Wisdom

Almost all of Shakespeare’s plays have a clown character. Clowns were popular and amusing, and were simple characters that the lower class audience members could relate to, amidst all the royal people plays were populated with. But the clowns in Shakespeare’s plays served a dual purpose. Not only were they sources of comedy, but also sources of truth. Wisdom and advice are imparted through the lines of these figures of fun. The clowns reflected the true nature or intentions of the other, more “noble characters. They also foreshadow coming events. One of the most striking examples of this type of clown is the character of . Feste dispenses advice and exposes truths to most of the major characters of the play. Though he is only a fool, he seems to be the only character in the play that truly has his wits about him.

Feste mirrors each of the main characters, revealing facets of their respective dispositions. He often shares knowledge about other characters of which they were not aware. For example, Feste is most closely related to Olivia. She is his patron and calls upon him to amuse her. But Feste does not entertain in the standard way of a clown. He realizes that Olivia is not in control of her emotions when it comes to love, and that she lacks control over her subordinates. He says, in an aside,

“Wit, an’t be thy will, put me into good fooling!

Those wits that think they have thee do very oft prove fools

And I that am sure I lack thee may pass for a wise man.

For what say Quinapalus? -‘Better a witty fool than a foolish wit.”’ (1.5.29-31)

Feste knows what is going on with Olivia’s predicament with Orsino, but still plays the fool. He expresses his feelings of apprehension for Olivia and her supposed wisdom. Feste thinks Olivia’s actions are silly, and is not afraid to tell her so in indirect ways. When Olivia gets tired of Feste’s obscure advice, she tells her attendants to take away the fool, and Feste returns, “The lady bade take the fool away, therefore I say again/take her away . . . I wear not motley in my brain/good madonna give me leave to prove you a fool” (1.5.45-6, 49-51). He continues by asking Olivia why she mourns for the loss of her brother. If she believes his souls to be in heaven, as she does, then there is no reason for sorrow. Feste uses a sort of quirky pragmatism to try and show Olivia how silly she is being, but is does not work, because Olivia refuses to think of his advice as anything but the ramblings of a fool. Though Feste does seem, in some ways, to be very educated no one takes his suggestions seriously.

Feste is the only character in the play that crosses into every world. He is privy to the secrets of Countess Olivia, he sings to and foretells the fate of Orsino, he guides Viola and Sebastian, Feste also ventures into the tavern world of Sir Toby, Sir Andrew, Fabian and Maria. Olivia bids him to enter this world by asking him to look after her kinsman, Sir Toby, who is a “drowned man,” that is to say, drowned with drink. Feste takes a lighter view of Sir Toby stat of mind by saying he is mad with drink claiming, “He is but mad yet, Madonna, and the fool shall look to the madman. In the context of the play, Sir Toby plays more the part of the classic fool than Feste. He is merely a comic figure with no more depth to him than that of the stock drunkard. Feste is the genius of the play, but is not noble, and so does not really fit in anywhere. Sir Toby and Sir Andrew treat Feste as both a friend and a servant, paying him to sing, but requesting his company and help in their practical jokes. Feste reveals his foreknowledge about events to come in his song to Sir Toby,

O mistress mine, where are you roaming?

O stay and hear, your true love’s coming

That can sing both high and low

Trip no further pretty sweeting

Journey’s end in Lover’s meeting

Every wise man’s son doth know.” (2.3.36-40)

Feste reveals to these two drunkards the plot of the entire play. Of course, they do not understand and simply praise Feste’s singing ability, but, nevertheless, he has revealed his wisdom and knowledge about the other characters. Later in the play, they request that Feste dress up as a wise man to fool Malvolio into thinking he has lost his wits. Feste humbly obliges and does so, playing the part willingly and well. Shakespeare’s characters love to disguise themselves; this theme is often important to the plot of his comedies, but in this case, the disguise takes an ironic turn. Feste, in dressing up as a wise man, reveals his true nature instead of concealing it. Though this scene is meant to be played for bald comedic value, the audience gets a glimpse of the true nature of the clown. Truly, though, Feste does not seem very interested in the torment of Malvolio, and ultimately provides him with means to resolve his unfair predicament. “Look then to be well edified when the fool delivers the madman,” Feste says as he reads the letter that leads to Malvolio’s release from captivity.

Feste is also aware of the fate that will befall Orsino. He is welcome3d to the music-loving court at Orsino’s home, perhaps because he belongs to Olivia, and in this way, at least, Orsino can feel he has some sort of relationship with her. Feste quickly sees through Orsino’s melancholy and wishes,

Now the melancholy god protect thee, and the tailor

make thy doublet of changeable taffeta, for thy mind is a very

opal. I would have men of such constancy put to sea, that their

business might be everything, and their intent everywhere, for

that’s it that always makes a good voyage of nothing.” (2.4.72-6)

Feste knows exactly what Orsino is feeling, how his relationship with Olivia is shaping up, and what his final result will be. Orsino is fickle and shallow and Feste knows it. When Orsino and Feste meet again later in the play, Feste is resentful of his patronage, wishing “the worse for his friends,” then calling Orsino his friend (5.1.10,22). Clearly, like the audience, Feste does not care for the Duke Orsino.

Feste reveals his wisdom most clearly in his conversations with Viola. Though he refers to her as “sir,” he does so in a sarcastic way, as if he knows her secret. Viola also forces Feste to consider his own circumstances, and he meditates, “A sentence is but a chev’ril glove to a good wit-how quickly the wrong side may be turned outward,” and Viola counters with, “Nay, that’s certain. They that dally nicely with words may quickly make them wanton,” (3.1.10-14).

Since Feste is an actor, Shakespeare is playing with the meaning of these lines in one of his favorite ways, by reminding the audience they are watching a play. These two are certainly the most charming characters of the play and their dialogue reveals as much. Both know a little about the other’s true nature, and are not afraid to share their knowledge with each other. Feste prefers Viola (as Cesario) to Orsino as a suitor for his mistress, and so tries to help win her, and mistakenly, Sebastian, to Olivia’s favor.

Feste seems to grow tired of his fool’s role in the play. By Act three he declares, “Words are grown so false, I am lost to make reason with them,” (3.1.22-3). He has an air of resignation in his lines towards the end of the play, ultimately leading up to his final epilogue. This song chronicles his life, in a melancholy way, ending with, ” But that’s all one, our play is done/ And we’ll strive to please you every day.” Feste’s final words are riddled with melancholy; he is doomed to always play the fool, to never be free of the constraints of the play.

As a fool, Feste has all the necessary qualities: singing, impersonation, joke-telling. But, as a character, he is much more than a jester. He is the key to Twelfth Night. He gives the play depth and substance that other comedies do not contain. He weaves all the worlds of the play together with witty words and melancholy ballads. Feste is the binding element in an otherwise contrived and ordinary play.

Biogeochemical cycling is the term which describes the transportation of chemical elements and compounds between compartments, whilst taking into consideration the influences of biology. ( Harrison. R. M and Mora. S. J, 1996 ) . Anthropogenetic activities can impact on these rhythms, for case the consequence of sulfur dioxide emanations on the sulphur rhythm. A big proportion of these sulfurs dioxide emanations are sourced from the combustion of fossil fuels ( Hewitt and Jackson, 2009 ) , which has given rise to an addition in atmospheric deposition of sulfur, a term we may recognize as acerb rain. The undermentioned treatment analyses the beginning of these emanations, how they cause acerb deposition and the effects of it.

The sulphur rhythm is comparatively complex and involves several gaseous species ( Manahan, 2005 ) . On land it is found chiefly as sulfide and sulfate ores, whereas in the oceans, it is present as dissolved sulfate ( Cullis and Hirschler, 1980 ) . In the ambiance the key sulphur compounds include hydrogen sulfide, sulfur dioxide and sulfate aerosols and mists, where in footings of pollution the presence of sulfur dioxide is the most important portion of the sulphur rhythm ( Manahan, 2000 ) . The rhythm operates whereby sulfur is continuously transported between the different stages. Ivanov ( 1981 ) has attempted to place the major sulfur fluxes of both anthropogenetic and natural beginnings. Annually about 120b Tg S are extracted by adult male from the geosphere in fossil fuels and sulfur incorporating natural stuffs for the chemical industry. Of this sum 70 Tg S are emitted to the ambiance. Around half of the staying 50 Tg S straight enters rivers, and another portion is applied with fertilisers to agricultural land. Natural beginnings lending to the sulphur rhythm include 29 Tg yr-l from volcanic gases. River overflow is the major transportation of sulfur from continents to the ocean with an one-year burden of 224 Tg, where 109 Tg of this is accounted for by anthropogenetic pollution. The entire flux of assorted sulfurs signifiers from pelagic H2O to deposits and farther to the lithosphere sums to 130 Tg yr-l. Anthropogenic sulfur fluxes have now reached a degree that is comparable with natural fluxes and this is expected to increase in most parts of the universe ( Ivanov, 1981 ) . Sulphur dioxide emanations are now one of the largest fluxed in the sulphur rhythm.

Sulphur dioxide can arise from natural and semisynthetic beginnings. Natural beginnings include gases from vents, forest fires and from the oxidization of other sulphur compounds such as H sulfide ( Environment Agency, 2010 ) . On the other manus, anthropogenetic activities ensuing in sulfur dioxide emanations include the smelting of ores, warming of pyrites, sulfur excavation and burning of fossil fuels ( Moller, 1984 ) . We are chiefly interested in the emanations from the combustion of fossils fuels, since the oncoming of the industrial revolution has increased the sulfur load in the ambiance dramatically. Hewitt and Jackson ( 2009 ) stated that the anthropogenetic part to the entire sulphur emanation budget, chiefly in the signifier of sulfur dioxide, approaches 75 % , with around 90 % of this derivation from the northern hemisphere. The most abundant beginning of atmospheric sulfur is the combustion of coal and its byproduct ; nevertheless this is hard to quantify due to the assortment of coals such as difficult coal, lignite and coal for cookery ( Cullis and Hirschler, 1980 ) . The following most of import beginning of atmospheric sulfur is the combustion of crude oil merchandises, where the coevals of sulfur from this is still increasing ( Cullis and Hirschler, 1980 ) .

Even in the absence of air pollution, rain H2O is somewhat acidic ( pH 5.6 ) due to the presence of C dioxide, therefore why the phrase acid rain refers to rain with a pH of below 5 ( Clarke and Tomlin, 1999 ) . Acid rain is caused by sulfur and N oxides come ining the ambiance, where they are converted to sulphuric and azotic acids severally. When these combine with hydrochloric acid from lifting H chloride emanations, these acids so cause acidic precipitation ( Manahan, 2005 ) . Acid deposition is the general term for acid rain, acerb sleet and acid snow etc. There are two types of deposition, moisture and prohibitionist, where moisture involves the transition of sulfur dioxide to sulphuric acid in the presence of wet from the ambiance, and dry deposition occurs when sulfuric acid is converted into sulfate atoms which straight hit the Earth ‘s surface ( Hill, 1997 ) .The same applies to nitrogen oxide. Beginnings of nitrogen oxide include buoy uping and natural combustion of biomass whereas for semisynthetic beginnings the chief 1 is vehicle emanations ( Clarke et al, 2001 ) .

Sulphur dioxide is oxidised in the ambiance by a figure of mechanism. In low humidness conditions the most of import reaction is with the hydroxyl extremist ( Harrison and Mora, 1996 ) :

SOa‚‚ + OH > HOSOa‚‚

HOSOa‚‚ + Oa‚‚ > SOa‚? + HOa‚‚

SOa‚? + Ha‚‚O > Ha‚‚SOa‚„

Due to sulfuric acid ‘s low vapor force per unit area it can quickly attach to the condensed stage such as aerosol atoms. The majority of Ha‚‚SOa‚„ is lost via wet deposition mechanisms in cloud droplets and precipitation ( Hewitt and Jackson, 2009 ) . In wetting agent climes different reactions occur since cloud H2O droplets are of import in transition of sulfur dioxide to sulfuric acid. When sulfur dioxide is dissolved in H2O it is in equilibrium with sulphite and bisulphite ions. This can be seen in the undermentioned equations ( Harrison and Mora, 1996 ) :

SOa‚‚ ( g ) + Ha‚‚O a‡? SOa‚‚ ( aq )

SOa‚‚ ( aq ) + Ha‚‚O a‡? Ha‚?Oa?? + HSOa‚?a?»

HSOa‚?a?» + Ha‚‚O a‡? Ha‚?Oa?? + SOa‚??a?»

Sulphite may be oxidised by atmospheric O but this is a slow procedure unless it is catalysed by a passage metal ion such as Fe. The overall procedure can be seen below, which shows how sulfurous acid, which is a weak acid is converted to Ha‚‚SOa‚„ , a stronger acid ( Harrison and Mora, 1996 ) :

2SOa‚??a?» + Oa‚‚ > 2SOa‚„?a?»

Sulphur dioxide has a short mean abode clip as it has an atmospheric life-time of yearss, so it may come in the free troposphere but is improbable to come in the stratosphere ( Harrison, 1999 ) . This makes it a regional job since the gas does non transcend the planetary horizontal commixture clip, so it can do taint of the ambiance, hydrosphere, and dirt ( Ivanov, 1981 ) . ‘Sulphur emanations lead to acid deposition far from the beginning ‘ ( UNDP, 2000 ) and can hold inauspicious effects on aquatic ecosystems, trees, dirt and substructure.

Schindler ( 1988 ) stated that it is now clear that acid rain has caused widespread acidification of many aquatic ecosystems in the north eastern United States, Canada, Norway, Sweden, and the United Kingdom. Recent information has shown that juvenile fishes and other beings lower in the nutrient web have seen to be intolerant to higher pH values ( Schindler, 1988 ) . This can do trouble at higher trophic degrees as marauding fish may hunger, which can be the cause of decease even before the direct toxication of the H ion ( Schindler, 1988 ) . Persson ( 1981 ) besides found a lessening in reproduction caused by egg and fry mortality, which once more can impact further up the nutrient web.

Damage to woods by acerb rain became noticeable in Germany in the early 1980s, shortly following this other states besides reported similar incidences ( Harrison, 1999 ) . Numerous field and research lab surveies have taken topographic point in peculiar with the ruddy spruce in the Northern hemisphere, as it has suffered widespread freezing hurt, growing decrease and mortality ( DeHayes et al, 1999 ) . The freezing hurt instances in ruddy spruce woods has increased over the past 40 old ages, which coincides with the clip of increased emanations of sulfur and N oxides. However the mechanism for the ruddy spruce diminution is non clearly understood. One account is that exposure of trees to promote SOa‚„?a?» in acerb rain may change C metamorphosis of trees, which can worsen the effects of natural emphasis such as cold and drouth ( Schindler, 1988 ) . Another theory is that acerb deposition mobilizes aluminum in the dirt which reduces soils storage of Ca and its handiness for root consumption. Freezing hurt consequences in the loss of leaf which is critical for photosynthesis and hence growing ( DeHayes et al, 1999 ) .

Acid deposition can do corrosion on edifices constructed of limestone such as celebrated cathedrals. In damp conditions sulphur dioxide will change over Ca to carbonate to gypsum ( CaSOa‚„ ) which is more soluble than carbonate, therefore the reacted rock can be removed by disintegration ( Harrison, 1999 ) . Solid gypsum occupies a larger volume than carbonate which leads to flaking and checking of stuff from the surface.

To reason we can see that sulfur dioxide emanations from the burning of fossil fuels have greatly impacted on the sulfur rhythm, peculiarly in the last 100 old ages, to the extent where it is now the largest flux in the rhythm. One of the remotion mechanisms of sulfur dioxide emanations is acerb deposition, which has found to hold had black effects on aquatic ecosystems, trees and workss and substructure. Reducing these emanations would be good to the latter and may reconstruct the anthropogenetic flux to a degree below the natural flux in the rhythm.

Education is the key to all doors of the world. I know that by seeking my education I can help someone else benefit from it and also succeed in their life as well. My desire to obtain a degree is a representation to others that anything is possible if you put your mind to it. As a person who appreciates the opportunity to educate myself on all topics, not just one, I can never take that for granted.

Many people who don’t have an education or those who cannot achieve it because of poverty or fear, I can be an inspiration to them, letting them know that receiving your education is not only about hard work and dedication, but that its fun and exciting at the same time. I can give the wisdom of knowing that nothing compares to learning something new and experiencing that knowledge first hand in the world.

I tell the kids who I work along-side with everyday that going to . They see me going to school every day. I share stories of the high school lifestyle to them all the time. They know that by going to college you can be whatever you want and how you want to be presented to the world. You’re your own boss and they listen. They not only see the benefits from having education, but they know how having an education can lead to newer heights in their lives and also for their families lives.

I believe by me getting my education, I can keep that hope among our younger generation for all eternality, one that will never perish, but only live with a smile of gratitude and appreciation for the word education. The dream of receiving an education will expand through their eyes and mine, bringing new dimension and understanding of education to the world as a whole for all people. This is why my degree is so important to me, for the better of our children’s children children.

Buddhism is a religion with a major following of believers from the Far East Nations. These nations are among the most populous countries of the world commanding about three quarters of the world population; with large part of China professing Buddhism it can be regarded as that religion enjoying the largest number of believers. Bearing in mind that many of this nation are (or they were) communists by ideology it is doubtless that establishment of any form of religion has not been easy, and Buddhism has not been an exception.

Craik Kenneth: (1943). In this narration two most important names feature-a devoted Buddha who runs away at the time of heightened persecution, and the second one belonging to an American author and artist, George Crane. Tsai ran away from Mongolia as a young Buddhist monk in the wake of attack by the Red Army in 1959. Unfortunately many of the remaining monks are killed in this operation that was meant to do away with the Buddhism religion.

According to Tsai, the main character in the Bones of the Master, he ran away to save the teaching of Buddha. Craik Kenneth: (1943). His exodus takes him to Hong Kong and eventually to the United States where, in New York he meets his neighbor and friend George Crane. As they were all working on translation of poems their relationship gets to grow deep despite their age, although it appeared quiet unusual for Crane in the way the Buddha friend expressed his faith.

In observing the Buddhism culture to the maximum Tsai seeks to return to Mongolia with the main aim of searching for the bones of his master and also construct a shrine for his master. Tsai also has a statue of the master which was given him by his student of meditation, but this seems so awkward to Crane who fears for its size and weight. Crane feared because with such a massive thing with them they might not even be allowed to go beyond the boundaries of China. In this return journey he asks his friend Crane to accompany him, and the later is more than willing to come along.

The land at this moment is still very dangerous for any individual who professes Buddhism as his religion and for this very reason Crane is worried on how they will enter Mongolia, a land which is more obvious that he is the only one remaining of the stock of Buddhist monks. Craik Kenneth: (1943). George Crane (2000), came out to explain the very basic concepts of Buddhism and begins by saying that this religion is built on main principles and one of them is basically that life is about suffering. He notes that human life is centered on striving and attachments and therefore according to Crane it is this struggles that bring about suffering.

Futhermore, of utmost importance according to his views is how to overcome this sufferings in which he suggests that the believer should choose the way of the right action and views. At this point, Crane, who most obviously has been influenced by the Buddha practices points out that this actions lead to a path or a way of nirvana or unification with the universe, in which the author says it is about one being in control of her own experiences. Further on Crane says that this path is brought down into four divisions, three of which deal with mental experiences and the remaining one deal with the physical part of the approach.

By doing this the author is giving as the insight of the importance of emotions for any believer of the religion of Buddhism. In addition, an individual of the Buddhism faith should act with emotions in addition to his or her mind as a sign of understanding the faith. Concequently, the believer should use the triangle of emotions, imagination and wisdom as a rule of following the right path. This insight therefore makes us to understand that Buddha religion brings an individual to closer understanding himself and the influence of his actions affect his relation with the spiritual world.

Death appears to play a central role, an important pillar in the Buddhism philosophy. Infact, according to this philosophy death has never existed because the spirit undergoes a reformation called reincarnation, a kind of a circle involving deaths and births believed to be eternal up to the point of spirit achieving Enlightment and eventually enters nirvana. Another believe is in the idea of Karma which is actually the totality of good and bad deeds associated to an individual during his or her lifetime and which his future life in nirnava.

Devotional Practices The Buddhism religion is characterized by a series of practices which are meant to show how devoted the faithful is in the religion. These devotional practices are a sign of veneration expressed before Buddha. Craik Kenneth: (1943). Shrines It is difficult for a Buddhist to worship without the use of shrines. Shrines are special worship points where the image of Buddha is placed and the worshippers bow down around the image during worshipping.

For along time Buddha images and shrines have been used as objects of worshipping and devotion to Buddha – being important in the sense that they are used as objects of inspiration and helps one to remain focused in worship hence showing maximum reverence and gratitude towards the teachings of the Buddha. Images and shrines reminds one of the importance of having perfection in wisdom and compassion in Buddha in addition to the inspirational aspect which serve in developing important qualities as one recalls the majesty of the teachings of Buddha.

A Buddhist will tell you that the image in the shrine helps them to be peaceful because when they go to the temple and see the image it helps them to know that there are some peaceful beings elsewhere and they also ought to be so. Psychologically therefore one settles down. Craik Kenneth: (1943). There are several ways in which the faithful of the Buddha show respect to their majesty, the Buddha. This by: Folding palms and placing them on the chest. This action expresses deep respect to Buddha; Dharma and Sangha.

Another way is by Prostration before the image of the Buddha as a sign of showing deep veneration and makes one set to listen to the teachings. Prostration before Buddha helps a Buddhist to focus on the qualities of Buddha which include compassion, patience and wisdom. George Crane (2000). Therefore, the practices employed by Tsung Tsai from USA are the clear ways of showing how devoted he was to his traditional religion. The first expression of the practice is that of meditation. In the travel account we come of the meditation class organized under Tsung Tsai through the of appreciation him by one of his students.

The class organized under Buddhist meditation types of the Western world appreciated their teacher on his return to Mongolia by giving him a gift of a statue of Buddha. Possibly they had understood the weight contained in this act of devotion because establishing a shrine for Buddha is the highest form of devotion one expresses to Buddha. George Crane (2000). Masters are highly respected among the Buddha because they are the teachers of the traditions, meditations and devotional practices among the monk communities. As an act of devotion therefore there has to be some respect and reverence to masters of the religion.

We remember vividly that before Tsung Tsai left for Hong Kong while escaping the massacre he had to visit his master before leaving. While away his master dies, most likely by the bullets of the insurgents, and is buried not in accordance with the proper Buddhist traditions he used to teach. Consequently, Tsung Tsai seeks to come back to accord his master the required burial as per the Buddhist culture. George Crane (2000). Finally we recognize an act of wisdom as a devotional practice. Wisdom is about having a right understanding about all aspects of life, that is, recognition of one’s environment as it is.

This act of wisdom is not viewed by Buddhists as any act of intelligence but the way one is refined and with time becomes freed of ignorance of this religion wisdom is described as a devotional practice where should give in fully to be transformed . Wisdom is achieved through ethical practices and therefore our mental displine is important in the achievement of understanding. To the Buddhists wisdom is very imperative during meditation where one requires clarity of the mind . This is probably the main reason the old master teacher of Tsung Tsai spend times alone in meditation.

According to the Buddha wisdom is a characteristic of an enlightened personality and the possessor is compassionate and is likely to operate wisely. George Crane (2000). Conclusion Devotional practices are the basis of any religion and the determinant of how engraved to the acts of the religion one is. To Buddhism in particular they show reverence and respect to the master and his Buddha. Bones of the master is a clear insight to explaining to us the clear insights of the culture of worship evolved behind the curtains of Buddhism. Craik Kenneth: (1943).

T sung Tsai can be described as a Cha’n master and monk and is seen as the last Ch’an on earth. Ch’an is a form of Buddhism from Chinese and when it was later introduced in Japan it was renamed as Zen. Therefore a Ch’an monk is associated with the Mongolian or Chinese while the Zen is to Japan. According to Ch’an traditions in Buddhist writings women are accorded the same status as men, and that is why Crane receives a gift from a lama woman and also believed that he was taught the religion by this woman. Craik Kenneth: (1943). Hinduism and Buddhism are closely related religions and evolved together in the Far East.

As a result it has been documented that Buddhism and Hinduism a rose from closely related ideas. In addition the early development in the Indian valleys as documented show that there was a strong flow of faith between the two religions such that at one time the Buddha temples were built under the control of Hindu kings. Furthermore, the worship through the use of images brings them together in addition to a strong culture embodied in devotional acts of meditation, building of shrines and the role of teachers in the passing of this beliefs to the next generations. Both religions show venerations to many deities. Kadodwala, Dilip. (1995).

References

Kadodwala, Dilip. (1995). Hinduism. World Religions Series. New York: Thomson Learning, ISBN 1-568-47-377-X. L.C. BL1203.K33. Grades 5­7.

Craik Kenneth: (1943). The Nature of Explanation Cambridge University Press.
George Crane (2000). Bones of the Master: A Journey to Secret Mongolia Bantam Books, (paperback) 304 pages.

The method employed in the analysis of the nine stories consists in asking three basic questions: 1. What are the basic challenges/problems faced by the leader? 2. How did the leader went about facing the challenges/solving the problems and the characteristics and wisdom the person exhibited? 3. What made the leadership a defining moment, the key elements that spell success or failure and why or how it could be inspiring or a source of valuable lessons?

The above questions were posed as analytical tool because they, in concert, best identify the leadership elements involved in turning the challenges towards successful resolution and provide leadership data that can serve as model for other leaders or students of leadership strategies. Knowing the basic challenges or problems needing solution posed a demand on the person of the leader that could give a clue to the varied directions or approaches available to the leader or they could put a question mark to the attitudes, principles and other internal characteristics of the leader.

By understanding and identifying the actions and approaches done by the leader in facing the challenge or in solving the problem being faced and how they affect or impact the result, the strength and weakness of the leader is discovered and identified. Making a deeper analysis of the dynamics of the leader’s personal interaction with the challenge or problem can bring about insight as to the wisdom of the leader’ s responses that define the inspirational nature of the leadership moment in its wider or more comprehensive context.

These are only three questions but they can provide a rich array of leadership lessons and insights because each leadership moment as well as each leader is unique; and the confluence can bring light the many facets of leadership challenge and leadership qualities and responses. And this will be apparent in the discussion of the result of the analysis. DISCUSSION Selective survey of the result of analysis confirmed the fact that a definitive identification of leadership quality will be exhibited by an understanding of the nature of the challenge.

The kind of challenge faced by Roy Valegos at Merck, for example, already points to the quality that is being demanded of the leader and which he exhibited with extraordinary power and commitment – that of moral intelligence, moral courage, sterling fidelity to company vision and long range appreciation of the situation; qualities lacking in John Gutfreund at Solomon and which cost him his career and tremendous losses for his company.

Analysis further revealed three basic areas of leadership which served like a tri-sided prism that reveal the uniqueness of each leader notwithstanding their commonality in manifesting leadership in these basic areas. These areas are character and personality, relationship with others, particularly the organization they lead and an over-all grasp or understanding of the whole situation. How the leader manifests himself in these areas of leadership determines the unique quality of his or her leadership.

Eugene Kranz of the Apollo 13 crisis reveals a person with solid faith and confidence in the members of his team and expects the best to minutest detail from each, while Joshua Chamberlain at Gettysburg deals with the mutineers by appealing to their sense of aspiration to noble ideals yet is realistic as to their ambivalent state of mind and deals with them in a carrot and stick fashion.

In the face of challenge for survival Wagner Dodge in Mann Gulch muster an instinctive intelligence honed by years of experience and created an unconventional means to shield himself from towering fires through creating a circle of fire. But he failed in leading his men to his safe haven; revealing a relational and communication weakness in his leadership. The same instinctive intelligence alerted Arlene Blum on Annapurna of the perils of the second attempt at scaling the summit but she failed to assert leadership for life over freedom to choose and lost two of her fellow mountaineers.

Clifton Wharton at TIAA-CREF, Nancy Barry at Women’s World Banking and Alfredo Cristiani in El Salvador distinguished themselves in leadership for the depth and breath of their grasp of the actual situation of the organization and people they lead and their respective responsibility as a leader and catalyzed the change that their respective situation needed. Each leadership moment revealed the kind of leader each of them have become, just as the intensity of fire reveals how strong and powerful a sword has become.

I had an incredible time while taking this course, it helped me reflect and understand over things that I would probably never do it in my entire life, sometimes we don’t see the need however it is extremely important that we learn new things and what the world has to offer, share different opinions and beliefs. Buddhism The founder of Buddhism is Gautama which was an Indian Prince born around 500 BC, Gautama’s teachings were based in four noble truth; Suffering, the origin of suffering, the end of suffering and the path to the end of suffering.Buddhism is more of practice over belief. The way Buddhism works is that they are concentrated on the correction of human nature and how it should be in reality. Buddha was a man in his later years when India was afire and people worshiped him as if he was Jesus (Smith). Buddha at one point was called to be an “Enlightened One”.

His teachings about elimination of suffering started when we began to practice the understanding of the truth of nature’s world.Buddhists final purpose in life is to finish their suffering and Buddha tried to make them realize that the reason for the suffering was because human focused on getting attached or looking for things that were not going to provide them long lasting happiness. Confucianism Confucius- Kung-fu-Tzu or Kung fu the Master was the name of the reverent Chinese first teacher. The reason for that was because he stands in first rank according to Smith Huston.Taoism is a philosophical religion; their traditions have influenced Eastern Asia for more than two millennia and have had a notable influence on the western world particularly since the 19th century. Confucian was born around 551 BC, In Confucianism; human beings are teachable, improvable and perfectible through personal and communal endeavor especially including self-cultivation and self-creation.A main idea of Confucianism is the cultivation of virtue and the development of moral perfection.

Confucianism has many wisdom quotes and they are based on their beliefs: Be not ashamed of mistakes and thus make them crimes Ignorance is the night of the mind, but a night without moon and star (Confucius) Chinese philosopher & reformer (551 BC – 479 BC). Each quote of wisdom is based on mistakes and ignorance and these were part of Confucius teachings.