How can Amazon Web Services (AWS) reduce cost in the healthcare Term Paper

How can Amazon Web Services (AWS) reduce cost in the healthcare industry - Term Paper Example Additionally, the ever rising healthcare costs are one more concern that needs to be dealt with and also improving the quality of service to patients. Efforts are being made to try and reduce for patients and information technology acting as the primary enabler for this. It will be quite interesting to observe how these services will contribute towards and address these matters in the health industry. The aim of this paper is to discover the present-day state and trending of these services in the healthcare industry. Problem identification and definition Healthcare organizations and hospitals are experiencing difficult times, having to cope with increasing service and product demands within their inadequate budgets, while at the same time complying with healthcare restructurings and regulations. For all the inventions transforming the healthcare business, there is still one area where it remains nearly universally late; the application of information technology. Most healthcare syste ms are based on analogue workflows which comprises of paper-based health records, duplicated test results, and handwritten note which are usually inefficient and inconvenient in one way or another. As a result, information retrieval and updating remains slow, this in turn, leads to incompetent provision of treatment and patient care (Bower, 2012). Problem solution Amazon Web Services (also known as AWS) is a pool of remote computing services (that are also referred to as web services) that all together form a cloud computing platform and services, accessible over the Internet via Amazon.com (Tyrrell, 2009). Amazon Web Services provide a complete set of application services and infrastructure that enable one to run virtually anything in the cloud: this represents everything from big data projects and enterprise applications to mobile apps and social games. These services, to name a few include: the amazon simple storage services known as S3: Amazon S3 offers an extremely durable and accessible store for an assortment of content, extending from media files to web applications. It lets you offload your whole storage arrangement onto the cloud, where you can gain from Amazon S3’s pay-as-you-go pricing and scalability to manage your growing storage needs, distributing your content straight from Amazon S3. Another important service is the Amazon Elastic Compute Cloud, EC2, which allows the renting of virtual computers to, different users, which to run their personal computer applications. A user can launch, create and terminate server instances paying for the services by the hour therefore the term elastic. Another valuable amazon service is the database storage which enables users to store and access large amounts of data. Whether one is keeping pharmaceutical data for scrutiny and analysis, fiscal data for pricing and computation, photographs for resizing, S3 is the best location for storage of original content. One can then send these contents to EC2 for r esizing, computation, or other large scale analytics without sustaining any data transfer charges for transferring the data between the services. (Soman, 2011 Pp. 78) There is a lot of conversation on Amazon web services and how these services could be used in a way to benefit healthcare practices. The healthcare industry, through Amazon Web Services, is able to reduce costs, improve care, and realize business suppleness amongst other

Personal Statement for Masters Degree of Computational Finance Essay

Personal Statement for Masters Degree of Computational Finance - Essay Example As I walk down the crowded streets of downtown Chicago, I am always left wonderstruck at the high rising skyscrapers. I imagine the elegant office interiors and debonair lives of CEOs and Presidents of various affluent companies nested in these massive buildings. And then I stand there feeling totally elated because I know it is the wonderful field of Finance that has resulted in these modern wonders. From a singleton in a society to the society itself and consequently the world at large; everyone is affected by the variables of finance. And it is this very power and reaches that the field of finance possesses, inspires me every minute to master its various nuances. Whenever I retrospect my own life, I distinctly see the roller coaster ride that I have been through. I have faced innumerable challenges, including certain events so critical and stressful, that it could have ended my career in a miserable state, had I not managed them effectively. But I have carved my way out of every problem I faced, and today I strongly believe that I possess all the skills necessary to take up any challenge and surface to the solution successfully. Quite interestingly, on observation, it is evident that the most important causes for my success in all the challenges I have faced are my alacrity for finance, management, and mathematics. My decision to take up finance as my major for my under-graduation was not by chance, but rather by choice. Since the very beginning of my school days, I have been proficient in mathematics. I have always remained to be a topper of my class in all mathematics-related subjects. I have always wanted to enter and consolidate in a field that blends both mathematics and finance. At the outset, I must confess that my GPA does not fall in the very top percentage of my class. However, I strongly feel that my GPA does not truly reflect my knowledge in the domain. I have taken advanced courses during my under-graduation which justifies the fall in my final GPA.

Narcissism Essay Essay Example for Free

Narcissism Essay Essay On the Yahoo! homepage they have two news sections; the first is called trending now and the other is a slide show of articles called Today. Apparently todays (April 8th) top ten trends are the New Delhi Super bug, Federal Home loans, Tax Refund Delays, diabetes, and six celebrities. The top twelve items of today are price shut downs, new super food for spring, social media career tips, and nine celebrity related topics such as Bieber wears a daring soccer ensemble and Carrie Underwoods marital secrets. Hopefully upon evaluating these trends of the day you draw the same conclusion that I came to: only seven of the above twenty two trends are actually important and the rest is insignificant information about the celebrities (the beautiful, rich, and famous) that we so admire. With a media that focuses on the wealthy and beautiful, it is no wonder that we honestly believe that to achieve success we must emulate these celebrities. And with materialism and vanity comes inevitable narcissism a trait that has replaced empathy in our declining society. The societal norms of the ideal life and person have been redefined over the years, leading to Americans abandon[ing] the vision of themselves as part of an interconnected social system and instead turn[ing] to the narcissistic pursuit of the self as a source of value (Twenge, 65). America was founded on the principles of liberty, freedom, and fundamental equality (Twenge, 69) these ideas establishing a foundation for independence from Britain, not narcissism. But during the self exploration eras of the sixties through the eighties these powerful ideas were supplemented by the new values of self admiration and self expression [ ], which faded, [and were] replaced by a more extraverted, shallow, and materialistic form of narcissism (Twenge, 69). These ideals have been shaped by the change of the definition of personal success, and successful parenting. In the 1920s mothers were given a survey and instructed to list the traits they wanted their children to have, [the mothers] named strict obedience, loyalty to church, and good manners (Twenge, 75); when this survey was presented to mothers in 2004 they listed (in order of importance) to be well-liked or popular, to be successful, to work hard, to think for himself/herself, [and] to obey as the most important traits. This change in parenting has instilled a change within Gen Y, a 2006 poll of children finding that kids believe the most important things in the world (Twenge, 93) are to be a celebrity, be good looking, and be rich (Twenge, 94); it is the shocking truth, popularity and celebrityism have now become synonymous, and Gen Y believes that in order to be happy they must be rich and famous or in other words, become a celebrity. In my own family it is clear to see this change: my 13 year old brother has dreamed of becoming a billionaire since he was a small child, when I asked him why he wants to be a billionaire and how he plans to achieve that stature of wealth he replied simply stating that if he was a billionaire hed have the best life and would be famous, and though he has no idea how to get there hes confident hell be able to do it. We fixate on celebrities because they are the better versions of ourselves, or who we hope to become. Celebrities represent fame, wealth, glamour, and beauty; the very traits we most covet. The media tells us that they are who we want to be our brains interpret the ceaseless supply of information as synonymous to importance, proven by the fact that we collectively hit up OMG news, celebrity twitter accounts, and gossip sites over 140 million times a month. All we want as humanity is respect and admiration. Before in my grandparents generation, becoming a doctor or profitable entrepreneur might have earned you these, but now in the 21st century if I tell my peers that I want to do AIDS research in Africa, they look at my like Im off my rocker. It seems that only celebrities, like Football stars who work so hard for their hundred million dollar paychecks, are the only ones who can acquire widespread awe for their immortal talents. The key difference is that previous generations may have been interested in the so called fabulous life of celebrities, [but ] kids today actually believe fame is achievable (Austin). Generations past may have admired celebrities such as Judy Garland or Robert Redford, but they acknowledged that realistically they would never make it to Hollywood. Todays generation honestly believes that they are special that they are capable of doing absolutely anything they want to, and mommy and daddy will help them. A three year old that I babysit next door decided that she wanted to name her new kitten Clara, after herself ; I asked her why she would want that and she replied because I am the greatest person in the world, and I want my kitty to be too. I was quite shocked when I heard this, and I found myself questioning what inspired this change in thought. The answer is simple: technology and the media. Today it is easy to become famous with virtual resources such as YouTube, Second Life, American Idol, Tumblr, and etcetera. Just within the last month, a thirteen year old named Rebecca Black became viral for her hit song Friday, going from 200 views to 200,000 plus overnight now named the worst song ever written by YouTube commenters. The girl with auto tuned vocals, shitacular dance moves, and awkward friends that look like they are twelve has now become famous for being hated. Yet, when interviewed she thinks that her song is an accomplishment [ ], even though they called me a whore and hate the song it is going to be stuck in their heads (YouTube Good Morning America) this statement only emphasizes the fact that no one cares what dick they have to suck (the popular fame achieving method these days), what names they will be called, what they are famous for as long as they become famous. I, personally, am dumfounded by extreme many teens are willing to go for the sake of fame. When a freshman keys COCK SUCKER into a juniors car, and dumps hot dogs all over it too all because the junior hooked up with the freshmans friend-with-benefits while drunk, I know that my generation is in trouble. And maybe it is not my position to care about how other people choose to spend their time, but in reality we are the generation that needs to eradicate AIDS, that needs to end the fighting in Iraq, that must find an alternative to gasoline but instead we sit on our asses tuned in every evening to MTV fantasizing about becoming the next Paris Hilton, Ke$ha, or P. Diddy complete with the Big Barbie Mansion and $150,000 Porsche.

Witchcraft And Demonology In Early Modern Europe

Witchcraft And Demonology In Early Modern Europe The witch-hunts were one of the most important events in the history of early modern Europe, taking place from the mid-15th century and ending in the mid-18th century. The view of witchcraft evolved throughout the period, with the Canon Episcopi calling the belief in witches a heresy, to Pope Innocent VIII issuing a bull in 1484 to denounce the practice of witchcraft as a heresy – all in a span of about 500 years. On the topic of witchcraft, it is unavoidable that the issue of gender would be discussed. The central question of this report would be how historians account for the persecution of more women than men in the witch-hunts in early modern Europe. The report will first outline the stereotype of a witch and discuss how this stereotype was promulgated. It will be concerned with two possible explanations that attempt to account for the persecution of more women than men – firstly, how the persecutions may be a results of a misogynistic and patriarchal culture, and s econdly, how the hunts may be been a result of the lack of tolerance for social deviance of women. The stereotype of a witch A collection of statistics indicate that a majority of accused witches were women, with most estimates pointing to about 80% of all victims being women (Ross, 1995: 334). Levack (1987: 142) provides a list of statistics indicating that in most regions in Europe, about three-quarters of the accused were women, with the figures being 90% in regions in Poland and England. Very evidently, the predominant notion of a witch is that it is foremost a woman. In discussing the stereotype of a witch it is difficult not to make reference to the cumulative concept of witchcraft (Levack, 1987: 32-51), which points to certain factors that would help in the identification of a witch. These include a witch’s association with the Devil, the pact with the Devil, the Sabbath, nightflying and metamorphosis. Reginald Scot in 1584 described witches as women who were â€Å"commonly old, lame, blearie-eied, pale, fowle, and full of wrinkles, poore, sullen, and superstitious†. This stereotype was promulgated by both genders. Women in early modern Europe were viewed as the weaker gender that was dependent on men in many ways, including for livelihood (Larner, 1984:86). Since the society was heavily patriarchal, women who did not fit in to the mould of a normal woman threatened the idea of females behaving in a particular manner. These women were nonconformists, and therefore put the livelihoods of other women at risk. Hence, they were ostrac ised by normal women. In behaving in a manner that was different, these women also threatened male domination and therefore had to be condemned by men. Both genders fed the idea that a woman who looked and behaved in a certain manner was a witch, hence allowing the stereotype to persist and spread. In addition, the stereotype of a domestic witch could have been said to be reinforced by a vicious cycle. This is evident in some cases, such as in that of Anna Schwayhofer, who confessed to stealing the Consecrated Host but still bothered to sweep up the crumbs after she had done so (Barry, Hester and Roberts, 1996: 230). The association of witches and broomsticks or distaffs used for spinning also fed the stereotype. Women were mostly restricted to the confines of their allotted spaces, and those practicing harmful magic would most likely be found in those spaces (Blà ©court, 2000: 303). Hence, it was not surprising that witchcraft was associated with the women and their domestic activities. Gendered witchcraft and misogyny The elite perception of women pointed to how they tended to be intellectually weaker than men, yet have more insatiable sexual appetites and a higher tendency to pursue the occult, a view propounded by 16th-century friar Martin de Castaà ±ega and in the Malleus itself by Kramer and Sprenger. Hence, historical literature tended to point towards how women were the more inferior of the two genders and therefore had the larger propensity to be driven towards becoming a witch. Without a doubt, the society in Europe at that point of time was one that was highly patriarchal in nature (Hufton, 1983, 125-141). While the society was essentially patriarchal in nature, there are arguments as to whether this can be extended to be characterised as being misogynistic. Anderson and Gordon (1978) point to the innate inferiority that women possessed in the eyes of the Roman Catholic Church, the dominant religious authority in that time, saying that the Church saw women as more â€Å"amenable to the allures of Satan† (Anderson and Gordon, 1978: 174). The paper also highlights the role of the Malleus Maleficarum (1486), that was anti-feminist and very popular, reprinting fourteen editions. The Malleus essentially highlights women as creatures possessing insatiable lust, yet not having the strength of mind to counter the temptations of the Devil. However, statistics also show that women were not the only ones who were victims of the witch-hunts. In several regions, men were the ones who were heavily persecuted instead. Regions such as Finland show a relatively even number of male and female persecutions, while in areas such as Normandy and Iceland, the number of accused male witches far exceeded the number of female ones. This clearly shows that if there had been a culture of misogyny, it was not uniformed throughout Europe. Monter (1964: 563) points out that the stereotypical witch in the French province of Normandy was not a poor, old woman, but a shepherd who may be a youth or an old man. Similarly, in Iceland, only 8% of all the accused witches were women (Levack, 1987: 142). The analysis and discussion of these statistics seem to point to the fact that there were differences in societal perspectives towards women and the differences in questioning techniques (Monter, 1964: 588). Monter (1964: 589) suggests that women wer e treated with leniency during the trial, and some were kept in prison alive for interrogation, even while the men were being executed. The reasons behind why men were more persecuted in some societies and women in others are unclear, but most historians point to the fact that it was impossible to pinpoint a particular reason in every society why this was so. Much of the reasons behind the gender imbalances must be attributed to the culture and views of the society itself, but what can be certain is that the witch-hunt was not strictly gender-specific. Without a doubt, a society that places emphasis on patriarchal values cannot be dismissed as misogynistic simply based on statistics alone. At this point it is relevant to note that there were differences between the elite and peasant conceptions of witchcraft, and this extended to the persecution of women. For the peasantry, the persecution of witches was less of the pact with the Devil and more of practical concerns such as the failure of crops or the death of livestock (Laurence, 1995: 216-218). Similarly, with the persecution of women, the concerns circled around the fact that babies and young children were being â€Å"victims† of maleficia, rather than the witch being a Devil-worshipper per se. Unsurprisingly, therefore, a large number of women who were accused of being witches were the lying-in maids for more privileged families, who looked after the newborns and had direct contact with them, as in the case of Anna Ebeler of Augsburg (Roper, 1991: 19). Roper (1991: 23) also points to how this may be a result of the association of femineity and maternity. Normal women were able to have children, yet witches w ere unable to, leading to a sense of envy that bred the feeling of hatred towards mothers and their babies. Strands of deviance One of the central themes occurring in the witch-hunts would have to be the fact that the society in early modern Europe had very little tolerance for those who were different from them. Jews and homosexuals were persecuted, and the society was predominantly peasant, poor and part of the Roman Catholic Church. Those who were different were frowned upon. Women generally married and had children at a young age, were uneducated and viewed as weak. Their primary purpose was to be subservient to their husbands and serve their families, keeping the household. This view of women can be contrasted to the stereotype of a witch, as mentioned above. Being old and unmarried, as well as being socially isolated, these alleged witches were evidently different from the general conception of a woman in society. Larner (1981:92) puts forward the idea that witches were persecuted not because they were women, but because they were â€Å"non-women† who did not fit into the societal view of a woman. While a typical woman was maternal, witches were unable to have children; where typical women stayed home at nights, witches flew to remote locations to join Sabbaths. This fit in with the elite conceptions that the reality in which witches lived in was essentially one that was an anti-society. Blà ©court (2000: 300) explains that God was a â€Å"guardian of social norms†, while the Devil was just the very opposite. These â€Å"non-women† were persecuted for disobeying the social norms, and some historians even argue that women accused other women of being witches because they felt threatened by an individual who did not conform to the male image of them (Larner, 1981: 102). The role of the Roman Church was also not to be ignored in the reinforcement of this stereotype. Women ha d an increased likelihood to practice love magic as compared to men (Blà ©court, 2000: 303), and since only priests of the Church could legally practice magic, they were more likely to be persecuted as a result. Remote possibilities While the possible presence of a repressive patriarchy or a societal aversion to deviant behaviour have often been cited as the reasons behind the gender imbalance during the witch-hunts, there are a few other remote possibilities that will be mentioned in the passing. Scully (1995: 857-858) points to how Venetian witches could choose witchcraft as a career option as opposed to being married or forced into prostitution, and this could be an escape from a possibly malevolent life, thereby proving to be a popular alternative for women in the region at that time. In his paper, Goodare (1991: 291-292) argues that economic factors could have been one of the reasons for the witch-hunts. Since the people had fallen upon hard times, those dependent upon charity handouts were hostile to others who were their competition – and these were mainly women. Another article by Ross (Ross, 1995: 333-337) draws an interesting correlation between the outbreak of syphilis in the 16th century and t he persecution of more women than men. He posits that women, being the symbols of fertility, could be shunned due to syphilis as they would be spreading the venereal disease. Further, much of the witch’s behaviour, he says, could be attributed to the madness that is a symptom of the disease. While fascinating, these observations by historians seem to be unique suggestions that do not appear in the literature as main causes for the increased persecution of women. Conclusion To conclude, this report has outlined the stereotype of a witch and what perpetrated this stereotype throughout early modern Europe. It seems persuasive to argue that although there was a strong patriarchal society in those days, this culture did not amount to being misogynistic in nature. The stereotype of the witch that emerge during this period and that was adopted by most modern historians emphasise a few features of witches that generally seem to be a result of the lack of tolerance for social deviant behaviour, and simply reinforced time and again in a vicious cycle. The trend points to the fact that there are a variety of factors that resulted in more women being persecuted than men. Often, this phenomenon can only be attributed to the differences in the various societies in Europe, and the culture of the region or country. Ultimately, it can be concluded that a combination of factors led to more women being persecuted than men. References Anderson, Alan and Gordan, Raymond. 1978. ‘Witchcraft and the Status of Women The Case of England’. The British Journal of Sociology, Vol. 29, No. 2: 171-184. Barry, Jonathan, Hester, Marianne and Roberts, Gareth. 1999. Witchcraft in Early Modern Europe: Studies in Culture and Belief (Past and Present Publications). Melbourne: Cambridge University Press. de Blà ©court, Willem. 2000. ‘The Making of a Female Witch’. Gender and History, Vol. 12, No. 2: 125-141. Goodare, Julian. 1998. ‘Women and the Witch-Hunt in Scotland’. Social History, Vol. 23, No. 3: 288-308. Hufton, Olwen. 1983. ‘Women in History. Early Modern Europe’. Past Present, No. 101: 125-141. Larner Christina. 1981. Enemies of God: The Witch-Hunt in Scotland. London: Chatto Windus. Larner, Christina. 1984. Witchcraft and Religion: The Politics of Popular Belief. New York: Basil Blackwell. Laurence, Anne. 1995. Women in Engliand, 1500-1760, A Social History. London: Weidenfeld Nicolson Illustrated. Levack, Brian. 1987. The Witch-hunt in Early Modern Europe. Harlow: Pearson Education Limited. Monter, Williams. 1997. ‘Toads and Eucharists: The Male Witches of Normandy, 1564-1660’. French Historical Studies, Vol. 20, No. 4: 563-595. Ross, Eric B. 1995. ‘Syphilis, Misogyny, and Witchcraft in 16th-Century Europe’. Current Anthropology, Vol. 36, No. 2: 333-337. Sawyer, Ronald C. 1989. ‘Strangely Handled in All Her Lyms: Witchcraft and Healing in Jacobean England’. Journal of Social History, Vol. 22, No. 3: 461-485. Scully, Sally. 1995. ‘Marriage or a Career?: Witchcraft as an Alternative in Seventeenth-Century Venice’. Journal of Social History, Vol. 28, No. 4: 857-876. Primary sources: Darst, David H. 1979. ‘Witchcraft in Spain: the Testimony of Martin de Castaà ±ega’s Treatise on Superstition and Witchcraft (1529)’. Kramer, Heinrich and Sprenger James. 1484. Malleus Maleficarum. Accessed 6 October 2009. Available at http://www.malleusmaleficarum.org/. Scot, Reginald. 1584. The Discoverie of Witchcraft. Retrieved from Early English Books Online. The practice of harmful magic

Exodus and the Ethics of Labor Essay -- Social Issues, Oppression

Oppression is something that has been repeated throughout history all over the world. Whether it was the oppression of Black Americans during the Jim Crow period or the oppression of Jews in Nazi Germany during World War II, oppression is an unethical act that humanity has not yet moved past. Looking to the Bible as a source of Christian ethics in terms of how to fight oppression and promote equality brings to attention how God intended His people to be treated, especially the poor and the helpless. The book of Exodus is a primary guide for what the ethics of labor ought to be in the work force to avoid oppression. One might reference the story of the Israelites in the book of Exodus. The Israelites are under the thumb of the Pharaoh and the Egyptians that force them into slave labor. The grueling and overly strenuous labor conditions in which the Israelites are put under is comparable to the labor conditions that the employees of slaughterhouses are forced to endure today, as illus trated by Fast Food Nation by Eric Schlosser. By comparing these two labor conditions, the reader is able to apply the Biblical ethics found in Exodus to modern times. â€Å"Knocker, Sticker, Shackler, Rumper, First Legger, Knuckle Dropper,† these are just a few of the positions the workers at a slaughterhouse get assigned to. Simply reading the names of the above job positions induces a sense of nausea and hints at the inherent brutality that these positions demand (Schlosser, 172). Because the weight and size of cows is unpredictable, most of the labor in the slaughterhouse must be done by hand. On the kill floor of a slaughterhouse, workers are forced to slice cattle into halves with a power saw â€Å"as though they were two-by-fours,† (Schlosser, 170). Wo... ...is people to be free and live and work under ethical and just conditions. Jesus preaches that as long as the Israelites follow his commandments, they will be â€Å"treasured among all people† and that they will live in a â€Å"land of milk and honey,† (Exodus 3:8). Unlike the unethical laws that the Pharaoh forced upon the Israelites, Jesus’s commandments are moral and promote the common good of the whole community. The Bible says in Exodus 1:12, â€Å"But the more they were oppressed, the more they multiplied and spread.† This provides hope the workers in the slaughterhouses whom are still forced to work under unsafe conditions today. The workers must become collectively active and speak up and fight for their right to an ethical work environment. Ultimately, the minorities and immigrants will become the majority, and the â€Å"dictators† of the world will be forced to step down.

Immigration :: essays research papers

PERMANENT RESIDENCE / IMMIGRANT VISAS  · Returning Residents  · Family based immigration (if close relatives citizens/residents in USA)  · DV-2003 Green Card Lottery  · Religious workers  · International adoption  · Green Card through investment  · Vaccinations  · Procedures for marriage of a U.S. citizen to a foreign spouse Family Based Immigrations Purpose: The information included in the package will provide you with all the tools necessary for assessing the eligibility requirements understanding the procedure, completing the necessary applications, attaching and gathering the required supporting documents and filing the documents for the petition. Our simple easy-to-follow guide will also prepare you for what to expect when dealing with the Immigration and what you should expect after filing the documentation. Requirements: A citizen or lawful permanent resident of the U.S. can file a petition for his or her immediate relatives to immigrate to the USA. Immediate relatives of a US citizen would be husband, wife or unmarried child under 21. Unmarried child over 21, or married child of any age. Brother or sister if citizen is at least 21 years old. Parents of citizen if citizen is at least 21 years old. A lawful permanent resident may establish a petition for the following relatives: husband, wife or unmarried child. (Remember this information may vary depending on individual circumstances.) Content: 50-page book, information folder, Immigration Principals Guide, and a package of original INS forms. Instruction guide with how-to explanations and easy to follow step-by-step procedures. Information on the eligibility requirements, supporting documentation, submission addresses. Updated filing fees, listings of US Embassies and Consulates, Immigration & Naturalization contact information, updated Visa Bulletin with processing cut-off dates, glossary of Immigration terms and abbreviations, instructions on filing, document translation information, medical examination information, checklist, photo specification guide and helpful hints. Sample Forms: I-130, I-485, I-765, 2 x G-325A, INS Forms: I-130, I-864, I-485, I-765, I-693, WR-702, 2x G-325A. Information about the AFFIDAVIT OF SUPPORT "I hereby declare, on oath, that I absolutely and entirely renounce and abjure all allegiance and fidelity to any foreign prince, potentate, state or sovereignty, of whom or which I have heretofore been a subject or citizen; that I will support and defend the Constitution and laws of the United States of America against all enemies, foreign and domestic; that I will bear true faith and allegiance to the same; that I will bear arms on behalf of the United States when required by the law; that I will perform noncombatant service in the armed forces of the United States when required by the law; that I will perform work of national importance under

Jean-Paul Sartre Essay

Existentialism is a philosophy about life that says being is more important than the indispensable everyday occurrences. It acknowledges an individuals freedom to choose and says with this knowing there comes an immense sense of responsibility. Despair, hopelessness and anxiety are characteristic of a person struggling with existential thoughts. Nihilism sums up this condition by stating that all values are baseless, nothing is foreseeable and that life itself is meaningless. The characters in A Clean Well Lighted Place and A Day’s Wait show signs of being both aware and unaware of these elements of existentialism. In the first story, A Clean Well Lighted Place, the old drunk man represents someone who realizes he has no actual plan or fate. His despair is over the realization that theoretically the afterlife does not exist. The drunken man and older waiter share this despair not only because they both realize a man’s need for a clean, well-lighted place but also because they both struggle to fill a void. The older waiter’s acknowledgement of nothingness in life is evident when he recites the prayer but fills in the perceived nouns God and heaven with nada or nothing. He feels a void with this realization that keeps him awake at night. His assumption that others share his insomnia is somewhat correct but what they, the drunken man and the waiter, actually share is a void. The young waiter has a wife to go home to and a bed, the old drunken man has a bed to go to and a niece that looks after him. However, the young waiter has a connection with his wife, a perceived similar view of life while the old drunk bares his anxious perception of the world alone because he is well aware that no one can share his world with him. His peculiarity reinforces his aloneness because the more he tries to understand himself and his own choices the farther out of reach he is from another person. The old drunken man serves as a catalyst for the older waiter, who himself is also alone in his thoughts. The young waiter cannot understand why the old man feels despair if he has wealth. He is not aware of the statement that existence precedes essence. To him having money and all the other propaganda of a well-lived life are what is important not mere existence itself. The two older characters seem aware of this notion, yet they seem to struggle because they are uneasy with the void felt after having life’s propaganda and no meaning. The young waiter’s daily disturbances block him from reaching this realization because he does not have the secured survival that would leave him to question existence. People who have their food, shelter and clothing taken care of like say the elite are able to delve into more thought concerning the afterlife and life’s meaning. Edna, our character in The Awakening, never worked nor worried about survival and so faced existential anxiety. Children, usually the more sensitive and observant types, may find the time amidst their carefree playing to wonder why they are here and what may come afterwards. The boy, in A Day’s Wait, becomes ill and he takes the illness as a threat to his immortality. He seems upset yet oddly mature about this perceived fate. His mature handle on the possibility that he might die is, in my opinion, a sign that he has thought about the afterlife. His maturity is obvious when he tells his father he does not mind if he leaves the room and when he would not allow anyone to come near him for fear that the illness will spread. The boy has little fight in him and he seems aware that dying is out of his control. His morbid attitude affects his father who shares his son’s anguish over the acknowledgement that afterwards there is nothingness. The father laughs at his son’s misconception about the temperature but in his walk, I sense he knows what his son is dealing with. When he is pleased to find the covey near the house after killing two birds, I think Hemmingway is hinting towards the father’s sensitive mood. The boy may not exactly coin his thoughts as â€Å"existential†, though he more or less may have an instinctual knowing of the meaninglessness in existential thought.