The Great Gatsby – Reactions to Myrtle Wilson’s Death

Reactions to Myrtle Wilson's Death in The Great Gatsby In the novel The Great Gatsby by F. Scott Fitzgerald Jay Gatsby is a passenger in the car which strikes Myrtle Wilson, which is driven by Daisy Buchanan. After the car hits Myrtle, Daisy continues to drive, but collapses on Gatsby, forcing him to drive. At the Buchanan's house, Nick Carraway talks to Gatsby, who â€Å"[speaks] as if Daisy's reaction [is] the only thing that [matters]† (136). Due to his incessant love for daisy, he only focuses towards Daisy's emotions and even takes the blame for her.Regardless Myrtle's death, Gatsby's dream of having Daisy to himself makes him center his attention to her feelings after the accident. In the novel The Great Gatsby by F. Scott Fitzgerald Nick Carraway arrives at George Wilson's garage with Jordan Baker and Tom Buchanan after Myrtle Wilson dies. After leaving the crime scene, Nick arrives at the Buchanan house and is approached by Jordan. She tries to comfort Nick, however, h e declines her invitation to the house and starts to feel â€Å"a little sick and [wants] to be alone†¦ He [has] had enough of all of them for one day† (135/136).He becomes tired of being tied into all the drama and secrets of New York and tries to isolate himself from the others in order to find a peace of mind. As a result of all the sudden occurrences in East Egg and West Egg, he concludes that leaving the situation will lead to his own contentment. In the novel The Great Gatsby by F. Scott Fitzgerald Daisy Buchanan is the driver of the vehicle which strikes Myrtle Wilson. Daisy continues to drive after hitting her, however she collapses on Jay Gatsby as he pulls on the emergency brake, forcing him to take over the vehicle.After they arrive at the Buchanan house, Daisy â€Å"[locks] herself into her room,† (137) while in a state of shock. She cannot believe that she hit another person on the road and isolates herself for a moment, in order to sort out her emoti ons. As a result of losing her nerve on the road, she hides from the others and places herself in disbelief. In the novel The Great Gatsby by F. Scott Fitzgerald Tom Buchanan arrives at George Wilson's garage with Jordan Baker and Nick Carraway after Myrtle Wilson dies. After Tom comforts George, he comes to a conclusion Gatsby hit Myrtle and denounces him as a coward on his way back to his house.As Tom is speaking, Nick realizes â€Å"a change [has] come over [Tom], [as] he [speaks] gravely, and with decision† (135). Gatsby's intrusion in his personal life creates a spark within Tom, in which he begins to care more for his wife. With the belief of Gatsby killing his mistress, Tom changes his attitude, in order to prove his love for his wife and to make sure that Gatsby cannot achieve his goal of taking Daisy away from him. In the novel The Great Gatsby by F. Scott Fitzgerald Jordan Baker arrives at George Wilson's garage with Tom Buchanan and Nick Carraway after Myrtle Wilso n dies.She leaves with the rest of her group, and tries to comfort Nick at the Buchanan house. After being rejected by him, â€Å"she [turns] abruptly away and [runs] up the porch steps into the house† (136). As a result of being dishonest, cynical, and self-centered, she is unwilling to change her attitude in order to persist on consoling Nick. She stays true to her deceitful nature as she is reluctant to suit his needs. In the novel The Great Gatsby by F. Scott Fitzgerald George Wilson is the husband of Myrtle Wilson, who dies after being hit by a car.Before the accident, he suspects his wife is having an affair with another man. After her death, he becomes speechless and â€Å"[stands] on the raised threshold of his office, swaying back and forth and holding to the doorposts with both hands† (132). The sudden death of his wife places him in a state of shock, where he is having trouble sorting out his emotions and thoughts. Despite Tom's efforts at comforting him, Ge orge remains distraught at the fact that he could not stop his wife from running out and instantly dying on the road.

The Vampire Diaries: The Fury Chapter Two

Stefan's voice was quietly savage. â€Å"That's what you wanted, wasn't it, Damon? And now you've got it. You had to make her like us, like you. It wasn't enough just to kill her.† Damon didn't glance back at him. He was looking at Elena intently through those hooded eyes, still kneeling there holding her chin. â€Å"That's the third time you've said that, and I'm getting a little tired of it,† he commented softly. Disheveled, still slightly out of breath, he was yet self-composed, in control. â€Å"Elena, did I kill you?† â€Å"Of course not,† Elena said, winding her fingers in those of his free hand. She was getting impatient. What were they talking about anyway? Nobody had been killed. â€Å"I never thought you were a liar,† Stefan said to Damon, the bitterness in his voice unchanged. â€Å"Just about everything else, but not that. I've never heard you try to cover up for yourself before.† â€Å"In another minute,† said Damon, â€Å"I'm going to lose my temper.† What more can you possibly do to me? Stefan returned. Killing me would be a mercy. â€Å"I ran out of mercy for you a century ago,† Damon said aloud. He let go, finally, of Elena's chin. â€Å"What do you remember about today?† he asked her. Elena spoke tiredly, like a child reciting a hated lesson. â€Å"Today was the Founders' Day celebration.† Flexing her fingers in his, she looked up at Damon. That was as far as she could get on her own, but it wasn't enough. Nettled, she tried to remember something else. â€Å"There was someone in the cafeteria†¦ Caroline.† She offered the name to him, pleased. â€Å"She was going to read my diary in front of everyone, and that was bad because†¦Ã¢â‚¬  Elena fumbled with the memory and lost it. â€Å"I don't remember why. But we tricked her.† She smiled at him warmly, conspiratorially. â€Å"Oh, ‘we' did, did we?† â€Å"Yes. You got it away from her. You did it for me.† The fingers of her free hand crept under his jacket, searching for the square-cornered hardness of the little book. â€Å"Because you love me,† she said, finding it and scratching at it lightly. â€Å"You do love me, don't you?† There was a faint sound from the center of the clearing. Elena looked and saw that Stefan had turned his face away. â€Å"Elena. What happened next?† Damon's voice called her back. â€Å"Next? Next Aunt Judith started arguing with me.† Elena pondered this a moment and at last shrugged. â€Å"Over†¦ something. I got angry. She's not my mother. She can't tell me what to do.† Damon's voice was dry. â€Å"I don't think that's going to be a problem anymore. What next?† Damon's voice was dry. â€Å"I don't think that's going to be a problem anymore. What next?† â€Å"And where did you go in Matt's car?† â€Å"To Wickery Bridge,† Stefan said, turning back toward them. His eyes were desolate. â€Å"No, to the boardinghouse,† Elena corrected, irritated. â€Å"To wait for†¦ mm†¦ I forget. Anyway, I waited there. Then†¦ then the storm started. Wind, rain, all that. I didn't like it. I got in the car. But something came after me.† â€Å"Someone came after you,† said Stefan, looking at Damon. â€Å"Some thing,† Elena insisted. She had had enough of his interruptions. â€Å"Let's go away somewhere, just us,† she said to Damon, kneeling up so that her face was close to his. â€Å"In a minute,† he said. â€Å"What kind of thing came after you?† She settled back, exasperated. â€Å"I don't know what kind of thing! It was like nothing I've ever seen. Not like you and Stefan. It was†¦Ã¢â‚¬  Images rippled through her mind. Mist flowing along the ground. The wind shrieking. A shape, white, enormous, looking as if it were made out of mist itself. Gaining on her like a wind-driven cloud. â€Å"Maybe it was just part of the storm,† she said. â€Å"But I thought it wanted to hurt me. I got away though.† Fiddling with the zipper to Damon's leather jacket, she smiled secretly and looked up at him through her lashes. For the first time, Damon's face showed emotion. His lips twisted in a grimace. â€Å"You got away.† â€Å"Yes. I remembered what†¦ someone†¦ told me about running water. Evil things can't cross it. So I drove toward Drowning Creek, toward the bridge. And then†¦Ã¢â‚¬  She hesitated, frowning, trying to find a solid memory in the new confusion. Water. She remembered water. And someone screaming. But nothing else. â€Å"And then I crossed it,† she concluded finally, brightly. â€Å"I must have, because here I am. And that's all. Can we go now?† Damon didn't answer her. â€Å"The car's still in the river,† said Stefan. He and Damon were looking at each other like two adults having a discussion over the head of an uncomprehending child, their hostilities suspended for the moment. Elena felt a surge of annoyance. She opened her mouth, but Stefan was continuing. â€Å"Bonnie and Meredith and I found it. I went underwater and got her, but by then†¦Ã¢â‚¬  By then, what? Elena frowned. Damon's lips were curved mockingly. â€Å"And you gave up on her? You, of all people, should have suspected what might happen. Or was the idea so repugnant to you that you couldn't even consider it? Would you rather she were really dead?† people, should have suspected what might happen. Or was the idea so repugnant to you that you couldn't even consider it? Would you rather she were really dead?† Elena opened her mouth again, but Damon laid two fingers on it to keep her quiet. He said smoothly, â€Å"And that's the problem now-or are you too blind to see that, too? You told me to look at her; look at her yourself. She's in shock, irrational. Oh, yes, even I admit that.† He paused for a blinding smile before going on. â€Å"It's more than just the normal confusion after changing. She'll need blood, human blood, or her body won't have the strength to finish the change. She'll die.† What do you mean irrational? Elena thought indignantly. â€Å"I'm fine,† she said around Damon's fingers. â€Å"I'm tired, that's all. I was going to sleep when I heard you two fighting, and I came to help you. And then you wouldn't even let me kill him,† she finished, disgusted. â€Å"Yes, why didn't you?† said Stefan. He was staring at Damon as if he could bore holes through him with his eyes. Any trace of cooperation on his part was gone. â€Å"It would have been the easiest thing to do.† Damon stared back at him, suddenly furious, his own animosity flooding up to meet Stefan's. He was breathing quickly and lightly. â€Å"Maybe I don't like things easy,† he hissed. Then he seemed to regain control of himself once more. His lips curled in mockery, and he added, â€Å"Put it this way, dear brother: if anyone's going to have the satisfaction of killing you, it will be me. No one else. I plan to take care of the job personally. And it's something I'm very good at; I promise you.† â€Å"You've shown us that,† Stefan said quietly, as if each word sickened him. â€Å"But this one,† Damon said, turning to Elena with glittering eyes, â€Å"I didn't kill. Why should I? I could have changed her any time I liked.† â€Å"Maybe because she had just gotten engaged to marry someone else.† Damon lifted Elena's hand, still twined with his. On the third finger a gold ring glittered, set with one deep blue stone. Elena frowned at it, vaguely remembering having seen it before. Then she shrugged and leaned against Damon wearily. â€Å"Well, now,† Damon said, looking down at her, â€Å"that doesn't seem to be much of a problem, does it? I think she may have been glad to forget you.† He looked up at Stefan with an unpleasant smile. â€Å"But we'll find out once she's herself again. We can ask her then which of us she chooses. Agreed?† Stefan shook his head. â€Å"How can you even suggest that? After what happened†¦Ã¢â‚¬  His voice trailed off. â€Å"With Katherine? I can say it, if you can't. Katherine made a foolish choice, and she paid the price for it. Elena is different; she knows her own mind. But it doesn't matter if you agree,† he added, overriding Stefan's new protests. â€Å"The fact is that she's weak now, and she needs blood. I'm going to see that she gets it, and then I'm going to find who did this to her. You can come or not. Suit yourself.† He stood, drawing Elena up with him. Let's go. She recognized the place where they left the wood. She had been there earlier today. Now, however, there was some sort of frenzied activity going on: red and blue lights flashing on cars, spotlights framing the dark huddled shapes of people. Elena looked at them curiously. Several were familiar. That woman, for instance, with the thin harrowed face and the anxious eyes-Aunt Judith? And the tall man beside her-Aunt Judith's fianc.., Robert? There should be someone else with them, Elena thought. A child with hair as pale as Elena's own. But try as she might, she could not conjure up a name. The two girls with their arms around each other, standing in a circle of officials, those two she remembered though. The little red-haired one who was crying was Bonnie. The taller one with the sweep of dark hair, Meredith. â€Å"But she's not in the water,† Bonnie was saying to a man in a uniform. Her voice trembled on the edge of hysteria. â€Å"We saw Stefan get her out. I've told you and told you.† â€Å"And you left him here with her?† â€Å"We had to. The storm was getting worse, and there was something coming-† â€Å"Never mind that,† Meredith broke in. She sounded only slightly calmer than Bonnie. â€Å"Stefan said that if he-had to leave her, he'd leave her lying under the willow trees.† â€Å"And just where is Stefan now?† another uniformed man asked. â€Å"We don't know. We went back to get help. He probably followed us. But as for what happened to-to Elena†¦Ã¢â‚¬  Bonnie turned back and buried her face in Meredith's shoulder. They're upset about me, Elena realized. How silly of them. I can clear that up, anyway. She started forward into the light, but Damon pulled her back. She looked at him, wounded. â€Å"Not like that. Pick the ones you want, and we'll draw them out,† he said. â€Å"Want for what?† â€Å"For feeding, Elena. You're a hunter now. Those are your prey.† Elena pushed her tongue against a canine tooth doubtfully. Nothing out there looked like food to her. Still, because Damon said so, she was inclined to give him the benefit of the doubt. â€Å"Whichever you think,† she said obligingly. Damon tilted his head back, eyes narrowed, scanning the scene like an expert evaluating a famous painting. â€Å"Well, how about a couple of nice paramedics?† Damon tilted his head back, eyes narrowed, scanning the scene like an expert evaluating a famous painting. â€Å"Well, how about a couple of nice paramedics?† Damon barely glanced over his shoulder at Stefan. â€Å"Why not?† â€Å"Because there've been enough attacks. She may need human blood, but she doesn't have to hunt for it.† Stefan's face was shut and hostile, but there was an air of grim determination about him. â€Å"There's another way?† Damon asked ironically. â€Å"You know there is. Find someone who's willing-or who can be influenced to be willing. Someone who would do it for Elena and who is strong enough to deal with this, mentally.† â€Å"And I suppose you know where we can find such a paragon of virtue?† â€Å"Bring her to the school. I'll meet you there,† Stefan said, and disappeared. They left the activity still bustling, lights flashing, people milling. As they went, Elena noticed a strange thing. In the middle of the river, illuminated by the spotlights, was an automobile. It was completely submerged except for the front fender, which stuck out of the water. What a stupid place to park a car, she thought, and followed Damon back into the woods. Stefan was beginning to feel again. It hurt. He'd thought he was through with hurting, through with feeling anything. When he'd pulled Elena's lifeless body out of the dark water, he'd thought that nothing could ever hurt again because nothing could match that moment. He'd been wrong. He stopped and stood with his good hand braced against a tree, head down, breathing deeply. When the red mists cleared and he could see again, he went on, but the burning ache in his chest continued undiminished. Stop thinking about her, he told himself, knowing that it was useless. But she wasn't truly dead. Didn't that count for something? He'd thought he would never hear her voice again, never feel her touch†¦ And now, when she touched him, she wanted to kill him. He stopped again, doubling over, afraid he was going to be sick. Seeing her like this was worse torture than seeing her lying cold and dead. Maybe that was why Damon had let him live. Maybe this was Damon's revenge. And maybe Stefan should just do what he'd planned to do after killing Damon. Wait until dawn and take off the silver ring that protected him from sunlight. Stand bathing in the fiery embrace of those rays until they burned the flesh from his bones and stopped the pain once and for all. Stefan detoured toward the boardinghouse. He needed to clean up before he could let humans see him. In his room, he washed the blood from his face and neck and examined his arm. The healing process had already begun, and with concentration he could accelerate it still further. He was burning up his Powers fast; the fight with his brother had already weakened him. But this was important. Not because of the pain-he scarcely noticed that-but because he needed to be fit. Damon and Elena were waiting outside the school. He could feel his brother's impatience and Elena's wild new presence there in the dark. â€Å"This had better work,† Damon said. Stefan said nothing. The school auditorium was another center of commotion. People ought to have been enjoying the Founders' Day dance; in fact, those who had remained through the storm were pacing around or gathered in small groups talking. Stefan looked in the open door, searching with his mind for one particular presence. He found it. A blond head was bent over a table in the corner. Matt. Matt straightened and looked around, puzzled. Stefan willed him to come outside. You need some fresh air, he thought, insinuating the suggestion into Matt's subconscious. You feel like just stepping out for a moment. To Damon, standing invisible just beyond the light, he said, Take her into the school, to the photography room. She knows where it is. Don't show yourselves until I say. Then he backed away and waited for Matt to appear. Matt came out, his drawn face turned up to the moonless sky. He started violently when Stefan spoke to him. â€Å"Stefan! You're here!† Desperation, hope, and horror struggled for dominance on his face. He hurried over to Stefan. â€Å"Did they-bring her back yet? Is there any news?† â€Å"What have you heard?† Matt stared at him a moment before answering. â€Å"Bonnie and Meredith came in saying that Elena had gone off of Wickery Bridge in my car. They said that she†¦Ã¢â‚¬  He paused and swallowed. â€Å"Stefan, it's not true, is it?† His eyes were pleading. Stefan looked away. â€Å"Oh, God,† Matt said hoarsely. He turned his back on Stefan, pressing the heels of his hands into his eyes. â€Å"I don't believe it; I don't. It can't be true.† â€Å"Matt†¦Ã¢â‚¬  He touched the other boy's shoulder. â€Å"I'm sorry.† Matt's voice was rough and ragged. â€Å"You must be going through hell, and here I am making it worse.† His only other option was to tell Matt the truth. Let Matt make his own choice, knowing everything. â€Å"If there were something you could do for Elena right now,† he said, â€Å"would you do it?† Matt was too lost in emotion to ask what kind of idiotic question that was. â€Å"Anything,† he said almost angrily, rubbing a sleeve over his eyes. â€Å"I'd do anything for her.† He looked at Stefan with something like defiance, his breathing shaky. Congratulations', Stefan thought, feeling the sudden yawning pit in his stomach. You've just won yourself a trip to the Twilight Zone. â€Å"Come with me,† he said. â€Å"I've got something to show you.†

Marx and Weber within Religion

Marx and Durkheim jointly cover the nucleus of the sociological thought on various issues. They encompass the major issues within the sociological tradition. Religion remained their favorite sociological subject and their have speculated over the issue in the modern sociological context. Marxian reflection on the sociology of religion is very limited whereas Durkheim has contributed largely on the philosophical and sociological issues pertaining to religion.   Marx is considered as an avant-garde sociologist on the concept of religion. Being influenced by Hegel's philosophy, Marx considers religion is a manifestation of â€Å"material realities and economic injustice†. Therefore, he labels problems in religion are eventually ultimate social problems. Most of the Marxian thought on the sociological aspects of religion is reflected in the quite a few opening paragraphs of his â€Å"Contribution to the Critique of Hegel’s Philosophy of Right: Introduction.† These are the same passages that include his widely quoted pronouncement on religion, that â€Å"it is the opium of the people.† Nevertheless, this statement by Marx can not be taken as demonstration of Marxian religious view. It is often misquoted devoid of its context. Marx’s starts his essay â€Å"Contribution to a Critique of Hegel's Philosophy of Right† with such words; â€Å"For Germany the criticism of religion is in the main complete, and criticism of religion is the premise of all criticism.† (Marx 1964B: 43) This raises the concerns why Marx has pronounced religious criticism as the essential element of all criticisms. The basic factor that compelled Marx to declare religious criticism as the basic form was the magnitude of significance that religion holds in the lives of humans. Now the question arises why Marx has declared the criticism of religion as he basic of all criticisms. John Macmurrary considers that it was the acknowledgement of historical judgment on the part of Marx. It was an illustration of his understanding on the social function of religion. He says in this regard; By criticism, in this phrase, we must be careful to understand what Marx understood by it, not the blank denial of religion, but the historical understanding of its necessity and function in society, which leads to its dialectical negation when its function is completed. Marx meant that the understanding of religion was the key to the understanding of social history. (Macmurrary 1935: 219) Mckown reinforces the same understanding like Mcmurray that Marx deems religion as a useful social tool and this thinking developed as profound analysis of social history pertaining to religion. But Mckown further emphasizes that this statement has too much generalization. (Mckown, 1975. p.46) Marx further asserts that religion is the production of social evolution and its serves society and state in several ways.   He does not eulogize religion but consider it of vital importance for layman as it enriches their lives with sense of worth. He says in this regards; Religion is, indeed, the self-consciousness and self-esteem of man who has either not yet won through to himself, or has already lost himself again. But man is no abstract being squatting outside the world. Man is the world of man—state, society. This state and this society produce religion, which is an inverted consciousness of the world, because they are an inverted world. Religion is the general theory of this world, its encyclopedic compendium, its logic in popular form, its spiritual point d'honneur, its enthusiasm, its moral sanction, its solemn complement, and its universal basis of consolation and justification. It is the fantastic realization of the human essence since the human essence has not acquired any true reality. The struggle against religion is, therefore, indirectly the struggle against that world whose spiritual aroma is religion. (Marx, 1964) Appraisal of religion is primary as religion creates the inverted delusions that the religion world i.e life hereafter, deities etc. is factual and that the material world is a shadow of that real life. So in his criticism of â€Å"religion†, he hit any religion that capsizes the physical world from being the primary reality. As an acquittal from his explicit attack on, Marx lessens his negative perception by evaluating the foundational purpose of religion in this way; â€Å"Religious suffering is at the same time an expression of real suffering and a protest against real suffering. Religion is the sigh of the oppressed creature, the sentiment of a heartless world, and the soul of soulless conditions. It is the opium of the people.† Marx’s religious viewpoint is not sympathetic toward religion and he does not consider it an extra-human phenomenon. But he is of the view hat religion is a product of society in order to provide solace to the distressed people. It was the mechanization of the poor to create an illusory world for themselves to create an escape from harsh realities of life. So he thinks that abolition of religion is necessary to eradicate the illusory world and create an environment for their real happiness. He says that religion is not a malady in itself but it is the indication and the remedy (simultaneously) of that malady i.e. religion is an expression and solution to a more fundamental happiness. So Marxian assertions about religion are not negative as they are often understood and interpreted. It manifests that Marx has a â€Å"partial validation of religion† until a suitable economic system does not remove the causes that created it. Marxian idea of religion derives its strength from his idea of â€Å"alienation†. He think hat it was â€Å"alienation† [1] that dehumanize the individuals and religious opium comes as a minimum resistance by the exploited people that provides illusory hope against the real exploitation. Another Marxian critic, Norman Birnbaum (1969), interpret this phenomenon in his way, to Marx, â€Å"religion is a spiritual response to a condition of alienation.† (p.126) Illustrating the ultimate and real purpose of religion (contrary to the view of the commom folk), he further exaplin Marxian view; â€Å"Religion was conceived to be a powerful conservative force that served to perpetuate the domination of one social class at the expense of others.† (Ibid 127).† So this a cause and effect phenomenon as this illusory hope of common and exploited folk further distoirts the socio-economic condition and in this way self-alienation of individual oincreases with more reliance on religion. Raines[2] sums up the Marxian sociology of religion in this way; â€Å"Like the Hebrew prophets of old, Marx knew that to speak of social justice we must become socially self-critical, and that means becoming critical of the ruling powers—whether they be kings or priests or investment bankers†¦. For Marx, all ideas are relative to the social location and interests of their production. And like the prophets before him, the most revealing perspective is not from the top down or the center outward, but the†¦point of view of the exploited and marginalized. Suffering can see through and unveil official explanations; it can cry out and protest against the arrogance of power.† (Raines) To Durkheim, religion was a social phenomenon that originates directly from the social needs of a society but he considers it an essential regulating force that shapes and determines the consciousness of a society. But its most important purpose is social cohesion. A close analysis of history by Durkheim[3] reflected that religion is a valid and vital force that binds the individuals and societies together.   Describing Durkheim motives o study religion on a broader level, Lewis Coser write in his monumental work â€Å"Maters of Sociological Thought†; Durkheim's earlier concern with social regulation was in the main focused on the more external forces of control, more particularly legal regulations that can be studied, so he argued, in the law books and without regard to individuals. Later he was led to consider forces of control that were internalized in individual consciousness. Being convinced that â€Å"society has to be present within the individual,† Durkheim, following the logic of his own theory, was led to the study of religion, one of the forces that created within individuals a sense of moral obligation to adhere to society's demands. (Coser, 1977. p. 136) Durkheim main concern was trace down the social origin of religion. the sociological interpretaion of religion. Fot this purpose, he tried to comprehend the basic forms of social religions. He   illustrated that Australian Toteism is the most rudimentary form of a religion. He considers that it was the basic social necessity of the social entity that compelled that group to devise a religious activity. Further explaining the social origin of religion, Durkhein says that religion is an epitome of social cohesion. To Durkheim, society was not a mere collection of individual but is has other internal and external dimensions. Internally, it is the substantial device that moulds our beliefs and attitudes while on the external horizon, it exerts and maintains pressures from the society to facilitate conformity to the above-mentioned collective beliefs and attitudes. For these two purposes, it devised the religious activity. He thought that the absolute purpose of religion is to enable people to show a willingness put their invidual interests and personal propensities and to put interests of society ahead of their own. So it capaciates the people to get ready for a cohesive social life. Ultimately, if individuals want to be happy, so they must regulate their individual needs and aspirations and their propensities must be confined into limits. This regulatory role must thus be executed by an external agency superior to the individual i.e. by society. Both these feature of social facts explains clearly that society is an independent entity that works for the collective benefits and dies not surrender to individual proclivities and requirements. Religion acts as social tool for this regulatory role of society. Religion internalizes that regulatory process and individuals act on that as an obligation. Durkheim consider religion as â€Å"society divinised† because religion only acts in the social domain. Durkheim observes god of divine manifestations of it as society itself. He takes god in the functional perspective and attributes functional traits to god and further links these characteristics to social phenomenon. For example, he says that â€Å"god is first of all a being that man conceives of as superior to himself in some respects and one on whom he believes he depends. †¦ Society also fosters in us the sense of perpetual dependence. †¦ Society requires us to make ourselves its servants, forgetful of our own interests†. (Elementary Forms for Religious Life, p. 208-209). Durkheim deems religion as â€Å"a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden—beliefs and practices which unite into one single moral community called a Church, all those who adhere to them† (Elementary Forms for Religious Life, p. 47). He makes an important distinction in religious domain that is based on the separation of human experiences i.e. profane and the Sacred. Profane is the dominion of mundane life experiences i.e. routine work, daily life activities etc. This sphere has an ultimate utilitarian approach. The sacred realm constitutes of no-mundane experiences that includes he recognition of a non-empirical authority and non-utilitarian activities.   He says in this regard; A society whose members are united by the fact that they think in the same way in regard to the sacred world and its relations with the profane world, and by the fact that they translate these common ideas to common practices, is what is called a Church. In all history, we do not find a single religion without a Church. (Elementary Forms for Religious Life, p. 44) So a superior fusion of profane and sacred life makes the social cohesion that is necessary to put the civilization on the path of progress and prosperity. He describes the social association as an incarnation of relation between individuals and divinity. Coser says in this regard; â€Å"Religion is eminently social: it occurs in a social context, and, more importantly, when men celebrate sacred things, they unwittingly celebrate the power of their society. This power so transcends their own existence that they have to give it sacred significance in order to visualize it. (Coser, 1977. p. 136) Durkheim does not support Comte’s assertion that humans must endeavor to create a new â€Å"humanitarian cult† based on the rational principles. Durkheim like Marx does not suggest an abrupt ending to religion but reinforces the Marxian that it should work until an appropriate alternative does not replace this vital sociological tool. He says in this regard, â€Å"We must discover the rational substitutes for these religious notions that for a long time have served as the vehicle for the most essential moral ideas.† (Moral Education, 1961. p.9) Coser sums up the religions ultimate function as described by Durkhein, in this way; Finally, religion has a euphoric function in that it serves to counteract feelings of frustration and loss of faith and certitude by reestablishing the believers' sense of well-being, their sense of the essential rightness of the moral world of which they are a part. By countering the sense of loss, which, as in the case of death, may be experienced on both the individual and the collective level, religion helps to reestablish the balance of private and public confidence. (Coser, 1976. p.139) So Both Marx and Durkheim consider religion important social tools that give purpose and meaning to the human life.[4] Both consider the values of world religions i.e. intrinsic value and dignity of human perspective an important element but Marx views it as a toll of the oppressor to perpetuate its practices and to provide a fictitious idealism of human dignity to the common folk.   However both consider institution of religion as an imperative social necessity hitherto. References Bellah, Robert. â€Å"Durkheim and History.† American Sociological Review 24 (1959): 447- 61. Chiodi, P. Sartre and Marxism. Harvester Press Ltd. 1976. Coser, Lewis A. Masters of Sociological Thought: Ideas in Historical and Social Context, 2nd Ed., Fort Worth: Harcourt Brace Jovanovich, Inc. 1977. Emile Durkheim, Moral Education. New York; The Free Press.1961. Emile Durkheim, The Elementary Forms of Religious Life. New York; The Free Press, 1954. Macmurrary, John. The Early Development of Marx’s thought in Christianity and The Social Revolution. Ed. John Lewis;  Karl Polanyi;  Donald K Kitchin. London, Gollancz, 1935. Mckown, Delos Banning. The classical Marxist critiques of religion: Marx, Engels, Lenin, Kautsky. The Hague : Martinus Nijhoff, 1975. Marx. Karl. Introduction to a Critique of Hegel’s Philosophy of Right. 1844 Pickering, W. S. F. Durkheim's Sociology of Religion: Themes and Theories. London: Routledge & K. Paul. 1984. Raines, John. Marx on Religion. Philadelphia : Temple University Press, 2002. [1] Chiodi, the famous Marxian critic, Has defined Marx concept of alienation in these words; â€Å" It is the negative process by which a subject makes himself other than himself by virtue of a constraint which is capable of being removed on the initiative of the subject himself. â€Å" (Chiodi, 1976. p.80) [2] John Raines is Professor of Religion at Temple University. [3] Most of the Durkheim’s critics regards his findings as theoretical and ahistorical contemplations but Bellah is of the view that â€Å"Almost all of [Durkheim's] own researches draw heavily from historical and ethnological sources and are in fact organized in an historical framework† (p.  448). [4] Durkheim considers it the ultimate function whereas Marx labels it as inverted and pretended reality.

Russia - Egypt Relations Term Paper Example | Topics and Well Written Essays - 2000 words

Russia - Egypt Relations - Term Paper Example Russia and Egypt’s relationship is historically complex and has varied considerably along dimensions of cooperativeness throughout the past one hundred years based on global events that include regions like the Middle East, Europe, and the United States. Russia has traditionally seen Egypt as a strategic partner, connecting it to the Middle East for trade and regional influence, while Egypt has traditionally seen Russia as a key trading partner to secure wealth and military infrastructure. In that sense, the political interests of the two nations have generally been congruent. Exceptions to that have occurred with philosophical changes at the top of Egypt’s government – rather than due to changes with Russia – which is why the relationship is best understood from the perspective of who was in power in Egypt throughout the period. With that in mind, the modern Russia-Egypt relationship can be described in phases: the first phase representing a warm and open association with the Nasser regime, the second phase representing a cold and close association with the Sadat regime, and the third phase from Mubarak to today in which Russia is again treated as a close ally. The most helpful place to start with an examination of Russia-Egypt relations is to look at its historical foundation, which began as early as the 1500s and so not surprisingly, based in religion. At that time, the Orthodox Christian tradition was very strong within the Russian political landscape and would significantly influence Russia’s decision to get involved with Egypt’s religious and political affairs. Patriarch Joachim of Alexandria sent correspondence to Russian Czar Ivan IV for assistance to the Sinai Peninsula-based Saint Catherine’s Monastery, which had been contested by Turkish fighters1. In response, Ivan IV sent a Russian delegation to visit sites across Egypt. Since that showing of support, Russia continued to provide support for Egypt’s Christian population, which accounts for roughly one-tenth of Egypt’s total population as of 20102.  

Social Thought and Social Change Essay Example | Topics and Well Written Essays - 1500 words

Social Thought and Social Change - Essay Example 6). For Enlightened thinkers, the desirable direction and final destination they aim for is a place where everyone lives in â€Å"a perfectly happy existence,† free from religious control, aristocratic discrimination and monarchical oppression (Bury 1920, p. 6). This idea is oftentimes criticised by modern thinkers as a naive belief in man’s capability for achieving perfection (Israel 2001, p. 3). However, Israel (2001, pp. 3-4) argues that â€Å"Enlightenment progress breathed a vivid awareness of the great difficulty of spreading toleration, curbing religious fanaticism, and otherwise ameliorating human organization, orderliness, and the general state of health.† Concurrently, even though famous Enlightened thinkers have opposing ideas about how to go about achieving progress, it cannot be denied that they share the same principles and morals. For instance, while Voltaire did not believe in the notion of equality and moved to educate and enlighten aristocrats i nto bettering the world, Rousseau detested them and lobbied for equality through revolution. However, both detested the Church and absolute monarchy and sought to change the status quo (Brians 2000). It is unquestionable, then, that the Enlightenment—though ripe with strife and conflicting ideas—moved towards the same destination; and that is, the achievement of progress through positive societal changes. The Enlightenment symbolizes civilisation’s actual forward movement towards a desirable direction. It is progress personified. Both supporters and critics of the Enlightenment and even opposing Enlightened thinkers show that its end-all and be-all is achieving progress through reason—progress that aims to create a better society at a time when religious tyranny and absolute monarchy and aristocracy ruled the world. II. Stages of History and Revolution Karl Marx views human history as a series of stages wherein man struggles to deal with and control the e conomic benefits of the resources of the world in order to achieve power and position (Weiner 2008, p. 42; Cohen 2004, p. 23). â€Å"The growth of human power is the central process of history. The need for that growth explains why there is history† (p. 23). Hence, Marx evaluates history as the process of man’s struggle for control over the developing system of production (Shaw 1978, p. 152). Marx (1904, p. 28) states the first stage of history as primitive communism where goods and property are shared and the means of production include hunting and gathering; the second stage is slave society where a class society based on private ownership is established (pp. 285-286); third is feudalism (p. 216); fourth is capitalism (p. 19); fifth is socialism (p. 10); and the final stage is pure communism exhibited through a classless society and the abolition of private ownership (Marx and Engels 1858 qtd. in Schumaker 2010, p. 46). This is a history of class struggle, as â€Å" new forms of society arise appropriate to the new forms of production when the new classes win power† (McCarthy 1995). It can be seen here how each historical stage moves on to the next only with the destruction of a socio-economic system through the uprising of the lower classes. For instance, feudalism evolved into capitalism after the landed aristocrats was challenged by craftsmen and merchants (Bowen 2011).