My name is Omran Almohammmedali and I come from Saudi Arabia. I major in EE and my interest in Comp classes is inspired by my wish to improve on my communication skills, as English is not my native language. I believe that once I perfect my English skills particularly in writing, they will greatly assist me in my professional life as well as my social life.
I have gained valuable writing skills from my previous course, Comp I. I am familiar with the structure of writing different types of compositions ranging from personal essays about myself to informative research papers. I also came to learn the different citation styles and how to apply them in my writing especially when writing academic papers. Having begun my Comp classes, I started to record my daily experiences in a journal though it was hard to keep at it daily in the beginning. Nowadays, I do it every day before I retire to bed. I have observed that my writing prowess has been getting better every passing day as a result of that daily writing exercise. Reading novels from different authors has helped me gain insight into different forms of expressions and appreciate the concepts taught in class. Of late, I have been indulging in blogging where I translate stories from my native language to English (Haufe, 2003). Most of these stories are laden with wisdom and it was with sadness that I realized on translation, the meanings were lost or the impact of the message toned down. This has forced me to be more creative and modify these fables to fit in the context of English speakers.
Strengths and Weaknesses as a Writer
The ability to comprehend what I read and put down my deductions in my own words is one of the writing strengths that I have. I am also good at creative writing and not prone to writers block’. I attribute these abilities to my extensive reading, my consistency in keeping a journal and blogging. I have also developed a liking for poetry, have written some and the feedback from friends and classmates has been positive. The major challenges I face in writing is my inability to differentiate between US and UK spelling. While growing up, I was used to UK spelling and was applying the same when writing my assignments initially. Luckily, the autocorrect features of word processing software have come to my rescue. Reading books from exclusively US authors has also helped me in overcoming this problem.
My Personal Approach to Writing
I view writing as a journey and a creation process. When writing, one creates characters, places and concepts out of nothing. The writer then takes the reader on a journey across this world that he has created enlightening the reader in the process. Writing makes me understand myself better and get a better idea of how other people view me. What I like most about writing is the fact that it is possible to explore the thoughts of a person through what he or she has written, something almost impossible when communicating verbally. I dislike the difficulty in putting an appropriate tone to writing. The written word also tends to lack the additional information passed on through non-verbal cues and facial expressions, as is the case when making an oral presentation.
Robert Frost said, No tears in the writer, no tears in the reader. No surprise in the writer, No surprise in the reader. In the same breath, I would want to improve my writing skills to be able to elicit the reactions I want from my readers in order to succeed in all aspects of my life.
Haufe, M. (2003).An Essay of self-introduction.International Seminar.Retrieved from: <http://cc.kzoo.edu/~k03mh02/Essay_self_introduction.pdf.>
INTRODUCING MYSELF 4
Running head: INTRODUCING MYSELF 1
In his book Beyond Good and Evil, Nietzsche states that two types of morality exist. There is the master morality, also known as morality of the higher people and slave morality, also known as herd morality. These two sets of moralities represent different sets of beliefs or ideologies, and as Nietzsche acknowledges, they more often than not find themselves at logger heads. Since the inception of the concept of the society, master morality and slave morality have been conflicting to this present day. Civilization and the slow metamorphosis that has occurred in societal moral values have been as a consequence of the integration of master and slave moralities.
In master morality the terms good and bad are not defined in their conventional meaning of defining actions of individuals, but are used to define the people themselves. In this respect, good refers to a group of individuals who are considered noble and great. Bad on the other hand refers to a group of individuals who are perceived as lowly in life, they are people who are petty, cowardly and their concerns are not as grand as those of the good noble people. The noble are thus the definition of good in master morality, and consequently are the ones who decide on what is moral or not. In overall, the noble or good hold in esteem a morality that enables them to evoke fear in those of a lower social status, but treat with respect those that of the same social status.
Slave morality on the other hand is the direct opposite of the master morality. It is considered as a morality exists as an opposition to the master morality, and therefore cannot stand on its own. Slave morality is based on the desire of the lowly in the society to relieve their suffering. As a result, their definition of good and bad, or good and evil as they would rather pitch it, is very different from that of master morality. In their context, good and evil does not refer to the very people in the society, but refers to the actions of individuals. As a result, good refers to anything that opposes the suffering that is imposed by master morality. Slave morality therefore roots for virtues such as patience and humility, rejects the very foundation of master morality and considers morality to apply to all regardless of their social status.
In one of his many writings, Nietzsche mentions that God is dead. In his mentioning of this, his intention is to convince the world that God is dead in their minds and souls, as a result of the kind of life that the generation at that time was adopting. The world at the time was shifting towards an era where man valued the quest for rational through science. Consequently, the belief of people in religion was distorted, as blind religious faith was replaced by science based rational. The culture that exists in the world is based on Christian morals, which Nietzsche tends to think restricts people from exploiting the whole joys of life. The implication of the idea that God is dead is that life after the death of God would not be so restrictive; as the Christian morals would no longer stand without the presence of God. The world, according to him, would be a better place without the limits set by faith.
One of the beliefs that Nietzsche upheld was that the values of the human race needed to undergo an evolution. He argues that values are born out of the necessity of human beings to believe so as to aid in their growth and survival. Belief in these values is thus essential for the existence of humans. Owing to the above stated, humans treat values as if they were absolute, forgetting that they were his creations to start with. The enforcement of the same values over a long period of time can prove detrimental to life, since time can render values adopted a long time ago useless. It is therefore necessary for the human race to adopt new values that will best serve its existence momentarily.
According to Daly the term Gyn/ecology refers to the development of intricate linkages and network of relationships among women. In Daly’s Gyn/ecology: The Metaethics of Radical Feminism, women forming relationships amidst themselves and claiming control of the power they possess within them for the attainment of their own development. She makes a clear distinction between Gyn/ecology and gynecology by explaining that the latter, as defined in the Oxford English Dictionary, is a department of medical science which treats of the functions and diseases peculiar to women; also loosely, the science of womankind. Gyn/ecology involves the up rise of women from the levels of degradation they have been subjected to as a result of a variety of ideologies created by men.
Dally states that in most cultures men are the enemies causing affliction on women. Across the continent, womankind has undergone unjustifiable suffering with men being the initiating culprits. In India widows are lynched, in Africa women face genital mutilation, in Europe there was the massacre of witches and women in China have their feet bound. Women have also suffered at the hands of men through violence and multiple rapes. Generally, gyn/ecology focuses on the average woman realizing that she has it within herself the capability to become empowered and cease from being undermined in the society.
Metaethics is one of the branches of ethics that primarily attempts to understand the nature of ethical properties. Metapatriarchal, according to Daly is the journey or movement of feminism in an environment that is vastly controlled by patriarchal ideologies. It is the emancipation of minds of women which have overtime been conditioned into thinking of themselves as inferior to men. Daly criticizes ethics in relation to Metaethics stating that the former is as a scheme plotted by patriarchal mindsets with aim of hindering the progress of women.
In her book The Second Sex, de Beauvoir explains what she defines as existential ethics. She states that existential ethics is reliant upon two notions of freedom. The first notion refers to natural freedom, one that she acknowledges as a constituent of humanity. The second notion is the one that refers to moral freedom, the one that links to the concept of situation. She goes further to declare that the creation of a meaning out of one’s life is the greatest representation of one’s true existence. This however should not be a source of conflict, as is expected when one’s quest for individual freedom is not in tandem with others. Instead, this should be enabled by a relationship between the self and the others.
Consequently, it is de Beauvoir’s conviction that freedom is a characteristic that is necessary for human existence. Ethics therefore requires that both individual and relational issues be considered. It is with regard to this that she gives an ethical ideal where the ambiguity of humanity is accepted. This is to be coupled by the acknowledgement that for one to be fully free, there are risks that exist. It is therefore her insinuation that the creation of a meaning to human existence is tied to an ethical response to the other. She explains existential ethics in her book The Second Sex, viewing both the self and the other in a new way. Her intention is not to differentiate the sexes, but to depict how the woman has been labeled as inessential, and the reason behind it.
The question ‘What is a woman?’ as asked by de Beauvoir in her book The Second Sex is meant to give an insight into the topic of femininity. By asking that question, she seeks to unveil the myths and social expectations that are usually heaped on a female with the purpose of qualifying her as a woman. According to her, the woman is a result of social, cultural and phenomenological perceptions. This treatment of women to her does not make sense, as she refutes the idea of determining beings by the existence of essential features.
In the book, she attempts to portray the relationship between self and other as a representative of the relationship between male and female. She also looks into the reason why men usually assume essential status, while women are considered to be of an inferior status. Both the historical and biological factors have contributed to the subordination of women. The woman’s servile status according to her should not be justified on the basis of biology or individual consciousness. It is rather a consequence of the creation and maintenance of the mystification of the woman as other. This creates tension when tackling that very question of how to define what a woman is.
By making the woman full of mystery and positioning her as naturally inferior, the society automatically authorizes patriarchy, to the extent that the abuse of women become justifiable. This has been so much the custom in the society such that the privileges that are given to individuals simply because they are male, and the sufferings that other individuals might go through simply because they are female, have become accepted societal norms. This therefore in a twisted way makes it perfectly normal when an individual is considered inferior simply because she is female and another individual considered as superior simply because he is male.
The fact that women are regarded as inferior humans partly due to the patriarchal society indicates just how the men can be held accountable for the very existence of the women. With the woman regarded in such low esteem, they are not in any way accountable for the existence of men. The men are therefore accountable for the existence of the women and that of their own. The ethical implication of mystification of the women is that it causes the inferiority of another group on the basis of ideologies that are not correct. One’s own freedom in life can therefore be considered an ethical act, given the fact that even as one strives for individual freedom, one must be aware of the existence of others.
Daly, Mary. Gyn/Ecology: The Metaethics of Radical Feminism. Boston: Beacon Press,
O’Flynn, Pauline. “The Creation of Meaning: Simone de Beauvoir’s Existentialist Ethics.”
Minerva-An International Journal of Philosophy 13. (2009): 67-84.
Simone, de Beauvoir. Le Deuxieme Sexe. Paris: Gallimard, 1949. (The Second Sex, translated
H. M. Parshley, London: Vintage. 1997.)