Non resident citizens Essay Example for Free

Non resident citizens Essay Universal suffrage is a term that is used to refer to the right of adult citizens to vote. Suffrage includes the right to vote as well as the opportunities that are available to vote. Universal suffrage however refers mainly to the right to vote (wordnet. princeton. edu). A government should therefore seek the mandate of the people to continue being in office. Traditionally, universal male suffrage referred to the right of males to vote irrespective of their economic status. Each male was not required to show any wealth ownership in order to vote. France started practicing universal male suffrage as early as 1792 during the revolutionally period but only in theory. They however faced severe challenges during this period and the theory did not materialize until 1848 when resident citizens were granted this right. In most countries around the globe, voting rights were only extended to those who proved their wealth ownership who were only a few males. Other world democracies considered religion as an important factor which decided who to vote. As time went by, most of these restrictions were dropped and many citizens got the opportunity to cast their vote. This was due to the role that democratic movements played in the 19th century by unifying Liberals and Social Democrats in northern Europe. The movements were quite fruitful as their slogans like Equal and Common Suffrage finally granted full universal suffrage to even women. ( By Republican (not a Radical†) Universal Suffrage: Female Suffrage). France however denied women the right to vote until 1944. Even though full universal suffrage was practiced later, some citizens did not benefit from the privilege of voting especially criminals, the mentally ill and non resident citizens. Various movements contributed to the campaigns that saw the birth of full universal suffrage. In the 19th century, the movements aimed at removing wealth requirements for voters. It later campaigned for the right of women to participate in the voting process in the 20th century. The 2nd world war was a major setback to the enactment of the universal suffrage because it interfered with the normal legal process of many nations. Race and ethnicity are other major factors that have hindered many citizens from voting. Many nations in the world denied minority groups the right to vote on the basis of their race or ethnicity. For instance, in South Africa, the people who could only vote were whites during the apartheid era. This continued until 1994 when mult-party democracy was instituted. Similarly the blacks were also not allowed to vote in the United States of America even though they had that right. The formation of the Ku Klux Klan after the American Civil War ensured that blacks were intimidated in order not to vote. Disfranchisement refers to denying someone the right to vote. In the United States of America, the poor were denied the right to vote if they paid no taxes or if they were under a welfare system which gave them assistance. Non resident citizens are also denied this right to a certain degree; Italians are represented by a representative at-large in the Italian parliament, United States citizens who live outside the U. S. usually vote as residents of the last state where they lived while non resident Britons are not allowed to vote for their parliament.

Initiatives for Afghan Women Involvement with Politics

Initiatives for Afghan Women Involvement with Politics Key Initiatives Education:  Investing in girls’ education is the single most effective development decision a country can make. Beyond doubling the skilled workforce, this investment results in healthier young women, delayed marriages, and healthier children in the families that these educated young women create. Under the Taliban, fewer than 900,000 boys – and no girls – were enrolled in Afghanistan’s schools.Today, more than 6.2 million students are enrolled in Afghan schools, 35 percent of whom are girls. Although educational indicators remain poor in Afghanistan – and are worse for women who have only a 21 percent literacy rate – USG initiatives are removing barriers and opening doors. Since 2001, the U.S. Agency for International Development (USAID) repaired or built more than 670 schools, printed 69 million textbooks, and improved the qualifications of 54,000 Afghan teachers in instructional methodologies, subject knowledge and professional attitudes. These programs have expanded and improved the quality of community-based education in areas where there are no government schools.USG assistance has extended to 18 provinces, 1,565 communities, more than 43,000 children (60 percent of whom are girls), and 1,565 teachers. In the last fiscal year, we provided literacy training and instruction in productive skills to more than 100,000 people from over 1,500 communities in 20 provinces. We are committed to working with the government of Afghanistan to further expand these programs, and to enhance the female literacy rate and women’s and girls’ access to formal and informal education at all levels. Security:  We continue to urge the Afghan government to protect women leaders, and to take seriously the everyday threats against women and girls by extremists who try to discourage school attendance by destroying schools or throwing acid on young schoolgirls. We support and admire the bravery and determination of Afghan families and the Afghan girls who insist their access to education in the face of such threats. Our programs provide greater protection to girls’ schools and health facilities, for example by building protective walls when requested. We are increasing women’s participation in the security sector through both recruitment and promotion of women as well as training on gender-related topics for men with the Afghan National Police and Afghan National Army.From 2003 to the present, Bureau of International Narcotics and Law Enforcement Affairs (INL) programs have trained over 500 female police officers to play a stronger role regarding women’s issues within the police force; 166 of those officers are employed in Family Response Units (FRUs) devoted to domestic violence cases. Our assistance has improved the number and capacity of FRUs that respond to cases of violence against women; U.S. mentors have worked with over three dozen FRUs in 10 provinces. These FRUs addressed 897 cases during 2009. Our programs also conduct outreach to Afghan communities to teach them about the FRUs and to encourage women affected by violence to make use of their services. Political Process:  For women to have a voice in their nation’s political process, they need to be able to participate in all levels of government. They need to be represented in greater numbers in civil service positions, and they need to have an active role in the peace process. UN Security Council Resolution 1325 reaffirms the need to include women in deliberations on international peace and security at all stages, including conflict resolution and post-conflict planning and peace-building. Their voices need to be heard, not only because they have the right to participate in the decisions that affect their lives, but also because their experiences and perspectives improve the quality of the resulting policies. Women’s involvement in all Afghan conflict-resolution processes is a USG priority. Women’s caucuses are being strengthened in Parliament and their leadership developed in the civil service through professional exchange programs and technical assistance. We have increased the number of male and female Parliamentarians educated about the principles of equal rights that are enshrined in the Afghan Constitution. We need to encourage the expansion of existing national and international scholarships for women, as well as expanding the number of existing internship programs for women in Afghan Ministries, and are looking at funding options in this regard. In March, we are launching a program for emerging female leaders from the Ministry of Foreign Affairs in the U.S. where they will receive diplomatic training. In advance of Parliamentary elections this fall, we are making use of public outreach and education as well as financial support to Afghan-led civic education programs for men and women in order to encourage women’s greater electoral participation, both as candidates and as voters. We have supported training for female members of Parliament and women leaders elected at the grassroots level on how to be more effective and capable leaders. Rule of Law and Human Rights:  Some progress has been made in the area of women’s human rights, but much remains to be done. Violence against women and girls is endemic, including domestic abuse, rape, forced marriages, forced prostitution, kidnappings, and so-called â€Å"honor† killings. This violence cannot be explained away as cultural; it is criminal, and must be addressed as such. The overall USG justice strategy explicitly refers to the need to ensure that women’s rights are promoted and protected by Afghan justice systems. Central to that objective is the need to intertwine women’s rights within both the formal and traditional sectors – and to ensure that USG funding for traditional justice programs provides a platform for supporting, rather than diminishing, women’s rights. Afghan women and girls can still be sent to prison for â€Å"moral crimes,† including fleeing domestic violence or eloping. Many State Department Programs help civil society organizations and Afghan policy makers advocate for reform of such discriminatory laws, including the Gender Justice component of JSSP, the Increasing Women’s Rights and Access to Justice in Afghanistan program, and the Advancing Human Rights and Women’s Rights within an Islamic Framework program. Our programs also train and educate male and female police officers, prosecutors, defense attorneys, corrections officers and others in civil society in the fair interpretation and application of the sections of the penal code that affect women.From January to mid-August 2009, 109 women and 905 men participated in INL-funded Justice Sector Support Program (JSSP) trainings and professional development opportunities.Some training topics focused on violence against women issues, including gender justice training for lawyers, victim advocacy training (with UNIFEM), gender justice training for corrections officers, and gender justice training for Family Response Unit police officers. When women are imprisoned, INL programs help examine why women are incarcerated and whether it is safe for them to return after their release, as well as advocate for humane treatment and the provision of education during and after incarceration. With regard to women’s involvement in local shuras, we work to link the state and traditional systems of governance to encourage them to isolate and reject traditional practices that harm women while harnessing and strengthening elements that reinforce women’s equality and access to justice. Our INL programs also provide counseling and shelter services to women affected by domestic violence. To build on these services, we are mobilizing attorneys, government officials, and the public to combat violence against women and trafficking in persons.We are encouraging the re-establishment of the Afghan women judges association, and we support the development of an Afghan women lawyer’s network. We exert moral suasion to promote human rights in Afghanistan by building awareness of the provisions and obligations of the international treaties and agreements to which Afghanistan is a signatory. The United States continues to support the Afghan Independent Human Rights Commission (AIHRC). In addition, we support the courageous progressive voices within Afghanistan, including the movements that successfully engaged with the Afghan government in 2009 to excise and redraft the most restrictive and objectionable sections of the Shia Personal Status Law , although some concerns remain.We continue to support the swift implementation and strict enforcement of the Elimination of Violence Against Women law. We engage women on how they can use their roles and influence within the family and community to combat the spread of violent extremist ideologies and to cultivate support for women’s development. We put our extensive PRT presence to use in extending public outreach on women’s issues beyond the cities. With increased civilian expertise at PRTs we are more actively able to identify key women leaders, determine the needs of women in local communities, and identify and provide appropriate assistance. In many areas, these experts are able to ensure that women’s shuras are consulted on development projects and have a say in local development matters. Health:  Progress on women’s health has been substantial since 2002, but challenges clearly remain. Even after significant improvement, Afghanistan is still estimated to have the second-highest maternal mortality rate in the world. Other health indicators for women, particularly in reproductive health, are similarly low. Drug addiction is also a problem among Afghan women and their children. INL funds the only three residential drug treatment centers for women, with adjacent child care and treatment facilities, in Kabul, Herat, and Balkh. Three new centers will open in Farah, Badakhshan, and Nangarhar provinces during 2010. With USG assistance, women’s access to health care has risen dramatically since 2001. The number of midwives available to assist with deliveries has quadrupled; the number of health facilities with women health workers has more than doubled. According to a study by Johns Hopkins University, antenatal care went visits went up sevenfold from 2003 to 2006. With more women receiving proper care from trained health workers during pregnancy and delivery, Afghans are seeing better outcomes for women and newborns. We will continue to expand these existing programs to further increase women’s access to health services, to essential medicines, family planning, and pre- and postnatal care so that women have access to the services and information they require for good health. During Ambassador Verveer’s trip to Afghanistan this past June, she and Ambassador Eikenberry announced the start of a small grants program to support gender equality in Afghanistan. The three-year USD 26.3 million program has recently made its first grants to women-led NGOs in the diverse areas of training in mechanized lace embroidery for sale, computer and English skills, radio programming for women, and the provision of dairy cows for women’s agricultural initiatives. In all these ways, through the small grants programs and through other economic initiatives, Afghan women are improving their own lives and those of their families

Comparing the Enthalpy Changes of Combustion of Different Alcohols :: Enthalpy

Comparing the Enthalpy Changes of Combustion of Different Alcohols Aim: I will find the enthalpy change of combustion of a number of alcohols so that I can investigate how and why enthalpy change is affected by molecular structure of the alcohol. Outline: I will use Methanol, Ethanol, Propanol and Butanol in the experiment. I will use these four because they should give me clear results, and they range from short chained to long-chained hydrocarbons, so patterns should be easy to spot in the conclusion. Variables: My independent variables are - The type of alcohol (I will use ethanol, methanol, propanol and butanol) My dependant variables are - the specific heating capacity of water - Mass of water in grams - Change in temperature of water My control variables are - The change in temperature of water- 20..C - The mass of water. If this were changed then all the results would be wrong, because it would take different amounts of energy to heat different volumes of water - The distance from the bottom of the calorimeter to the top of the wick. Otherwise different amounts of energy could escape each time making it an unfair test. Plan: From carrying out the follow experiment I will be able to find out the enthalpy change of each fuel I am testing. The enthalpy change of combustion of a fuel is the measure of energy transferred when one mole of fuel burns completely. I will use the fact that 42 Joules of energy are required to raise the temperature of 1 gram of water by 1 C. Enthalpy change varies according to the following conditions – temperature, pressure and concentration of solutions. Therefore I will use a standard pressure of I atmosphere, a standard concentration of 1 mol dm†¦.3 and finally a specified temperature of†¦. I will use the equation enthalpy change = cm†¦..T c- Specific heating capacity of water m- Mass of water in grams †¦T- Change in temperature of water I will then compare the enthalpy changes and the types of molecular structures and so I will able to out why enthalpy change is affected by the molecular structure of the alcohol Prediction: I predict that as the number of carbons in the alcohol is increased, the enthalpy of combustion also increases. The enthalpy change of combustion of alcohols increases as the length of the chain increases. This can be explained if we compare one alcohol with the next in the series. The chain length increases with an addition of a CH2 group. When the alcohol is combusted what actually happens is the covalent bonds are broken, and new bond are formed.

Using VotanWeb to Buy an Existing Website :: Sell Websites Buy Websites

Using VotanWeb to Buy an Existing Website Reprinted with permission of VotanWeb.com Have you considered being your own boss, creating your own financial independence and making your dreams a reality? You're not alone, owning your own website is the new "American dream". But the reality is that buying a website is a serious financial and personal commitment that requires an understanding of what makes a website successful. All too often, people jump blindly into a new venture. Before they know it, they are overwhelmed by the tremendous workload of starting a website from the ground up. A government survey shows that 80% of new websites fail within the first year. An existing, established website which is purchased by a new owner shows a minimal failure rate. If you have considered owning your own website, buying an existing website has many advantages over building a website from scratch: You can review actual operating results, rather than projected results. You get immediate cash flow from the ongoing website activities. You will have a trained webmaster already in place. You will have established suppliers. You will have established customers and referral business. The seller will train you in operating the website. VotanWeb ranks number one in the sale of existing websites. VotanWeb has over ten years experience of matching the right website opportunity with the right buyer. It's that simple. From understanding the reasons an on-going website can provide a positive cash flow, to the value of an established domain name and customer base to the inner workings of a website. VotanWeb can make your dreams reality. The right website will pay for itself over and over again - let VotanWeb show you how. Unlike the sale of a house or car, the sale of an on-going website is very confidential for both the seller and the prospective buyer.

Taoism and Western Moral Philosophy Essay -- Kant, Mill, and Lao Tzu

Taoism presents a moral philosophy that at first seems very different from most western moral philosophies which, though very different, usually understand morality as a set of restraints on behavior or a common set of principles (common virtues). Western moral philosophy, in general, emphasizes constraining behavior that stems from desire. Taosim's emphasis is dealing directly with controlling ones desire by eliminating them. Taoism and western moral philosophy deal with desire but Taoism deals with it directly and western morality often only tries to stem the effect of desire. Both systems see in man that he does not naturally desire the good and true or the Way. Desire is the root of evil. Only when we desire something bad do we act bad. Thus, as in western moral philosophy, we can provide an incentive to not act on ones desire or, as in the case of Taoism, desire can be eliminated. The result of both moral systems is the same--moral behavior. Both systems of morality try to encou rage man to act better than he naturally is. Whether you call it the Way, the Ten Commandments, or the categorical imperative they deal with the same thing. Man's inherent state is fallen, whether he has fallen from grace or lost his Way, all great societies have realized that man is in need of help. This is true for Black Elk who was given a vision to help man and Socrates who felt that man needed to be saved from his own ignorance. Moral systems, by their very nature, have observed and concluded that when man is left to fulfill his individual desires, without respect to others and the greater good, nothing good can come from it. All societies have functioned around this principle from the beginning of civilization. Further, unlike many other moral ph... ...nctions about what need and want mean and are thereby able to relate it properly to the texts of the mentioned philosophers. These distinctions have allowed us to understand how need and want bear on Kant, Mill, and Lao Tzu's moral philosophy and how, under these moral guidelines, we should behave. References Kant, Immanuel. 1993. Grounding for the Metaphysics of Morals, On a Supposed Right to Lie because of Philanthropic Concerns, 3rd Edition. Indianapolis, Indiana: Hackett Publishing Company, Inc. Mill, John Stuart. 1979. Utilitarianism. Indianapolis, Indiana: Hackett Publishing Company, Inc. Lao Tzu. 1983. The Way of Life . New York, New York: Mentor, Penguin Group Confucius. 1989. The Analects of Confucius. New York: Vintage Books a Division of Random House, Inc. George Orwell. 1946. Politics and the English Language . Found on WWW. Taoism and Western Moral Philosophy Essay -- Kant, Mill, and Lao Tzu Taoism presents a moral philosophy that at first seems very different from most western moral philosophies which, though very different, usually understand morality as a set of restraints on behavior or a common set of principles (common virtues). Western moral philosophy, in general, emphasizes constraining behavior that stems from desire. Taosim's emphasis is dealing directly with controlling ones desire by eliminating them. Taoism and western moral philosophy deal with desire but Taoism deals with it directly and western morality often only tries to stem the effect of desire. Both systems see in man that he does not naturally desire the good and true or the Way. Desire is the root of evil. Only when we desire something bad do we act bad. Thus, as in western moral philosophy, we can provide an incentive to not act on ones desire or, as in the case of Taoism, desire can be eliminated. The result of both moral systems is the same--moral behavior. Both systems of morality try to encou rage man to act better than he naturally is. Whether you call it the Way, the Ten Commandments, or the categorical imperative they deal with the same thing. Man's inherent state is fallen, whether he has fallen from grace or lost his Way, all great societies have realized that man is in need of help. This is true for Black Elk who was given a vision to help man and Socrates who felt that man needed to be saved from his own ignorance. Moral systems, by their very nature, have observed and concluded that when man is left to fulfill his individual desires, without respect to others and the greater good, nothing good can come from it. All societies have functioned around this principle from the beginning of civilization. Further, unlike many other moral ph... ...nctions about what need and want mean and are thereby able to relate it properly to the texts of the mentioned philosophers. These distinctions have allowed us to understand how need and want bear on Kant, Mill, and Lao Tzu's moral philosophy and how, under these moral guidelines, we should behave. References Kant, Immanuel. 1993. Grounding for the Metaphysics of Morals, On a Supposed Right to Lie because of Philanthropic Concerns, 3rd Edition. Indianapolis, Indiana: Hackett Publishing Company, Inc. Mill, John Stuart. 1979. Utilitarianism. Indianapolis, Indiana: Hackett Publishing Company, Inc. Lao Tzu. 1983. The Way of Life . New York, New York: Mentor, Penguin Group Confucius. 1989. The Analects of Confucius. New York: Vintage Books a Division of Random House, Inc. George Orwell. 1946. Politics and the English Language . Found on WWW.

Food Nation Essay

Food connotes more than just an intake to be able to sustain life. It is a reflection of a myriad of culture existing in a society. Looking at food, one can see its various fusions of cultural identities prepared to satisfy one’s appetite. Food is a perfect example of a world that enters into the process of globalization where nations embrace the flow of cultural exchange. Countries such as the United States and Italy are known for having diverse demographics. The diversity of its population brought influences into their food as well. However, although both countries may have fused each other’s culture into their food, there are still differences which make them distinct from each other such as how they handle and view food. The United States is one of the largest countries when it comes to its size and population. It has a wide variety of immigrants which flowed starting from the nineteenth century and as its population continues to grow, its culture has been as dynamic as its food (Counihan, 2002, p. 26). Large part of these immigrants later joined the American workforce as every parent became employed. The absence of either the mother or the father at home veered the majority of the population away from home-cooked meals. Eating out became an alternative for families to have their meals together and eating out means buying food from a restaurant (Schlosser, 2001, p. 4). From this concept of eating outside the confines of a home, the fast food world was born. The term â€Å"fast-food† refers to a speedy availability of food, further described as a â€Å"provision of limited, standard menu with quick service† (Royle & Towers, 2002, p. 190). Fast food became not just a way to fill skipped meals at home but it turned out to be a lifestyle. The United States initially became known for its fast food because of the rise of popular food chains such as McDonald’s and Burger King. Its convenience of having ready-made food suits the lifestyle of people especially those who go to work early and go home late. Since there are a large number of working people in the United States, they flock to these restaurants to eat. Foods are being prepared in bulks to anticipate the huge numbers of customers. Most ingredients provided are delivered frozen. Cooking methods involved one or a couple of processes to guarantee its speed. Assembling ingredients in a line system like burger patties will be able to cook a dozen of it at the same time (Schlosser, 2001, p. 69). Some of the food ingredients only require adding hot water and it’s ready for preparation. Fast foods are usually packed in paper wraps, foil, and cartons. The materials of these wrappings are disposable which suites the people on-the-go to eat the food wherever they are. Despite the convenience brought about by fast food, healthier ingredients are being given up. As previously mentioned, ingredients are frozen which indicates that these are not fresh and devoid of its natural healthy components with much more added fats. Since Americans are busy with work with no time to prepare food for them, fast food becomes the next available fast option. Italians, on the other hand, became the center of what should be a counterpart of fast food. A country rich in culture, its food gained renowned identity throughout the world. Just like in the United States, Italian food is a lifestyle. It is a lifestyle which extends to close interaction with families and friends in a laid-back environment dining and drinking wine (Parasecoli, 2004, p. xii). The relaxed atmosphere among most Italian household can be seen as a break from the political and social unrest that reign the Italian state during history. Italian food is famous for the cheese, the wine, and the pasta. Made from a wide array of sea foods, vegetables, and meat; Italian food is prepared picking up the fresh ingredients and served as a craft of art. Ricotta, for example, is bought by locals straight from a shepherd on the day it is made (Harrison, 1989, p. 17). Italians regard their food not just as an energy provider but as a â€Å"medicine for the soul, one of life’s abiding pleasures† (Harrison, 1989, p. 17). Most of the Italian foods are cooked in accordance with traditions and the food preparation varies from the different regions of Milan and Florence (Harrison, 1989, p. 143). Taking this traditional view of Italian cuisine, a movement was established to retain not just the traditional cooking of the Italians but also all traditional cuisines of the world. The Slow Food movement is originally established as a counterpart of fast food. The idea of this movement is to make food from â€Å"scratch in your own kitchen† (Kummer, Cushner, & Schlosser, 2002, p. 10) rather than the processed artificial food at fast food chains. Just like Italian food, the movement aims to take food as a pleasurable experience offered by life in contrary to fast foods (Pollan, 2008, p. 194). The Slow Movement suggests making food out of ingredients that are ideally grown in the backyard or farms, harvested, and cooked with other natural recipes. The people who eat the foods are not only consumers but co-producers as well. Just like the Italian food, this movement also promotes the pleasure of food eaten and shared communally (Pollan, 2006, p. 259). Though this movement proved to be promising, some may say that in contrast with fast-food, the Slow Food Movement is more expensive to obtain and to do. Since fast-food is more accessible and cheaper, the movement has been tagged as elitist and cannot be afforded by ordinary people (Kummer, et al. , p. 10). By its term of â€Å"slow-food,† this may not suit the lifestyle of most people coming from the working class due to the lack of time for food preparation. United States and Italy vary from the way they live their life with food. Though nowadays, some of their own cuisines have been inspired from one another. Their views of food have a huge gap as the two nations came from different backgrounds and developed cultures that set them apart from each other. Their cuisine style and food preparation became significant in the world today and though different in principles, people enjoy it nonetheless. References Counihan, C. (2002). Food in the USA: A Reader. New York: Routledge. Harrison, B. G. (1989). Italian Days.New York: Atlantic Monthly Press. Kummer, C. , Cusner, S. , & Schlosser, E. (2002). The Pleasures of Slow Food: Celebrating Authentic Traditions, Flavors, and Recipes. USA: Chronicles Books. Parasecoli, F. (2004). Food Culture in Italy. Connecticut: Greenwood Publishing Group, Inc. Pollan, M. (2008). In Defense of Food: An Eater’s Manifesto. New York: The Penguin Press. Royle, T. & Towers, B. (2002). Labour Relations in the Global Fast-Food Industry. New York: Routledge. Schlosser, E. (2001). Fast Food Nation: The Dark Side of the All-American Meal. New York: Houghton Mifflin Books.

Comparative Analysis of De Montaigne and Donne on Mind and Body

Both Michel De Montaigne and John Donne argue that the cultivation of the mind is linked to the well being of the body. Both argue that a mind void of proper enrichment and education will lead to an unhealthy body. However, Montaigne argues that the appropriate means of â€Å"education and enrichment† are studying and following the works of other great thinkers of history. Additionally, Montaigne declares imagination to be the impetus for the downfall of the body. Conversely, Donne argues that a mind groomed in imagination is the proper mode of finding bodily health. In their writings, both Montaigne and Donne are seeking a unity between the mind and the body. By comparing Montaigne†s Essays and the poetry of Donne, it is evident that the means for unifying the mind and body can vary for different people. Montaigne†s general philosophy on the relationship between the mind and the physical health of the body is one that associates a healthy existence with a healthy mind. His idea of a healthy mind is that which is learned through the studies of the â€Å"great thinkers† of the past, and steered clear of being taken control of by the omnipotent imagination. In Montaigne†s essay â€Å"On the Education of Children,† Montaigne stresses the importance of education, but only promotes a select few genres of education as appropriate. Montaigne links these few genres of education directly to the well being of the body. First, Montaigne declares that â€Å"The mind that harbours philosophy should, by its soundness, make the body sound also†(pg.67). Here he argues that anyone who is soundly based in the philosophy of the â€Å"great thinkers† of history will have the wellness of body that they desire. He states that † The most manifest sign of wisdom is a constant happiness; it†s state†¦always serene†(pg.67). Montaigne†s obvious foremost concern is that people be educated in the thinking of great thinkers. Secondly, Montaigne addresses the types of free thinking that are appropriate for a healthy mind and body. He argues that the free thought of a person should be based in the thought of the â€Å"great thinkers.† Montaigne says if a person â€Å"†¦embraces the opinions of Xenophon and Plato by his own reasoning, they will no longer be theirs, but his†(pg.56). He encourages people to â€Å"†¦imbibe their [â€Å"great thinkers†] ways of thought†¦Ã¢â‚¬ (pg.56). Montaigne†s argument is that free thinking not based in the thought of the â€Å"great thinkers† is simply uneducated freethinking, and thus is unhealthy for the mind and body. Finally, Montaigne†s essay â€Å"On the Education of Children† reveals Montaigne†s argument against the learning of â€Å"profitless† knowledge, or in other words. He says that â€Å"†¦most of the branches of knowledge in current usage are valueless to us†¦Ã¢â‚¬ (pg.65) and that â€Å"†¦we must limit the extent of our studies in those branches†¦Ã¢â‚¬ (pg.65). Montaigne†s apparent argument is that only a certain type of education, one based strongly in the thought of the â€Å"great thinkers,† is the type of education that will provide for not only a healthy body, but also a healthy mind. In Montaigne†s essay â€Å"On the Power of the Imagination,† Montaigne next argues against the perils of the imagination. He declares that the imagination, unlike freethinking based in acceptable knowledge, leads directly to an unhealthy body. Montaigne first attacks the sheer power of the imagination. Montaigne states regarding the imagination that â€Å"Everyone feels its impact, but some are knocked over by it†(pg.36). He contends that the imagination is something that slowly begins to take over the mind of a person and drive them further from the appropriate lines of learning. He argues that the imagination leads to the harm of the body. His first claim on this is that bad thoughts, such as having bodily failures (Montaigne uses the example of impotence), are spawned from the imagination. He declares that the â€Å"†¦comical impediments which so embarrass our society that they talk of nothing else are most likely caused by apprehensions and fears†(pg.39). These apprehensions and fears are brought on, Montaigne argues, by an imagination that controls the mind and body. Montaigne even goes as far as to call imagination the culprit for many people falling ill, as he says that the reason some people become sick is that their imaginations concoct how bad they could feel, and their bodies simple follow suit. He states that â€Å"†¦the mind must generally be prepared in advance.†(pg.41) in order for the body to feel a certain way. Montaigne†s whole argument in the essay reflects his distaste for the cultivation of a mind through imagination and his idea that imagination leads to an unhealthy mind and consequently, an unhealthy body. John Donne†s general viewpoint on the relationship between the mind and the health of the body differs greatly from Montaigne†s. Donne†s theory is simply that the path to a healthy body is an imagination. He claims that the imagination is the machine responsible for creating the ideas that make the body feel good. As for education, he argues that the highest forms of education are not from history books or philosophers, but from the deeper and more imaginative forms. In Donne†s poems â€Å"The Canonization† and â€Å"The Will,† Donne presents the argument that there is a knowledge to be sought that is much deeper and truer than any book knowledge. In â€Å"The Canonization,† Donne boldly states that earthly knowledge and materialistic cultivation of the mind is far below the education of the mind through love. He says: â€Å"For Godsake hold your tongue and let me love†¦ With wealth your state, your minde with Arts improve, Take you a course, get you a place, Observe his honour, or his grace†¦ Contemplate, what you will approve, So you will let me love†(pg.28). Here Donne states that to him the ultimate knowledge is that of love and that he would choose this before all other earthly types of knowledge. Donne argues that love can teach all necessary knowledge in life. He continues this argument in his poem â€Å"The Will,† in which he discusses all of the knowledge that love has imparted on him. He states: â€Å"Thou, Love, hast taught mee†¦ That I should give to none, but such, as had too much before†¦ Onely to give such as have an incapacatie†¦ Onely to give to those that count my gifts indignity†¦Ã¢â‚¬ (pg.60). Donne reveals hear some of the lessons that love has taught to him. Donne†s obvious argument is that the knowledge that is held in a book cannot be paralleled to that which can be learned through the higher ways of learning such as love. In Donne†s poems â€Å"The Flea† and â€Å"The Dreame† Donne lets his imagination go and argues that the imagination can be used in order to achieve a healthy and happy mind and body. First, in â€Å"The Flea,† Donne sets up a very imaginative metaphor as he uses a flea to act as the means of uniting him with his woman. He tells his woman that â€Å"†¦in this flea, our two bloods mingled bee;†(pg.48) and continues to say that â€Å"This flea is you and I†¦Ã¢â‚¬ (pg.48). This very use of the flea stretches the imagination to a great extent, as it places a seemingly bothersome insect into the place of tying together two people through its blood. It is evident then that Donne†s support for the imaginative went as far as placing it into the love poems he wrote to try to seduce his woman. Donne†s belief in imagination was wholehearted. As for relating this use of the imagination to the well being of the body, Donne addresses this as well. Donne†s imaginatively crafted metaphor is also a well-planned out scheme to seduce his woman. In other words, Donne uses the imagination to help make his body feel better by seducing and sleeping with his woman. His argument to his woman is that since the flea has drawn blood from each of them and the two have already exchanged the most special of bonds, that sleeping together would not be anything wrong. He tells her: â€Å"Thou know†st that this cannot be said A sinne, nor losse of maidenhead, And pamper†d swells with one blood made of two, And this, alas, is more than we would doe†(pg.48). Here we see Donne putting into practice his argument that the imagination can be used in order to get the body what it desires. In his poem â€Å"The Dreame,† Donne parallels his dreaming, or imagination, to the very woman of whom he is dreaming in the poem. During the poem, Donne dreams of a great sexual fantasie with his woman, and soon enough, she walks into the bedroom to find him dreaming. However, Donne†s dream is not interrupted, but rather it continues with her entrance. He says: â€Å"Therefore thou wakd†st me wisely; yet My Dreame thou brok†st not, but continued†st it, Thou art so truth, that thoughts of thee suffice, To make dreames truths; and fables histories; Enter these armes, for since thou thoughtst it best, Not to dreame all my dreame, let†s act the rest†(pg.45). Donne†s apparent argument is then one that declares imagination to be the precursor to reality. He argues that if a person does not first imagine how a certain circumstance will result, then they will certainly not have the pleasure of knowing what circumstances may follow. In other words, Donne believes the imagination to be a passageway from mental health and pleasure to bodily health and pleasure. Montaigne and Donne are two people seeking the same result: a unity between the mind and body. Both incorporate their compelling philosophies into their writing and present convincing arguments in order to explicate their theories. Each of the two agree that the body and the mind are related, and additionally that the imagination is a powerful controller of both the mind and body. However, the two disagree in their sentiments towards what types of learning and creativity create a healthy mind and body. Each of the two present their respective theories in very coercive arguments, and yet very disparate arguments. However, the two may have more ecumenically similar qualities when brought into modern society. Perhaps the greater message imparted upon the reader by the two authors is that the unity between the mind and the body is found through different means for different people. Each person must seek out their own form of mental cultivation that will help them to achieve both a healthy mind and a healthy body.