description of Satan’s character to manipulate the reader’s response to the possibility that Satan may actually be a heroic figure. As the plot of the story unfolds there are moments where the reader can identify with Satan’s desires and relate to his disappointments.
At the beginning of the poem, Satan is viewed as a very majestic angel of great stature and an even bigger leadership skill. He is pictured as a hero in book one solely because the poem focuses on him and because it shows his pain "Both of lost happiness and lasting pain"(1) [55] "Torments him; round he throws his baleful eyes"(1) [56] "That witness'd huge affliction and dismay"(1) [57] his second transformation is where his evilness shows, Satan, after hearing about the new race and the new land, earth, travels all the way to earth in order to see it and see the new race. He tries to enter heaven, and to do so he transforms into a cherub, to deceive ...
In John Milton’s epic, Paradise Lost, the author establishes Satan as the most complex and thought-provoking character in the tale through his depiction of Satan’s competing desires. Throughout the first four books of Paradise Lost, Satan repeatedly reveals his yearning both for recognition from God and, simultaneously, independence from God. The paradox that prevents Satan from achieving his desires may be interpreted as a suggestion of Milton’s establishment of a sympathetic reading for this character, as he cannot truly find happiness. In actuality, the construction of Satan’s rivaling aspirations evince Satan’s repulsive depravity to Milton’s audience and encourage readers to condemn his character.
The question of whether Satan is the hero or the villain of John Milton’s Paradise Lost has been largely debated by scholars over the centuries. The ones who believe Satan is the villain of the epic, more commonly known as the Anti-Satanists, tend to argue that Satan is too foolish to be considered a hero, as his “hostility to Almighty power” is ultimately a futile endeavour (as God’s power is omnipotent) (Carey, 135). C.W. Lewis, also an anti-Satanist, goes as far as to claim that to “admire Satan, then, is to give one’s vote not only for a world of misery, but also for a world of lies and propaganda, of wishful thinking” (Lewis, 203). The ones who claim Satan is the hero of the epic, the Satanists, perceive him as the rebellious angel who rises up and defies God’s monarchy and “the tyranny of Heav’n” (174).They choose to focus on Satan’s “nobler qualities, his loyalty in leadership, fortitude in adversity, unflinching courage and splendid recklessness” (Satan/Promo, 3). While these two positions are both valid, this paper will be focusing on a third position; the individuals who believe that Satan is neither the hero nor the villain of the epic. Helen Gardner addresses this notion, claiming how “Satan is, of course, a character in an epic, and he is no sense the hero of the epic as a whole. But he is a figure of heroic magnitude and heroic energy, and he is developed by Milton with dramatic emphasis and dramatic intensity” (Baker/Helen, 208). Satan is without a doubt the antichrist, or “villain” in the biblical scriptures, however one must take into consideration his alternative and more ambiguous portrayal in Paradise Lost. In this paper, I will analyze Satan’s actions, physical portrayal and speeches in Book I of Paradise Los...
In the opening lines of Paradise Lost, Milton wastes no time conveying to his readers what his purpose in writing the epic is. He writes in the beginning that he intends to “assert Eternal Providence, / and justifie the wayes of God to men” (I. 25-26). What exactly does this mean though? In order to be able to clearly judge and evaluate what these lines imply, it is important that one understands what exactly Milton’s thoughts we regarding “Eternal Providence” and the “wayes of God”. Stemming from this idea, it is important to also realize how the idea of free will intertwines with the omniscience of God. For Milton, God’s omniscient did not constrain the free will of Adam and Eve. However, this idea presents the reader with a paradoxical situation that Milton as an author was fully aware of. Paradise Lost presents the reader with eternal providence and free will as being part and parcel of each other, neither constrains the other, and it is these two aspects, along with that of knowledge that lay the groundwork in understanding Paradise Lost.
In Milton's Paradise Lost, he writes the story of the fall of Satan, his followers, and mankind. Many critics often view Satan as the unlikely or tragic hero of the epic poem. Satan is, obviously, the main character throughout most of the poem, but not necessarily the hero. Satan's main purpose is to fight G-d, and try to be on the same level as Him. The important thing is to realize that Satan is sin, and being humans, who are all born into sin, we can easily relate to a sinful character. G-d is holy and perfect. This is something which we, being fallible humans, cannot begin to comprehend. Satan does, at the beginning, follow many of the attributes which coincide with Aristotle's definition of a tragic hero; however, after the first few Books, Satan looses his status as a tragic hero rather rapidly. Along with this, Satan's thoughts parallel the idea of "Evil, be thou my good," (p76, line 110) which is the opposite of what G-d intends.
The identity of the true protagonist in Paradise Lost is a mystery. One would gather that Milton, a Puritan, would have no problem casting God as the hero, and Satan as the antagonist. However, looking back in history, Milton saw that most epic heroes had conflicts that prevented them from accomplishing their goals. God and his Son have no conflict, and Adam’s story does not really begin until the Fall of Man. Therefore, Milton was forced to select Satan as the hero of Paradise Lost because he adheres to the guidelines of epic poetry set by Homer, Virgil and others. There are many examples of how Milton uses and edits the tradition of these previous epics in the formation of the Devil as a hero. One of the most basic examples of heroism in epic poetry is the exhortation of the leader to his followers. In The Odyssey, Homer lets Odysseus give a speech that would convince anyone they could survive the journey to the Strait of Messina, "Then we die with our eyes open, if we are going to die, or know what death we baffle if we can. (Ln.1243-1245)" After passing the Sirens, the ship approaches the Strait, and the crew sees the twin terrors of Scylla and Charybdis, they are mortified. Odysseus again lifts their spirits with this speech, "Friends, have we ever been in danger before this? More fearsome, is it now, than when the Cyclops penned us in his cave? What power he had! Did I not keep my nerve, and use my wits to find a way out for us?