The Boston Police Strike :: essays research papers

The Boston Police Strike In 1919, there was a general agreement that the Boston policemen had a great deal to complain about. They disliked their hours, working conditions and most importantly, their salary. After getting a raise in 1913, the policemen had asked for another raise in 1917 to compensate for the high wartime inflation. By the time the officers had finally received that raise, the buying power of that extra money had gone down so low that the policemen were still having problems making ends meet. Another point of struggle was the long hours the officers were forced to work, including a night in the station house each week and the special details. Lastly, the police force objected to the conditions that they were forced to work in. Men had to sleep in beds infested with all sorts of bugs and on the soiled sheets that were left over from the previous occupants. To voice their complaints, the policemen turned to the Boston Social Club, a fraternal organization founded by Police Commissioner Stephen O'Meara in 1906. On the other end of the negotiating table sat Police Commissioner Edwin U. Curtis. Although Curtis considered himself to be sympathetic to the policemen's demands, he refused to deal with the union. As the days went on, the situation grew tenser. On August 26 and 29, Curtis fired 19 workers for their union activity. This caused massive outrage among the workers and on Tuesday, September 9, the strike began with three-fourths of the force walking out. Realizing that the police force was gone, some of Boston's residents began to commit small crimes. This eventually escalated into massive riots that continued until 1:30 in the morning. The following day, the small fraction of the police force had much difficulty maintaining the order but by that night the National Guard was deployed and the violence slowly came to a stop over the following couple of days.

The Charge :: essays research papers

PrologueThis short story is about the impressions of a soldier just before he is thrown into the hell of battle. The date of the battle is of no consequence. These thoughts have no doubt come down through eons of man’s history. From the cave man to the space stations of tomorrow these thoughts will live forever.*****War’s face never changes. Men converge on diametric edges of a field. Whether corn, wheat, or just a meadow blanketed in wild flowers, the arena has never matter. The men on each shoulder of the field necessitated the charge. The leaders have decided the field must be acquired. The question that consistently comes to my mind is why. I have battled numerous times and have never seen victorious armies inhabit the conquered field. Never have I seen advantage made from bloodshed.The only resource needed to make a charge, in battle, is heart. If a man doesn’t have the heart, a charge is not in him. Many say courage is what you need, but that is not so. You can have a Lion’s courage, but if lacking heart, courage will run dry, heart is everlasting.The men around me I know have heart, and for that I thank the All Mighty. I’ll not have to look for them, because they will be right at my side when the time comes. These men have shown their heart in many clashes for me to distrust them now. We have been told that only a few of us will return, but in a charge that is understood. To charge an enemy, you sense from the beginning you will not survive. That isn’t the question which will last after all is done. They will only ask, ‘did he die well’. I can see the sun rising. The time is nearing for us to do our duty. ‘Duty for country, duty for flag, but above all, duty for our comrades’ is the soldier’s motto. The man next to you is your country, flag, and brother.We all know this day is to be a challenge to our friendship. There are times when I think I may turn to cowardice, but then I look at my friends and know that cannot be.I always am, I’ve always been, and I will always be, because humanity needs me. The captain has just called roll and we are all here as we’ve always been.

Comparing The Cask of Amontillado and The Interlopers Essay -- compari

Comparing The Cask of Amontillado and The Interlopers    Literary devices are tools used by the author to help the reader understand a given literary work. Writers use different literary devices depending on their style and what they wish their reader to get out of their work. One important literary device that is essential for a successful literary work is theme. Theme is the general insight into life that the author shares with the reader. There are a number of different methods from which an author can choose to present his/her theme. One common strategy is to communicate the theme through the use of mood; the overall feeling or emotion conjured within the reader. In Edgar Allan Poe's short story, "The Cask of Amontillado," and in Saki's short story, "The Interlopers," the mood evoked within the reader is used to communicate the short story's overall theme. The mood established by Edgar Allan Poe in his short story, "The Cask of Amontillado," plays a crucial role in conveying to the reader his underlying theme. For example, when Montresor, the narrator, st...

Image Case Study B2B

1. What do you think of Mr. Reynolds’ management methods in general? I think that Mr. Reynolds’ management method is very trusting and his style is somewhat laissez-faire, making it a somewhat fragile system. Reynolds doesn’t require paperwork which is usually used to detail and keep track of each employee’s actions but instead relies on trust and maturity amongst the salespeople. Generally such a method is a very risky but it seems that the intensive training that the employees receive builds their notion of responsibility.Furthermore, Reynolds’ management method tends to shy away from â€Å"burdening† his employees with potential estimates and quota targets like many other companies but believes each worker is ambitious for the company and themselves. His use of rewards and contests are very desirable for the employees but are very costly to implement – Reynolds must really trust his employees to make a return to cover such expenses. I do admire Reynolds discussion approach: discuss all work-related problems weekly or daily if necessary by telephone with their managers.The openness of the workplace probably uses the communication to replace the paperwork, a very admirable relationship in my opinion. I think Reynolds’ has crafted a very unique system which, although currently is effective under his management, seems very delicate to implement elsewhere and is very burdening on the company’s budget. I would not recommend it be to be adopted by other managers unless there is a strong financial foundation. 2.Does he have a quota system? What are quotas used for? Reynolds does not have a specific quota system to manage his sales force or use them as targets for his employees, but he does use a quota system to figure out the monthly shipment schedule. Quotas are figures that act as an individual’s target within a set time period, derived from past performances and â€Å"potential† or expec tations, and used as a benchmark for performance evaluations.Instead of a ‘quota’ system to evaluate, Reynolds uses a point system which is also dependent on one’s level of sales and uses it to rank employees based on their performance. The main difference, as perceived by Reynolds, is that the point system uses â€Å"personal objectives, not arbitrary quotas, to stimulate [his] salesmen. † 3. Do you think that the expenses of the US sales force are too high?I do think the expenses of the US sales force are too high. Reynolds’ incentives indeed are very creative and motivating, however, they are a bit too extreme and extravagant. I think it is possible for Reynolds to cut some of the costs whilst maintaining the same effect. For example, the Palm Springs convention could be cut by two days and top salesman and district manager can only go to one or two locations instead of three each year.

Justification By Faith

The subject of â€Å"Justification by Faith† is an argument, proposed by the Apostle Paul in Romans 1:17 where he starts by introducing God’s revelation to humankind concerning unrighteousness: That this was a God-given revelation in the beginning and throughout man’s history (faith to faith) within the â€Å"Gentile’s law of nature and the Jews law of Moses. However, Paul further exclaims, â€Å"that neither of them could be justified by their obedience to the respective laws under which they were, but that they both stood in need of the righteousness of God.† [1] As Paul is strictly a preacher of the Gospel of salvation through Christ Jesus, there is no doubt he had to find another style of presenting the Good News to factions in opposition to one another.His method of preaching in Romans catches the undivided attention of both the Jew and the Gentile Christian. Justification in the sight of God comes by faith in Christ Jesus alone, by which we c an also avoid the wrath of God that is consequential to the ungodliness and unrighteousness of men. Certain cults, like the Jehovah’s Witnesses seek gratification by including their works to implement salvation and only adhere to particular scripture verses to defend their position.They twist the interpretation of James 2:18, 20, and 26 by ignoring Ephesians 2:8-9, which is contrary to the analogy of faith and does not agree with the biblical map. Works are only what we offer out of thanks for the sacrifice Christ made for us but they search for every excuse and alternative possible and refuse abandon their false doctrine, which is a matter of their own â€Å"free choice†. In actuality, there is no â€Å"free choice† because not accepting Christ Jesus as our personal savior accounts as a sin, in the eyes of God. (John 5:26-29)â€Å"Justification† and â€Å"Faith† DefinedSince we are speaking of â€Å"Justification by Faith†, this is where it is appropriate to throw in the explanation of the two words, â€Å"justification† and â€Å"faith†.Let Us Define â€Å"Justification†According to Verlyn D. Verbrugge’s New International Dictionary of New Testament Theology†, the Greek word â€Å"justification† (dikaiÃ… sis), defines a vindication or an acquittal (p. 147), a dismissal of criminal charges. We can best explain â€Å"justification† by encountering someone having a traffic citation for speeding and that either he gets the infraction dismissed or he pays the fine. The driver may appear in court to dispute the citation but if found guilty the punishment for these charges remain impending. He is no longer guilty if the charges are dropped and they will be forgotten. If the fine remains and is not paid, penalty charges will be added and compounded until the driver pays the full amount incurred, is arrested, or is jailed and serves time as payment; or serves time and still pay s for the infraction.At this point, his license to drive can be suspended or revoked. The driver is no longer considered criminal once the fine is paid but this is where sin and the traffic citation divide. We cannot pay for our sin, our infractions against heaven. Our depravity is a spiritual matter that cannot be handled by physical means. Only a divine spiritual source can take care of both our spiritual, physical needs simultaneously, and that comes through blood sacrifice only. Christ Jesus, â€Å" In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;† (Eph. 1:7)Definition of â€Å"Faith†Now â€Å"faith† (πΠ¯ÃÆ'tÃŽ ¹Ãâ€š), as defined by Verbrugge, offers another method of having that traffic ticket expunged. It â€Å"denotes the trust that someone may place in other people or in the gods, credibility, and credit in business, guarantees, or something entrusted† (p. 462). Again, in this cas e it is Christ Jesus, because he paid every debt of man’s criminal activity. So here, we put our trust (â€Å"faith†) in Jesus to pay the penalty for our crime much like a father might pull out his credit card to pay for his child’s driving infringement; least the child ends up in jail for reoccurring and additional fees applied to that summons.What, or Who, is God’s RighteousnessIn Romans 1:17 we encounter the phrase â€Å"the righteousness of God†. This phrase does not necessarily refer to God’s uprightness, holiness, or purity, or His faithfulness in keeping His promises, nor the justice He will serve at the judgment but the means by which He provides salvation for humankind. Therefore, â€Å"the righteousness of God† refers to Christ Jesus for he obediently fulfilled all the prophecies of the Old Testament, which began in Genesis 3:15, and faithfully accomplished the Father’s promises.â€Å"And I will put enmity between yo u and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel.† NIV Our faith in Christ Jesus, as our personal savior, justifies us in the sight of the Father because we testify to the pure, holy, and righteous blood that he shed to save us from sin, hell, the grave and eternal death. Here â€Å"the righteousness of God† and â€Å"the revelation of the wrath of God† compare to having a significant relationship.The Apostle Paul is actually teaching us that without receiving Christ and becoming a â€Å"son of God† (John 1:12) we remain criminals to the heavenly government of God and â€Å"the wrath of God†, which is eternal separation from the Father becomes the reward (in this case, punishment) for our unrighteousness. We cannot save ourselves and anything we claim good enough to make us free from sin and afford us â€Å"safe passage† into heaven is far and wide from what God sees as righteous (Isa iah 64:6). Besides, if man could provide his own salvation, there would not have been a need for Jesus to give his life at Calvary and his doing so would have been in vain. (Acts 4:12)Paul’s Theological TeachingsIn Romans 6:23, Paul teaches, â€Å"the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord† which means our salvation is a perfect salvation and could only be provided by God in the flesh (Emmanuel – God with us). We are saved from the stain of Adam’s disobedience in the garden, the murderous character of our tainted blood, the captivity of the enemy of God (Satan) and from eternal death, which is a result of all that  encompasses our sinful nature.All of this describes â€Å"the righteousness of God† but Paul goes one-step further when he turns to â€Å"the revelation of the wrath of God† in 1:18-32. In verse 19 Paul explains how the knowledge of right and wrong is revealed to man when he stat es, â€Å"Because that which may be known of God is manifest in them; for God hath shewed it unto them.† The knowledge of right and wrong, good and evil, righteousness and wickedness is made manifest within the heart of man even though â€Å"the imagination of man's heart is evil from his youth† (Genesis 8:21). The Spirit of God in man (that is the remnant spirit of God in man) plants this innate knowledge, of good and evil, and no matter how we cut it, this is proof that God created man, for this is His trademark, benchmark or ISBN.By the knowledge of good and evil in man, the homosexual knows his or her lifestyle is an â€Å"abomination† (Leviticus 18:22; 20:13; Deuteronomy 22:5; 1 Corinthians 6:9) to God as well as the reason why the thief escapes being caught. (Exodus 20:15; Leviticus 19:11; Jeremiah 2:26) From this point, we can understand how both â€Å"the righteousness of God† and â€Å"the revelation of the wrath of God† are related to one another. Jesus Christ is God’s righteousness and provides the only payment to expunge our criminality against heaven. God has created in man (revealed in man) the inborn knowledge of the difference between sin and righteousness.Paul Refutes Jewish IdeologyPaul was a Pharisee within Judaism and understood all the ins-and-outs of their doctrine, which became a plus for Christians of his day and has become a major advantage for us today because it leads to the defense of Christianity against Judaism, as well as, other belief systems. In Judaism, â€Å"justification by faith† was national pride and was a form of idolatry because they idolized the fact they were Jews. They further believed that the sect with the most righteous form of living (by keeping the law), of all the Jewish communities (Scribes, Pharisees, Essenes, etc.), would enter into heaven. In this, they believed the gentile would not qualify for salvation, seeing the Jews were the only chosen nation of God an d possessed the Laws of God. They, the Jews, did not extend the blessing to other nations and held them as cursed of God, the products of eternal damnation. [2]However,  Paul refutes this ideology in Romans 10:1-13, bringing into reason â€Å"Since they did not know the righteousness of God and sought to establish their own, they did not submit to God's righteousness. Christ is the culmination of the law so that there may be righteousness for everyone who believes.† (Romans 10:3-4) Paul repeats this same doctrine to the Galatians, using different words: â€Å"Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.† (Gal. 3:21) Reading deeper into these two statements, Paul is expressing that the attitude, of the Jews, was nothing more than legalistic prejudiced against other nationalities and cultures but Paul corrects this in the second sentence of Roman s 10:3-4, where he refers to the â€Å"culmination†.This â€Å"culmination† breaks down the barriers of selectivity and makes â€Å"faith† inclusive â€Å"for everyone who believes.† The use of the word â€Å"culmination† concludes that Christ has fulfilled every requirement needed to save humankind, which then makes everyone (Jew and Gentile, alike) with faith in Christ Jesus, an inclusive entity. â€Å"Justification by Faith† in Christ Jesus is â€Å"the only way, the only truth, and the only life. And No man comes to the Father but by him† (John 14:6) is what the Apostle Paul’s argument is all about. Paul leaves no doubt in the minds of Christians or the ungodly, unchurched peoples how salvation is attained. That it only comes through being â€Å"justified† through our â€Å"faith† in what Christ has done on the Cross of Calvary for all humankind.That he will return, looking to find a church without â€Å"spot or wrinkle† (Ephesians 5:27). â€Å"But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.† (Hebrews 11:6) We are â€Å"rewarded† the â€Å"justification† needed to become right in the sight of God. It is this writer’s opinion that Christ has already cleansed us of the â€Å"spot†, the sin we inherited from Adam’s disobedience when we accepted him as our personal savior but our â€Å"wrinkles†, our personal sins, still need ironing out. The final change will be â€Å"ironed out† on the day of rewards, the rapture because (as for now) we can only strive for the perfection but Christ will do the ultimate perfecting.God’s Wrath in Paul’s Concept of SalvationAccording to the â€Å"Evangelical Dictionary of Theology† by Baker House, there are six words to describe the emotions associated with God†™s wrath. â€Å"These terms, all of which express varied shades or degrees of wrath, anger, displeasure, or vexation, are the following: anph (to be angry); zaaph and derivatives (to be wroth, displeased, sad); hemah (indignation, anger, wrath); kaas (to be angry, wrathful, indignant, vexed, grieved); ebrah (rage, wrath); qasaph (to be displeased, angry, wroth); saneh (to hate). In the New Testament, there are more than twenty references to the anger, wrath, or vengeance (orge) of God and a few references to indignation and displeasure (achthos).† [3]Although there may appear to be varying degrees of God’s wrath, I must go along with Paul’s theology that â€Å"If you’ve committed one sin, you’ve committed them all.† Let us return to Romans 6:23, â€Å"For the wages of sin is death†¦Ã¢â‚¬  All sin leads to death and eternal condemnation. There is no leeway for what the secular world may deem, i.e., â€Å"a little white lie†; a lie is a lie and holds no degree of sensitivity in God’s righteousness. Nevertheless, salvation is explained by Paul in Romans 5:18, â€Å"Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life.† That gift is Christ Jesus as the apostle previously proclaimed, â€Å"For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.† (Ephesians 2:8, 9)A Door with Two SidesDr. Elmer Towns, in his book â€Å"Core Christianity†, compares â€Å"conversion to a door with two sides.† â€Å"Human activity is on one side of the door, while God’s activity is on the other side.† When we convert to Christianity, we are pushing on the door to heaven and God, on the other side, regenerates us into new life. We are then born again and the world, God, sin, and ourselve s appear to us in a different and opposing light of understanding. [4] If we are â€Å"pushing on heaven’s door† then we have accepted Jesus because he states, â€Å"I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.† In the case of the  Apostle Paul, however, I interpret it as God opened the door and dragged him inside. His encounter with Jesus Christ made a life changing impact that not only altered Paul’s way of thinking and his mission but also rearranged the course of human and church history.He, Paul, admittedly states this in Romans 1:1, â€Å"Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God†. He was definitely â€Å"called and separated†, made a â€Å"prisoner† (Ephesians 3:1; 4:1) of Christ Jesus in a fashion that no other apostle had experienced. The reason I have used the verb â€Å"had† is because there were only thirtee n apostles; the thirteenth being Paul, replacing the rebellious Judas. By biblical standards, an apostle is a person who was a Jew, had seen Jesus face-to-face, planted churches, and had authority over the church, in various regions. There are people today, using the title â€Å"apostle† unjustifiably because they do not fit all the requirements but may have an â€Å"apostolic anointing†. Therefore, if they are given a title, perhaps it should be â€Å"anointed one† and not â€Å"apostle†.Paul on FaithPaul has written many epistles, containing verses, about â€Å"faith†. â€Å"Now faith is the substance of things hoped for†¦Ã¢â‚¬  (Heb. 11:1); â€Å"But without faith it is impossible to please him:† (Heb. 11:6). These are just a few examples, outside of the letter to the Romans, in which Paul speaks on â€Å"justification†. â€Å"Is the law then against the promises of God? God forbid: for if there had been a law given which c ould have given life, verily righteousness should have been by the law.† (Gal. 3:21) This was also another argument against the Jews, concerning their belief in salvation by the law.ConclusionI praise God for giving us the Apostle Paul, for through him we have an in depth analysis of what â€Å"justification by faith† truly is, as long as we stick to verifying scripture with scripture and not take it upon ourselves to explain these things out of selfishness and ignorance. As I have tried to prove, there is no contention between Paul’s writings on faith and that of the Apostle James because James is not purporting that salvation comes by works. We must all come to the understanding that good deeds are what we do as a gesture of good will and appreciation for the blood sacrifice that Jesus Christ made to save us from sin, death, the grave and the eternal tortures of hell. The Apostle Paul also teaches, in 2 Timothy 4:3, that â€Å"†¦the time will come when th ey will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;†The time is here and now because we find these false doctrines just about everywhere we turn. Paul charges us to, â€Å"Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine.† (2 Timothy 4:2) We must also consider that, â€Å"whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!† (Romans 10:13-15)Paul teaches, in this verse, that it is our obligation to correct those who have not received the true doctrine of Christ. This charge is an ext ension to the Great Commission. Just as well as there are those who have not the gospel, there are those that have not the true gospel. The apostle further warns, â€Å"Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: For he that biddeth him God speed is partaker of his evil deeds.† (2 John 1:9-11)

Love is Greater than Hate (Tale of Two Cities)

In Charles Dickens’ novel, A Tale of Two Cities, he illustrates the constant battle between love and hate. This battle is never-ending, but in the novel, I believe that love won, and that love is greater than hate. Love is displayed as love for family and friends, while hate is displayed as hate for the aristocrats and revenge. Lucie, a young girl who never met her father, grows into a strong woman and her love for her family is evident. Her love even saved her father from his despair. Miss Pross has love for Lucie, affectionately called Ladybird, and cares for her and her daughter, little Lucie, with her life.However, there is also hate. Madame Defarge hates the aristocrats, mostly the Evremondes, and will go to any length to see them suffer. Sydney Carton hates everyone and hates life in general. Can love overpower these emotions; will love prove it is greater? In Dickens’ novel, it did. Lucie loves her father, from the day they first meet, it is obvious, and the sent iment is soon shared by her father. After living a life of hatred and despair for 18 years, Lucie brings Doctor Manette love.The first glimpse we see of this love that will save Doctor Manette from himself is when Dickens writes, â€Å"His cold white hair mingled with her radiant hair, which warmed and lighted it as though it were the light of Freedom shining on him. † (Dickens, pg. 50). After being with his daughter for awhile, her love freed him from his sufferings and brought him back to the man he used to be. The love that Lucie was able to give him, gave him the strength he needed to overcome the hatred that held him prisoner inside the Bastille for so long.But even then, there were times when he relapsed into his old habits from prison. However, Lucie was the one who could bring him back from that despair and hatred with her love. As Miss Pross remarks, â€Å"In silence they go walking up and down together, walking up and down together, until her love and company have brought him to himself. † (Dickens, pg. 103). This just goes to prove how strong love is and how it is greater than hate. Doctor Manette went through a great ordeal of pain and suffering during his 18 years of imprisonment.He held a hatred for the Evremondes because they are the ones who put him in prison after he tried to condemn them for their unlawful actions towards the peasants. Doctor Manette writes in his letter, â€Å"Them and their descendents, to the very last of their race, I Alexandre Manette, unhappy prisoner, do this very last night of the year 1767, in my unbearable agony, denounce to the times when all these things shall be answered for, I denounce them to Heaven and to earth. † (Dickens, pg. 342).When he is recalled to life by his daughter Lucie, he forgets these troubles and is able to live a happy life. When Lucie falls in love with Charles Darnay, an Evremonde, Doctor Manette’s old pain, hatred, and suffering arises. We see this illustrated wh en Dickens writes, â€Å"In a very curious look at Darnay: an intent look, deepening into a frown of dislike and distrust, not even unmixed with fear. † (Dickens, pg. 86). However, in chapter 10 of Book 2 entitled, Two Promises, Charles Darnay admits to Doctor Manette that he loves his daughter, Lucie.To this, Doctor Manette exhibits that same dark look, but then turns to Darnay and says, â€Å"If she should ever tell me that you are essential to her perfect happiness, I will give her to you. If there were  ¬Ã¢â‚¬â€œ Charles Darnay, if there were (†¦) – any fancies, any reasons, any apprehensions, anything whatsoever, new or old, against the man she really loved – the direct responsibility thereof not lying on his head – they should all be obliterated for her sake. She is everything to me; more to me than suffering, more to me than wrong (†¦)† (Dickens, pg.142).Even with the history of the Evremondes haunting him every time he looks at Darnay, he is willing to put it all aside for Lucie, because he loves her so strongly. This is an excellent example of how love trumps hate. As an example of the battle of love and hate, one could take Miss Pross as being the personification of love and Madame Defarge as being the personification of hate. Miss Pross has been serving Lucie since she was a young girl and has therefore fallen in love with the young woman.She will do anything for her and treats Lucie as if she were her own daughter. When Lucie has a little girl, Miss Pross cares for her the same way, with ample love and compassion. In one of the scenes in the novel, we are given a glimpse of the love Miss Pross has for Lucie. Dickens writes, â€Å"Smoothing her rich hair with as much pride as she could possible have taken in her own hair if she had been the vainest and handsomest of women. † (Dickens, pg. 104). Madame Defarge, on the other hand, shows no compassion to anyone.She hates all the aristocrats, but mos t of all, the Evremondes. This is for the same reason as Doctor Manette, because the peasants that were abused by the family were her family, and they died at the hands of the Evremondes. She has let this blind hatred lead her life and fuel her anger most of her life. We can see her hatred when she is knotting the coins in the cloth at the wine-shop, â€Å"She tied a knot with flashing eyes, as if it throttled a foe (†¦) as if it were another enemy strangled. † (Dickens, pg. 185, 186).On the day of Charles Darnay’s execution, Madame Defarge goes to find Lucie, Doctor Manette and little Lucie to condemn them to death also. Instead, she finds only Miss Pross. Thus begins the largest battle of love and hate in the novel. Madame Defarge is determined, and armed, but Miss Pross is filled with the strength of love and loyalty. As they fight, Dickens describes Miss Pross’ strength by writing, â€Å"Miss Pross, with the vigorous tenacity of love, always so much st ronger than hate (†¦) held her round the waist, and clung to her with more than the hold of a drowning woman.† (Dickens, pg. 379).After they struggle for a while, Madame Defarge tries to pull her gun out, but it works against her and suddenly Miss Pross is struggling with a dead body. Love has triumphed over hate in the truest sense as hate dies and love lives on. Sydney Carton’s character is introduced as a brilliant man who is bitter and depressed. He tells Darnay the first time they meet, â€Å"I am a disappointed drudge, sir. I care for no man on earth and no man on earth cares for me. † (Dickens, pg. 90).He also admits to himself in that same passage that he hates Darnay, because he has all that Carton will never have, he is the man Carton will never be. Later on in the book, Carton tells Lucie that he loves her, but is glad that she will never love him, and then he says, â€Å"If my career were of that better kind and there were an opportunity or capa city of sacrifice in it, I would embrace any sacrifice for you and those dear to you (†¦) think now and then that there is a man who would give his life, to keep a life you love beside you! † (Dickens, pg.159).This shows that even though Carton has hate for life, he may still show love, but yet none of the two emotions has surpassed the other, until he fulfils his promise to Lucie. When Darnay is sentenced to death by guillotine, Carton sneaks in and takes his place. He sacrifices his life to give Lucie back her husband, to give her back the man that Carton never liked, even hated. The power of love surpassed that of the emotions of hate that Carton has towards Darnay, his love for a woman who will never love him back led his actions.Even at the guillotine, we see the power of love overcoming hate as Carton helps a young seamstress overcome her fears of dying and gave her love before she died. This love was returned to Carton and gave him strength when he went up to die. His face when he died was, â€Å"The peacefullest man’s face ever beheld there. † (Dickens, pg. 385). This further demonstrates that love can, and will always, be greater than hate. Love is by far greater than hate. Love can save, love can heal, and love can grow.Hate is destructive, and that’s its weakness, it has no grasp on people when love is present because love can rebuild all that hate has torn down. In Dickens novel, he gives plenty of proof to show just how powerful love is, and that even if, like Carton, we feel there is no love present, there is, and eventually we will see it. In his novel, we also see that even if hatred has claimed a person for so long, such as Doctor Manette, they can be saved with love.

An Analysis of the Poem Miss Rosie by Lucille Clifton

Clifton’s use of repetition in the poem â€Å"miss rosie† displays the narrator’s compassion for Miss Rosie, thus showing he is the only one who's been affected by her. By repeating the same phrase multiple times, emphasis is put on the fact that no one besides the narrator is compassionate for Miss Rosie. For example, when the narrator states, â€Å"when I watch you / wrapped up like garbage† (1-2), â€Å"when I watch you / in your old man’s shoes† (6-7), and â€Å"when I watch you / you wet brown bag of a woman† (12-13), Clifton indicates the narrator is the only one looking at Miss Rosie, because of her use of singular pronouns, rather than plural.If the narrator is the only one paying any attention to Miss Rosie, he must be concerned for her in some way, which further shows his compassion for her. This is a result of her affecting him and only him. Another portrayal of this compassion for Miss Rosie is demonstrated in the following quote, â€Å"I stand up / through your destruction / I stand up† (16-18). Once again, Clifton uses a singular pronoun to prove the narrator is the only one who’s been affected by Miss Rosie.Since the narrator is the only one standing up against Miss Rosie’s destruction, he proves to be the only one who shows compassion for her due to being affected by her. Repetition of these phrases helps to show how the narrator is the only one affected by Miss Rosie because they indicate no one besides the narrator is compassionate enough to do something about it.