Kateb Yacine's Intelligence Powder Analysis

In October 1905, James Joyce wrote “Araby” on an unnamed narrator and like his other stories, they are all centered in an epiphany, concerned with forms of failures that result in realizations and disappointments. The importance of the time of this publication is due to the rise of modernist movement, emanating from skepticism and discontent of capitalism, urging writers like Joyce to portray their understanding of the world and human nature. With that being said, Joyce reflects Marxist ideals through the Catholic Church’s supremacy, as well as the characters’ symbolic characterization of the social structure; by the same token, psychoanalysis of the boy’s psychological and physical transition from one place, or state of being, to another is

That football match was interrupted by football fans entering the field, which had a figurative meaning. Dubois explains, “The France-Algeria game would be a powerful tool for those who wished to portray the dream of a multicultural France as nothing more than a silly, indeed dangerous utopia” (Dubois 210). This football match illustrates the post-colonial emotions and its impact on soccer. His writing helps shape the history of French soccer and how it was globalized through these two players. Dubois’s novel gave a great perspective and interesting background that was enjoyable to read.

As an enemy of freedom, colonialism determines the decisions and fate of people and forces them to repress their own freedom. To investigate in what way people repress their freedom within a colonial context, we can turn to Albert Camus’s story “The Guest”. Repressing one’s own free choice under the influence of colonialism, can lead to forfeiting his/her freedom since not being able to express one’s true conviction renders his/her morality and self-determination, which is illustrated by Albert Camus’s story “The Guest”. The tension between Arab culture and the French authority as a result of colonialism is palpable in Camus’s story.

Also contributing to the loss of Samir’s clients is the aftermath of Hosamm’s murder-suicide, which causes Samir’s children to recommend he relocate his practice. Therefore, the reader learns about the “other” from the words spoken, not only by Samir, an Egyptian-Muslim, but about him by his loved ones. When one thinks of the traditional Middle

Mahfouz, as well as Said, shared a direct contact with the Arabian lifestyle because they grow up in that society. Mahfouz’s novel depicts the real world with the touches of the supernatural and mystic, but as a form of evil in the world not as exotic and uncivilized as the Europeans did. Mahfouz’s Arabian Nights and Days “takes new depths and insights as it picks up from where the ancient story ends” (Fayez 229). Mahfouz uses the Arabian Nights tales and Shahryar’s and Scheherazade’s society to portray the contemporary social and political issues of his people. Mahfouz aims to show various thematic concerns of the people of the East than the early versions left out.

The imagery and time relevant costumes aid in adjusting the viewers understanding of opinions and justifications by the French Canadian and oppressed population during that time. Furthermore, the emotional portrayals of historical figures, mainly rebels, provide an overwhelming sense of desperation and commitment to freeing themselves form the overarching grips of the British colonial power. Whereas, British historical

What– according to Gilgamesh, Hammurabi, Plato, Thucydides, Confucius, and the Koran– makes a good society? Thanks to the long lasting scriptures of these ancient thinkers and rulers, today, we are fortunate to be given the knowledge to understand the thoughts of sages; who lived thousands of years before us. Through myths, poetry and legal codes, these wise men express their philosophy on what it takes to create a good society. It is evident in all the texts, a presence of a Supreme Being or “God”, who dictates to the people how to behave, along with its respective consequences.

The ending of James Joyce’s “Araby” is certain to leave its reader reeling. The final scene, in which the young protagonist fails in his mission to purchase a prize for the girl he loves, drips with disappointment. The reader feels a profound melancholy which matches the protagonist’s own, an impressive feat given the story’s short length and the lack of description, or even a name, given to the boy. How does Joyce arrive at this remarkable ending? By utilizing the trappings of the Boy Meets Girl and Quest “masterplots” in his story only to reveal the story as an Initiation, Joyce creates an experience for his readers that mirrors that of the protagonist.

The use of God as a shield works on believers, but not on nonbelievers. The question “why bad things happening to good people” still cannot be answered for the nonbelievers, a common critique of religion itself. Regardless of the problem of theodicy, however, religion has worked really well to create and maintain the reality. Berger explains that it is because religion legitimates effectively. “Religion has been the historically most widespread and effective instrumentality of legitimation….

It is a convenient and comforting respond to unfortunate and even devastating ‘fate’. The pain becomes bearable to those who suffer because the idea of all being a part of a bigger plan, it is more than you. However, this concept is built upon an irrational fundamental attitude, “the surrender of self to the ordering power of society,” (54) a problem that Berger expressed his concerns with. Another problem would be that the use of God as a shield works on believers, but not on nonbelievers. The question “why bad things happening to good people” still cannot be answered for the nonbelievers, a common critique of religion itself.

When Moliere wrote the play Tartuffe, he was clearly focused on religious themes. However it may seem, it is important to understand that Moliere’s work means to unmask the dangers of hypocrisy, not to ridicule religion itself. In the play Tartuffe, the man of a well to do family, named Orgon, is deceived by a self -proclaimed “holy man.” So much so that he neglects his entire family and ignores one major and perhaps obvious fact: that Tartuffe, whom the play is named after, is a complete fraud. Tartuffe represents everything wrong with religion and turns out to be a terrible influence on Orgon.

Over the course of human history people have always believed in a supreme, divine being, or a god. Today’s society is no exception, there are countless of religions from Christianity to Hinduism. The archetypal theme of “respect for the gods” in both Homer’s Odyssey and the Coen brothers film O Brother Where Art Thou? shows similarities and differences between society's belief in a god in the present and during the time of the Ancient Greeks.

George Orwell’s “Marrakech” is a non-fictional essay written in the year 1939 that explores the central concerns of the text that were going on within the Moroccan town such as colonialism, racism, oppression and poverty. Orwell describes his time within Marrakech and details the oppression and unfair treatment of the original natives of the land. He very cleverly evokes intense emotions in the reader by opening up his writing to interpretation and in-depth analysis rather than just trying to give a flat out negative opinion which would not have been nearly as effective. Due to this, our appreciation and sympathy towards the text is enhanced and is furthered even more through the use of techniques such as personal anecdote, powerful images and comment and opinion.

In addition, the philosopher falls pray to the classical misconception of blaming God for all the evil in

Jean- Baptiste Molière’s play “Tartuffe” is an unquestionably humorous comedy. The play defines the hypocritical acclaimed “Christians” we have in society. Daily, many people are blinded by admiration of religious figures who they believe are Gods disciples and can lead them to the gates of heaven. In “Tartuffe”, the author uses irony, satire, and tone to uncover a man follies of unreligious faith, the lust of women, money, and power.