Cultural Characteristics of India Essay Example for Free

Cultural Characteristics of India Essay With more than half of the workforce being in agriculture, services however, is the biggest contributing factor the economic growth in India. The information technology (IT) sector is where most of the growth is taking place. Many companies in the United States are beginning to outsource their help desk and programming specialties to India where the labor is cheaper and there are an abundance of qualified individuals. In-fact many of the positions you see in IT are filled by people native to India simply because training for these specialties is limited in the U. S. For example, if you were looking to hire an Extract, Transform, and Load (ETL) developer it is highly unlikely that you will find a U. S. citizen with these skill sets, and if you did the U. S. candidate would certainly be demanding more money. India’s ability to train highly qualified IT professionals and ability to provide cheaper labor will continue to contribute to their increase in economic growth. Ultimately, it is those cultural characteristics we have discussed in class that has led India to so much growth over the last decade. They are a collectivist society, with a large power distance and a different set of value orientations from our own. Higher education is of upmost importance, and often times, much more important than interpersonal relationships. This is evident of the fact that they place so much importance on one’s education and its correlation to family status when selecting a bride/groom in an arranged marriage. India is considered a large power distance culture because there is a clear hierarchy within the family, â€Å"the father rules authoritatively, followed by the eldest son and moving down the ladder by age and sex† (Neuliep, 2009. 9). Within the Indian culture the children are expected to be obedient and many Indian children feel that their parents really don’t understand what it is like to grow up in today’s diverse society. Indian parents constantly expect their children to go to the right schools, only converse with people who share the same cultural backgro unds and to marry within their own race and religion. There are many different religions in India which include: Muslim, Hindu, Christian and Sikh. In India, even though you may share the same ethnicity if you do not share the same religious beliefs, marriage is forbidden. In my research I have come across a common theme within the Indian culture, and that is that Indian parent’s love to gossip about everything; they constantly discuss who got into what school, and who is getting married to whom. It’s not to say that Indian parents don’t want what’s best for their children because they do. In the article Indian Parents and Societal Pressure the author Arti Nehru states, â€Å"The really sad part about all of this is that parents truly want their children to be happy. But they are unsupportive in many instances because they worry about ne thing: What will people say? † The Indian culture is more of a collectivist culture who has the tendency to stress the importance of a group over the importance of the individual. Neuliep confirms that, â€Å"In collectivist cultures, people are not seen as isolated individuals. People see themselves as interdependent with others their (e. g. , their ingroup), where responsibility is shared and accountability is collective. A person’s identity is defined by his or her group memberships† (Neuliep, 2009. Pg. 41). Most of their values come from their traditional beliefs, their religious devotion and their secular spirituality. It is these value orientations that shape the way the Indian culture communicates with individuals in their own culture as well as with individuals outside of their culture. Values can affect the way people communicate within their own culture and with people of different cultures. They are â€Å"evaluative beliefs that synthesize affective and cognitive elements to orient people to the world in which they live† (Mooney, 2001, 2828). The value orientation model is used to compare high-context cultures such as the Indian collectivist culture with low-context individualistic cultures such as the United States. It can be broken down into six different categories: self, family, society, human nature, nature, and supernatural. In a collectivist culture such as the Indian culture â€Å"self† refers to how one may view themselves in relationship to others, and can further be broken down into three different sub-categories: self-identity, age, and activity. In India self-identity would suggest that people value conformity and cooperation. In India people are â€Å"interdependent with others, and for them, responsibility and accountability are shared and divided among the group members. † (Neulip, 2009, 63-64). Age for a collectivist, high-context culture is admired when they are old and conversely, in an individualistic, low-context culture, age is admired when they are young. In a collectivist culture like India the people tend be very spiritual and believe that people should embrace life. The activity one performs on a daily basis is of less importance in a country like India. Whereas in the United States, activity ften refers to how people identify themselves through their activities such as their professions and occupations. Often times when Americans are asked who they are, they will answer with what they do for a living; indicating that they tend to associate who they are, with what they do. Family within a collectivist culture such as India tends to be more authoritative in nature. The â€Å"head of the household† will make the decisions rather than having everyone work together as a democracy when making decisions. In India, families are less mobile, and will always attempt to sit down together when eating dinner. There is often a strict hierarchy that is followed among family members with the man of the house being at the top. The men and women in Indian families have very different roles within the family, which coincide with one’s hierarchal power. The male of the house makes the decisions, provides for the family and the women often times make the meals at night and take care of the children. In Indi,a family is a very important concept and marriage is considered to be sacred and is meant to last a life time. The term â€Å"society† in India can be broken down into two categories: social reciprocity and group membership. According to Neuliep â€Å"social reciprocity refers to the mutual exchanges people make in their dealings with others† (65). In collectivist cultures like India, if one asks another for a favor it is expected that an equal exchange of favors will occur. In India, group membership is often a pervasive formality; they have a tendency to join only a few different groups over a life-time. In the United States membership in a group is usually short lived, whereas in India people are highly selective and group membership is usually a prolonged commitment. This idea of a prolonged commitment to a group stems from those same cultural values that marriage does. In India, they practice arranged marriages and it is considered a lifelong commitment that is viewed as sacred. What may seem strange to the youth in the United States is actually embraced by youth in India. Many children in India feel that it gives them the ability to focus on their youth, and their education without the distraction or worry that an adolescence relationship can bring to the picture. It is also said that the youth in India â€Å"feel secure in their parent’s ability to choose an acceptable partner for them, trusting that their parents have enough experience and knowledge to do so without creating a disastrous situation† (Galt, 2011, 2). Many cultures like India believe that when marriages are not pre-arranged they tend to burn out too quickly. They believe it is because the two people have already gotten to know each other, rather than spending a life-time together after marriage getting to know each other. Marrying a person you don’t know gives one a lifetime to learn to love them, as opposed to the American ideal of learning a person inside and out before entering into marriage† (Galt, 2011, 3). In the United States, many believe that the idea of an arranged marriage is something that is forced upon the two getting married. This however isn’t true, in India before a marriage can become official the bride and groom are afforded the opportunity to meet each other to decide if they would like to go forward with the marriage. You might be surprised to hear that any rejection to a proposed marriage rarely occurs, and more often than not the proposed bride and groom will go through with the wedding as planned. This is because the parents of the bride and groom do their due-diligence and will often times spend years looking for a suitable bride or groom. They spend countless hours meeting with the families and friends, â€Å"considering hundreds of different aspects and comparison points before the potential bride and groom ever meet each other† (Galt, 2011, 6). In many ways the Indian culture is different than our own, we have the tendency to be more of an individualistic culture while they tend be more collectivist. We are considered a low-context culture, while India is considered a high-context culture. We value or independence and look out for our own self-interests over that of the group. In India, they value the group over the individual and believe that if one fails, they all fail. Even though we may differ culturally we are still similar in many ways, the biggest being our level of diversity; we are both comprised of many different values, ethnicities, and religious beliefs.

Childhood setting in enacting the rights of children

Childhood setting in enacting the rights of children One basic human rights principle laid down in the Universal Declaration of Human Rights, 1948 is that all human beings are born free and equal in dignity and rights (Article 1 UDHR). However, specifically vulnerable groups such as women, indigenous people, and children have been assigned special protection by the UN legal framework (Steiner Alston, 2000). The UN Convention for the Rights of the Child (UNCROC), 1989 remind us that children, whilst retaining their entitlement to the full range of human rights, are often marginalised or excluded, and represent a special case required additional safeguards (DCI, 1995). In this 21st century, the status of children in Australia needs to be improved nationally and internationally for economic and political success in the future (Nyland, 1999). Teachers and caregivers have opportunities to incorporate rights education into any part of their program that creates openings for teaching children about rights (Waters, 1998). In this essay, I will discuss the role of early childhood settings in enacting and promoting the children rights envisaged in the UNCROC and in making these rights available to Australian children. Childrens Rights: Setting Standards Legal conceptions of children The adoption of the Convention on the Rights of the Child marked a fundamental shift away from past conceptions of children and childhood to a new one. Until then, the law had seen a child as property the property of the father to be dealt with and disposed of as he saw fit (Hart Pavlovic, 1991). However a conceptual shift took place during the 19th century, based on the perception of children as vulnerable and so in need of protection from poverty, the voices of industrialization, immigration and urban living. In addition, to being considered property, the child began to be considered as a resource to society (Hart Pavlovic, 1991). The human rights movement of the 20th century, previously focused for adult rights was extended to children (Hart Pavlovic, 1991) though children were still seen as vulnerable and in need of protection but this status was subsumed in a broader understanding of children as full human beings with all the human rights and fundamental freedoms that all human beings have. Their need for protection was transformed into a right to protection. Now children are considered as rights-holders (CRC GC7, 2005) like adults. The UN Convention on the Rights of the Child, 1989 The UN Convention on the Rights of the Child is the universal statement of this new conception of rights-holders. The United Nations General Assembly on Nov 20, 1989 adopted the UN Convention on the Rights of the Child (UNCROC). In 1990 Australia ratified the UNCROC and to date 191 countries have ratified the Convention, while USA and Somalia have become signatories. The Convention is the most full and complete international legal document on childrens rights, covering their protection, growth and wellbeing (Alston, 1991). The Convention deals with child-specific needs and rights, and requires that states act in the best interests of the child (Nyland, 1999). The objective of the Convention is to protect children from discrimination, neglect, abuse and to promote childrens rights and serves as a focus point and a useful tool for civil society and individual people (Nyland, 1999). The widespread ratification of UNCROC by the international community has made it a powerful catalyst for action on behalf of young children and has gradually become embedded within the policies and practices of all who works with children. According to Arnold (2004) The CRC has more signatories than any other international convention, and it is important for us to recognize the legal implications of this achievement in how we position our work (p.4). The effect of the Convention for Children in Australia From the ratification of the UNCROC in 1990 by Australia until the present, we can say that the Convention has realised neither the brightest hopes of its supporters nor the most terrible fears of its opponents. The ratification of an international instrument by Australia, such as the Convention, does not ipso facto make that instrument part of domestic law hence the UNCROC is not part of Australian domestic law. Therefore, it has not revolutionised public policy making for children, nevertheless it has led to many very significant initiatives and reforms. Thus for the purpose of human rights and equal opportunity, the Convention has been affirmed an international instrument relating to human rights and freedoms (Alderson, 2000). Consequently, the Convention has provided the legal and conceptual basis for the establishment of childrens commissioners in most Australian jurisdictions. Childrens rights and early childhood settings Early childhood, the period from birth to 6-8 years, is a significant and unique time in the life of every individual. Children mainly stay at home, schools and recreational institutions in their everyday lives during these years (Rasmusen, 2004). These environments have been created by adults therefore adults play a powerful and unique role in building quality early childhood practice. Quality experiences for each child are supported and ensured by the experience, qualification and competencies of adults, in addition to their capacity to reflect upon their role (Wyatt, 2004). This challenging and vital role in the life of the young child needs to be appropriately supported, resourced, and valued. Therefore, quality early childhood care and education must value and support the role of parents as well as that of the staff (Thorpe Thomson, 2003). The best interest of the child is promoted by the open, honest and respectful partnership with parents. Basing early childhood services on childrens rights Childrens rights are relevant to early childhood education and care. The Convention on the Rights of the Child is directed towards the well-being of every child and the full development of every child to her or his full potential (Butler, 1993), and early childhood education and care settings share that direction and commitment. The Convention states that the first objective of education is the development of the childs personality, talents and mental and physical abilities to their fullest potential (Art. 29 (1)). Quality Early childhood education and care contributes to the full personal development of children. Early childhood institutions contribute to implementation of the requirements of the Convention in relation to the childs right to the highest attainable standard of health care (Art. 24), the right to education (Art. 28), the right to protection from exploitation, abuse and neglect (Art. 19), the right to play and recreational activities appropriate to the age of the child and to participate in cultural life (Art. 31). Institutions also have particular regard for the specific needs and rights of particular groups of children specified in the Convention: refugee and asylum seeker children (Art. 22), children with disability (Art. 24), children of ethnic and religious minorities and indigenous children (Art. 30), children placed in alternative care (Art. 20), children who are the victims of abuse and neglect (Art. 39) (Alderson, 2000). In Australia, the importance of childrens rights to early childhood care and education is recognised in many of the key documents that express the values and goals of the sector. The first commitment to children in its Code of Ethics is to act in the best interests of the child and the second commitment is a more general one, to respect the rights of children as enshrined in the UNCROC and commit to advocating for these rights (ECA Code of Ethics, 2006). Its policy positions are based on principles that reflect adherence and commitment to the Convention on the Rights of the Child (ECA position statement consulting with young children). Childrens rights issues for early childhood institutions Early childhood education and care institutions address childrens immediate needs and well-being, that is, childrens lives as children (Rasmusen, 2004). They provide children with opportunities for learning, play and socialisation. They provide the foundations for literacy, numeracy, later learning, and future life opportunities. They also focus for addressing the rights of particular groups of children such as indigenous children, refugee and immigrant children, and children with disabilities. The way childrens rights are interpreted and acted upon in early childhood institutions has some cultural/social implications (Nyland, 1999). For example, when children interact in the complex cultural environment of a day care setting that can provides us with insights into how they construct their views of the world and culture. Therefore as adults we should observe children very closely in order to understand what they are trying to tell us about their surroundings. Mostly caregivers support childrens developmental activities on observed activities that focus mainly on the individual child and areas of development and divide children into developmental areas which is a problem because one area or dimension can not exist by itself. Therefore practitioners should be motivated to plan for the different areas of development and therefore move away from play-based curriculum since tasks are developed to aid a particular area of development and overlook or neglect the ideal of whole child (Nyland, 1999). Another constraint of current mode of recording children behavioural observation is that we record observed behaviour meaning something already has been done by a child (Nyland, 1999) so we look at the child of yesterday and not at the child potential in upcoming future. In a child care centre caregivers can create an environment focusing on strengthening childrens development in a more holistic way, which will give to the caregivers a better understanding of the physical and social settings of children from where they belong. In the child care centre the caregivers can also identify culturally regulated customs (Nyland, 1999). The adult/caregivers role in these developmental areas/physical and social settings is one of scaffolding the child experiences through an environment that is carefully considered in relation to three metaphorical zones (Cole, 1996) i.e. zone of free movement (ZFM), the zone of promoted activity (ZPA) and the zone of proximal development (ZPD) (Valsiner, 1987). ZFM is understood as the childs access to the environment, objects, events and ways of acting (Cole, 1996). ZPA covers a childs particular action, or response which encouraged him/her to give by a more competent member of the culture or from the same physical environmen t (Nyland, 1999). But when the ZPA is matched to the childs present development state which guides further development then it is referred as ZPD (Cole, 1996). For better understanding of the role of early childhood settings for the protection of children rights, the caregivers role is more important and dynamic since s/he can use the metaphorical zones as guide for designing and providing space, objects and interactions. The caregiver own role can be deliberately designed for enhancing the perceived developmental potential in an articulated cultured environment. The cultural activity where development is most likely to occur in a cultured environment is known as leading activity and such activities can be accomplished through manipulation for infants and spontaneous play for children (Bodrova Leong, 1996). At one hand the role of caregiver demonstrates a childs competence for understanding changes and on the other hand the early childhood setting as a learning environment. Such an approach moves away from the straitjacket of areas of development and affords the child a voice while giving the caregiver a more meaningful role within the relationship (Nyland, 1999). Early childhood workers as leaders in childrens rights advocacy Early childhood educators have a vital role in advocating childrens rights by taking a proactive approach for recognizing their rights and responding appropriately to policies and systems which adversely affect childrens rights. Child advocacy emphasizes on giving due status to children, increasing their self-determination and the responsiveness and accountability of institutions affecting them (Melton, 1987). We (caregivers), then are needed as advocates for childrens well-being and not only advocates but leaders in advocacy. The basis of our advocacy should be childrens rights, as recognised in the UN Convention on the Rights of the Child. Why we? Because as early childhood professionals, we have responsibilities and opportunities that require we to be advocates. Our responsibilities come from our role as workers with children. We know them and their needs well (Nyland, 1999). We know what promotes their development and their happiness. We know the importance of services for them being of the highest quality. We also know the consequences of children not receiving the services and support they need for their full development and the consequences of poor quality services. Advocacy cannot be left to others when we have so much expertise and experience. Since children cannot look after their own interest and grossly disadvantaged in protecting their interest, rights and freedoms, therefore, they need advocates (Australia. LRC. HREOC, 1998). Conclusion The legal obligations of the Australian government under the UN Convention on the Rights of the Child are still to be realised, almost 20 years after its ratification. We can move beyond frustration, anxiety and despair and embrace the possibility of hope if we are willing to do so. Children have few choices. We adults and professionals have many. The challenge is to choose to place ourselves at their service and in the service of their rights. Children have the ability to construct their own images and now it is up to society to help them realize these images. The early childhood practices, like child study, provide a strategy for listening to the very young. A belief in childrens rights and an understanding of childrens strength and competence can be used as a basis for improving the quality of childrens daily lives (Nyland, 1999). By this our early childhood institutions would provide to the children with opportunities for learning, play and socialisation. So the emerging vision is one of an actively participating and socially competent young child. This young child is ecologically situated: within family and caregiving environments; in relationship with peers; as part of a community; and as a member of society. This young child is to be considered holistically: as a being whose emotional, social physical and cognitive capacities are evolving in various social and cultural settings (CRC GC7, 2005). Therefore require us to reconsider young, active, participant children in the broadest possible sense, both as individuals and as a constituency.

Mansfield Park :: essays research papers

Mansfield Park This novel, originally published in 1814, is the first of Jane Austen's novels not to be a revised version of one of her pre-1800 writings. Mansfield Park has sometimes been considered atypical of Jane Austen, as being solemn and moralistic, especially when contrasted with the immediately preceding Pride and Prejudice and the immediately following Emma. Poor Fanny Price is brought up at Mansfield Park with her rich uncle and aunt, where only her cousin Edmund helps her with the difficulties she suffers from the rest of the family, and from her own fearfulness and timidity. When the sophisticated Crawfords (Henry and Mary), visit the Mansfield neighbourhood, the moral sense of each marriageable member of the Mansfield family is tested in various ways, but Fanny emerges more or less unscathed. The well-ordered (if somewhat vacuous) house at Mansfield Park, and its country setting, play an important role in the novel, and are contrasted with the squalour of Fanny's own birth family's home at Portsmouth, and with the decadence of London. Readers have a wide variety of reactions to Mansfield Park-most of which already appear in the Opinions of Mansfield Park collected by Jane Austen herself soon after the novel's publication. Some dislike the character of Fanny as "priggish" (however, it is Edmund who sets the moral tone here), or have no sympathy for her forced inaction (doubtless, those are people who have never lacked confidence, or been without a date on Friday night!). Mansfield Park has also been used to draw connections between the "genteel" rural English society that Jane Austen describes and the outside world, since Fanny's uncle is a slave-owner (with an estate in Antigua in the Caribbean; slavery was not abolished in the British empire until 1833).

Marriage in Shakespeares Othello :: GCSE English Literature Coursework

Marriage in Othello  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Marriage is a part of life. Something that many people, if not everybody, look foward to. Marriage is a sacred thing, it is when two people dedicate their life to their love of their life. Your whole life revolves around it as evrything you do and evrything that happens affects your marriage. It is dedication, to live your whole life next to your partner making tough and easy decicions. There are going to be good times and there are going to be tough and difficult times. Regardless of what comes, you stick through it and side by side you support each other and stay together. Or do you? Many times the struggles and the pressure is too much for many marriages. The experiences that they go through is sometimes too much for a couple to handle and this causes a lot of stress and problems between the two. Sometimes the problems are so strong that it brakes up the marriage and they both go their seperate ways. Maybe their love wasn't strong enough. Maybe their commitment wasn't strong enough. Depending on your definition of love. Love can be very tricky sometimes. It can evenm blid a man from seing reality and it takes him far apart from the real world. He lives in a strange state of mind where what seems obvious to everybody else, can be overlooked by his or her love. Shakespeare uses jeoulousy as the biggest test of love in the book Othello. Is jeoulousy strong enogh to brake a marriage such as the one between Othello and Desdemona. They are both deeply in love with each other. How about love being blind? Was Emilia blind from reality because she was so in love with her husband Iago? We have learned the tragical ending of the book. Unfortunate ending for both marriages. Before discussing the ending, lets discuss the facts and the event that lead up to the ending. What was it that caused such a tragic ending? We already know that Desdemona was devoted to the love of her life, Othello, the General that made his friend Cassio Lt. So why would Iago want to brake up the marriage of Othello and Desdemona? Othello and Cassio were really close friends for many years. Cassio was the one that helped Othello get Desdemona's love. Iago, was also Othello's friend, and Othello did trust him a lot.

Religion :: essays research papers

Indian Hindus will not be converted to Buddhism: Dalai Lama   Ã‚  Ã‚  Ã‚  Ã‚  This article is regarding the Dalai Lama and his supposed act of encouragement to convert Hindus in Buddhist. These allegations were proven to be false after the Dalai Lama himself denied them. I think it is a very important factor that when choosing a religion or faith that no persons opinion but your own should decided what you decision may be. There are many violent attacks over this matter, which I can understand because it is very disrespectful to any practice. There is nothing wrong with spreading the word or practicing your own religion but once you start forcing opinion or beliefs on others it becomes unfair. God Save The Teens   Ã‚  Ã‚  Ã‚  Ã‚  Wow, this was an extremely interesting article. As I read it I mentally made a pro’s and con’s list and I came out with mixed reviews. This article is about a large and growing group of teens from places from New York, south Bronx to Long Island. They have found a new way to practice religion, they do it in the from of rap contests freestyle frenzies and â€Å"hip† sermons. This can be a very positive and productive situation considering that it is actually attracting many teens. Yet with terms used like and slogans like â€Å"I WOULD DIE TONIGHT FOR MY BELIEFS† and starting sermon off with â€Å"yo, God Bless, brother† I find it kind of disrespectful and offensive. Another popular belief among the groups is the way you come looking and dressed to a gathering. Dirty hair and ratty clothes aren’t frowned upon â€Å"you don’t have to comb your hair and put on a suit, God will accept you for that.† That may be t he case but have they ever heard of respect. John Paul’s Health Raises Fresh Concern: Vatican Law Doesn’t   Ã‚  Ã‚  Ã‚  Ã‚  This article discusses important and touchy issues, there is obviously a problem with John Paul’s duties as the pope and it is raising some concern. As the pope is getting older he is developing health problems such as Parkinson’s diease. His health problems are affecting his decisions and behaviour, such as when shortly after thanking the head of the Armenian Orthodox Church he suddenly slumped down in a chair and an aide read the rest of the text. Unfortunately there are no documented rules that say if popes mentally of physically can’t do his job can have it taken away.

Ozone layer depletion Essay

The increased cancer levels caused by exposure to this ultraviolet light could be enormous. Recent studies estimates that 60 million Americans born by the year 2075 will get skin cancer because of ozone depletion. About one million of these people will die. In addition to cancer, some research shows that a decreased ozone layer will increase rates of malaria and other infectious diseases. According to recent studies 17 million more cases of cataracts can also be expected. . The environment will also be negatively affected by ozone depletion. The life cycles of plants will change, disrupting the food chain. Effects on animals will also be severe, and are very difficult to foresee. Oceans will be hit hard as well. The most basic organisms such as plankton may not be able to survive. If that happened, it would mean that all of the other animals that are above plankton in the food chain would also die out. Other ecosystems such as forests and deserts will also be harmed. The planet’s climate could also be affected by depletion of the ozone layer. Wind patterns could change, resulting in climatic changes throughout the world. Global warming is the continuing rise in the average temperature of Earth’s atmosphere and oceans. Global warming is caused by increased concentrations of green house gases in the atmosphere, resulting from human activities such as deforestation and burning of fossil fuels. Some of the effects of global warming and climate change on the environment include the folloing

Is Hamlet Mad

Is Hamlet Mad (His Indecisive Soliloquies)? A controversy occurs over whether Hamlet’s behaviour displays craziness or planned insightfulness when deciding on his revenge on King Claudius. Prince Hamlet’s life unfortunately spirals out of hand when his father mysteriously dies. Suspicion of the possible murder of the king rises when his mother immediately marries King Claudius. Hamlet becomes extremely skeptical believing that his father did not die of murder and concludes that King Claudius could be held as a suspect. He contemplates his plans on revenge on many occasions alone, in literature, known as soliloquies. major purpose f Shakespeare’s use of Soliloquies in Hamlet is to provide views of the prince at crucial moments in the course of his experience†(Newell 134) His pursuit to find out officially causes Hamlet’s change of behaviour, a crazy behaviour in which he claims he acts on purpose. Yet many in the story claim Hamlet’s rash decis ions, sudden hatred towards Ophelia, and the killing of Polonius, emerge out of a mental disease he developed naturally after his father’s death. The reader makes their own opinions when observing how he acts by himself reflecting on his journey towards revenge.Hamlet progresses from indecisiveness and confusion when handling the matters of revenge towards King Claudius observed in Act 2, Scene 2; Act 3, Scene 1 and Act 4 Scene 2. This is due to his religious morals sometimes, and other times he’s so blinded by revenge that he wants to i the king when he’s in a position of unholiness. Firstly, in act 2, scene 2, Hamlet shows vengeful confusion demonstrating himself as an avenger. The scene begins with Gertrude inviting Guildenstern and Rosencrantz to Elsinore in hopes to help Hamlet recover from his sudden change of behaviour.Since they have grown up with him, they know his personality the best, thus Hamlet, Gertrude’s â€Å"too much changed son† ( 2. 2. 36) contains fondness solely for his comrades, opening the gates for Rosencrantz and Guildenstern to investigate secretly. Hamlet seems pleased about the arrival of his best friends, yet becomes skeptical over their reason for the sudden appearance. When they claim they came merely to revisit Hamlet, he strictly declares that he knows the king and the queen sent for them. After the players perform, giving an enlightening speech regarding the fall of Troy, Hamlet leaves his comrades, standing alone.Here, he formulates a plan to find out whether Claudius indeed killed his father. Forcing Claudius to watch The Murder of Gonzaga, a play which may r may not resemble Claudius’s own very life, Hamlet will scout his reaction of potential guilt written on his face- proof that Claudius did indeed murder the king. â€Å"Hamlet’s fourth soliloquy may be seen as a link between the emotional turmoil f his previous soliloquy, after his encounter with the ghost and the level of intellectuality of the â€Å"to be or not to be soliloquy† shortly after it. (Newell 56) In other words, this soliloquy could be considered as a bond connecting with chaos, his previous soliloquy, and intuitiveness, his subsequent soliloquy.Unfortunately, Hamlet displays illogicalness throughout his soliloquy. He uses contradicting analogies showing lack of commitment and certainty to act n revenge. line reads that he prevails â€Å"with eyes like carbuncles, the Hellish Pyrrhus old grandsire Priam seeks. So proceed you. †(2. 2. 466-468) Hamlet relates himself to Pyrrhus. Therefore, if â€Å"Hamlet is like Pyrrhus, then Priam is in avoidably an analogue for Claudius against whom Hamlet seeks revenge. (Newell 59) If Hamlet committed to his quest for revenge, he would further his commitment by similar analogies supporting his classification as the avenger. Instead, he then propels himself in the opposite direction, by using words â€Å"peasant slave† for himself and â€Å"kindles villain† in the rhetoric way† (Newell k). This also creates a controversy f prospective. First he calls himself a revenger like Pyrrhus. â€Å"But it comes from Aeneas pint f view creating sympathy f Hamlet† (Newell 58) In addition, Hamlets scheme he reveals in his soliloquy subsists as a flawed plan.Firstly, Hamlet claims â€Å"The rugged Pyrrhus, like the Hyrcanian beast† (2. 2. 453). â€Å"He compares Pyrrhus as a â€Å"Hyrcanian beast† a mistake because it reveals Hamlets subconscious views of Pyrrhus as an avenger acting mindlessly with bestial ferocity† (Newman 57) Secondly, Hamlet’s plan to â€Å"catch the conscience of the king† (2. 2. 610) is t trap the king by bringing out an emotional response. he plans to catch Claudius connecting emotionally with an actor who plays killer, therefore revealing Claudius as the killer.However, this idea starts to become unsound because Claudius’ feeling about the play could never have become a reliable source f truth t killing Hamlet’s father. Many connect with movies because of the engaging actors and actresses, the angle of lights, and the overall atmosphere the director creates without actually going through the same situation the character did in the movie. Emotional responses should not be one’s ticket to killing. Obviously, Hamlet’s declaration â€Å"I am but mad north-north-west: when the wind is southerly I know a hawk from a handsaw† (2. 2. 81-382) could prove itself at such a crucial moment, questioning the truthfulness or reliability in this quote. If Hamlet chose to act â€Å"mad† at nerve-wrecking times in his life, then he would have turned off his â€Å"performance† and demonstrated sanity and intrusiveness when alone, developing a significant plan that may alter his life. Consequently, Hamlet’s soliloquy reveals carelessness and illogicalness, pushing his reflections n a ne gative note upon his act towards revenge. Secondly, Act 3 of Hamlet opens with Guildenstern and Rosencrantz meeting with Gertrude and Claudius, discussing Hamlet’s behavior.The trio has come to the conclusion that no one can explain his bizarre change, so Claudius dismisses the other three, saying that he and Polonius intend to spy on Hamlet’s confrontation with Ophelia. While Polonius and the king walk a1round the lobby, they hear Hamlet coming and decide to hide behind the tapestry. Not detecting their presence, Hamlet wrestles with the decision to commit suicide. â€Å"To be or not to be, that is the ques2tion† (3. 1. 56) He believes suicide will end the pain of his existence for good. â€Å"Between the sick soul and the knowledge and of love here are interstellar spaces that divide Hell from Heaven. (Bloom 56) This means to the ordinary eye, Heaven and Hell stand tremendously far away from each other. However, when considering into account a question like t his, one can make the gap seem much smaller. Although the consideration of suicide from any character is daunting at the very least, Hamlet still approaches the question with eloquence and logical thinking. Initially, Hamlet attempts to pose one such a question in a rational, logical way. He ponders why or how the â€Å"slings and arrows of outrageous fortune† (3. 1. 58) can be borne out since life after death is so uncertain.Ha1mlet considers that suicide would not seem as big of a deal if one knows his death or her afterlife. because Ha1mlet believes one does not know what happens after death, he or she would rather â€Å"bear those ill we have, then fly to others that we know not of† (3. 1. 81-82) Many struggle with this issue of what happens after people die, and even base many decisions upon it. For Hamlet to recognize this uncertainty as a significant fact in the idea of suicide rather than ending some sort of â€Å"everlasting† pain, shows complete logica l reasoning.In fact, by the time most conclude that their life must end, they too senile have become already mentally unstable and crazy to even formulate why suicide remains a controversial issue. Hamlet explains that if everyone knew about his or her afterlife, most suicides will indeed occur and the issue would not seem contentious. Furthermore, Hamlet shows his intelligence in depicting his decision about suicide in his â€Å"to be or not to be† soliloquy. Although at this moment, Hamlet realizes that many choose life over death because of the inability to know one’s afterlife, the speech remains a deep contemplation about the nature and reason for death.After posing this complex question and wondering about the nature of the great sleep, Hamlet goes on to list many sufferings which men are prone to in the midst of life’s rough course of life, which makes it seem as though he is moving toward death yet, again. By the end of this soliloquy, however, he finall y realizes â€Å"But the dread of something after death, the undiscovered country form whose bourn to no traveler returns, puzzles the will, and makes us rather bear those ills we have†. (3. 1. 78-81) Additionally, the way Hamlet even poses the question of suicide as a matter of Philosophical debate shows intuition.He does not express himself at all during the soliloquy, never uses the words â€Å"I† or â€Å"me† in the entire speech, setting it up as a controversial question upon which people can voice their opinions. â€Å"When we shuffled off this mortal coil must give us pause† (3. 1. 67) †¦ â€Å"when he himself might his quietus make† (3. 1. 75)†¦Soft you now! † (3. 1. 88) Instead, Hamlet purposely uses words such as we, us, you, he, and his to disguise what he is really thinking about, acting cautiously but very smartly. His words at the end of the scene are indeed ‘wild and whirling’† (Bloom 87) towards Op helia. As a result, Hamlet shows confusion to end his life or not, yet in a very intellectual manner, presenting his saneness to the audience. Lastly, act 4 scenes 4, focuses back to Hamlet’s pursuit to revenge Claudius officially. Hamlet encounters with the Norwegian captain who shows forcefulness and courage in taking action. This discourages Hamlet and his commitment to revenge. Hamlet stands awestruck by the willingness ofFortinbras’ devotion and energy towards his entire army. When left alone, Hamlet the moral doubt of Fortinbras’ deed, but his dynamism impress him to a point of a firm decision on one last attempt. Here he analyzes his patience yet forcefulness like Fortinbras’ and his patch of land, toward King Claudius. Actually, â€Å"His previous two soliloquies provide clarifying context for the defective working of his mind in the present one, for his reason is in fact, no less subjected by passion here than in the other two. (Newell 134) Here , Hamlet utters great emotion towards his stagnant plans on revenge and expresses them in this soliloquy. To begin with, Hamlet’s logical reasoning becomes apparent in his last soliloquy because he develops dramatically indeed in the play-â€Å"The subjugation of Hamlet’s reason by his passion for revenge† (Newell 133) For one, Shakespeare reestablishes Hamlet’s preoccupation with revenge as tragic.It subsists as a â€Å"Necessary soliloquy after accidentally killing Polonius by mistake in pursuit of revenge; unlike the last two, people sympathize with him and view him tragically. (Newell 134) Sympathizing with Hamlet’s confusion and distress compels the reader to classify him as a logical person, not as a mad man, who needs support when going through a very upsetting time in his life. In relation to this, it helps that Hamlet uses â€Å"the language of Elizabethan spirituality of the mind, the engaging of thought and unlike before, finding him r epulsive by the close scene with Gertrude, hide and seek with school fellows and the interview with Claudius. (Newell 135) Next, the audience believes he displays logical reasoning because his thinking and reasoning correspond. He reveals jealous rage while simultaneously, finally planning his overdue act of revenge on Claudius. â€Å"My thoughts be blood, or be nothing worth! † (4. 4. 66). In other words, Hamlet exclaims my thoughts be bloody, my deeds be bloody also, giving some consistency with his preparation. His logical thinking steer him onto the right path of revenge.Moreover, Hamlet exposes his brilliance through his soliloquy of â€Å"discursive reasoning, in a way that heightens one’s tragic view of the character before he leaves† (Newell 133) Firstly, his â€Å"soliloquy makes him less vengeful and more patient for an opportunity for revenge† (Newell 135) showing personal growth in the matter. He knows revenge lies as his only option, yet inst ead of rushing it with a quick spontaneous plan like before; he takes a different approach and develops patience revolving around the issue. â€Å"Of thinking too precisely on the event- A thought which, quartered hath but one part wisdom and even three parts coward. (4. 4. 41-43) This means, if he thinks too long and critically, he will become anxious and a coward, but if he waits patiently and stop the rash aggressiveness clouding his mind, revenge will fall into place. Secondly, â€Å"the reoccurrence of â€Å"beast† and â€Å"discourse† and â€Å"reason† in a cluster brings to mind the forceful phrase â€Å"a beast that wants discourse of reason† from the first soliloquy† (Newell 133) This presents Hamlet intelligence, relating his last soliloquy with his first because a confused madman could not possibly remember what he reflected upon by himself, many times ago, this gives Hamlet some credit of existing as normal.Therefore, Hamlet shows logi cal thinking and intuitiveness in his last soliloquy, ending his reflections on a positive note on his pursuit towards revenge, also presenting himself as not a completely crazy man. Hamlet progresses from indecisiveness and confusion to logic when handling the matters of revenge towards King Claudius observes in Act 2, Scene 2; Act 3, scene 1; and Act 4, Scene 2 soliloquies. The opinions on where he really developed a mental disorder if he played it off towards only his friends, remains debatable; for in three main soliloquies he acts either wise or cultivated.An act or not, nobody should judge someone after going through a loss like Hamlets’. Even if one’s behaviour changed for the worse after a parent’s death, many should sympathize and support him or her through his or her loss. A loss of a close family member is one of the most difficult situations one goes through. One must remember that everyone is a unique individual. Therefore, many cope with the traged y of death differently.Works Cited Bloom, Harold. The Embassy of Death: An Essay on Hamlet. Hamlet. 1990 ed. Print. Lamb, Sidney ed. Shakespeare’s Hamlet. Hoboken: Wiley Publishing, Inc. 2000. Print. Levin, Harry. Interrogation, Doubt, Irony: Thesis, Antithesis, Synthesis. Modern Critical View William Shakespeare: The Tragedies. 1959 ed. Print. Newell, Alex. Passion and Reason. The Soliloquies in Hamlet 1935 ed. Print. Newell, Alex. The mind O’erthrown: Reason Pandering Will. The Soliloquies in Hamlet. 1927 ed. Print.