Google in China Article Example | Topics and Well Written Essays - 250 words

Google in China - Article Example Just as of late, the state has built up a firewall framework that obstructed various destinations upheld by Google. From the organization, the issue isn't an inner issue and they cuts off are completely practical. Be that as it may, the Googlespokeswoman didn't give a lot of data on the issue. On various events, Googlehas created components that could empower clients in china get to their administrations however they have since been countered. The issue is significant in the business division since the web is a significant factor. For organizations they would be required to think about showcasing options. What's more, the organizations are required to screen their data gave through their web stages. Examiners ought to guarantee they screen the substance offered through online types of assistance to limit sanctions dangers. Bookkeepers are influenced since they ought to create ways that they could advertise their administrations or speak with customers. Controllers are likewise required to give determinations to business on how well they could rehearse moral and right web

In class short essay- cl Essay Example | Topics and Well Written Essays - 500 words

In class short - cl - Essay Example ankine, opens a record of easygoing bigotry that is conveyed in the second individual in a one of a kind casual move where the utilization of â€Å"you† by the speaker is liquid. In the greater part of the cases, it is simply the speaker, however in certain occurrences, it includes the peruser or an alternate character with frequenting results. The lovely structure in this work can be considered as an appearance of the separation that is obvious in American lives with respect to undetectable bigotry and different viewpoints. In the sonnet Brain on ice, standing like â€Å"terrorized† and â€Å"horror† depict a wild and enthusiastic state of mind in the view of the storyteller on the El Train, with the line â€Å"Of being burglarized, cut, raped† sharpening the superimposed subject of the sonnet (Warr). The portrayal of the sonnet begins with a record of the El Train involvement in the storyteller making himself the fear based oppressor in the perspective on others paying little mind to being naturally honest. What makes the sonnet intriguing is the way that it doesn't have an anticipated heading and its language makes open representations including the unfilled seat that it alludes to as â€Å"undefiled seat† (Warr). The seat isn't messy since in the musings of the creator, all the thoughtful people and pulled back travelers will see the person who sits on it as being perhaps filthy. Dread is generally unrealistic and dependent on a lacking of information, and the artist knows about this just as the way that people can't get away from it. Then again, operating at a profit Tar, as Son and Jadine meet up, the inclusion isolates the impressions just as self-trickeries that were holding together the world just as how individuals related with one another at the bequest. They venture back to the US to look for a spot where they will have a feeling of having a place just with find that their homes have demonstrate hatred for one another. The writer writes in what can be considered as dark vernacular while acquiring interesting expressions and expressions that are selective to the network where she was

Dante and the Cult of Mary - Literature Essay Samples

Next to Beatrice, Mary is probably the most important female character in Danteà ¢Ã‚€Â™s Comedy. Maryà ¢Ã‚€Â™s symbolism in relation to the souls of purgatory appears relatively simple at first: her examples of virtue both reprove the penitent sinners for their sins and encourage them in their purgation. However, Maryà ¢Ã‚€Â™s exact nature is more complex because she is presented as both divine and human, and the juxtaposition of her two natures provides her with a multifaceted relationship to the souls and to Dante. She is at once the exemplum of human perfection and of female perfection, the divine mother of Christ and the bride of the Holy Spirit, and finally a corporeal mother not only to Christ but to us all. As Marianne Shapiro points out in Woman Earthly and Divine in the Comedy of Dante, Mary is, above all, presented as the epitome of a good mother who satisfies the needs of her child, including his spiritual appetites. As a good mother, Mary leads a pi lgrim, who is her à ¢Ã‚€ÂÅ"spiritual child,à ¢Ã‚€? to goodness, to the childà ¢Ã‚€Â™s father, to God (Shapiro 119).Referenced throughout Purgatory, the Virgin Mary is a much more palpable presence in the second realm of the afterlife than in the first. In Inferno, Mary is referred to only once when Virgil tells Dante that Mary was the one who originally took pity on Dante and willed his journey through the three realms: à ¢Ã‚€ÂÅ"In Heaven thereà ¢Ã‚€Â™s a gentle lady one/who weeps for the distress toward which I send youà ¢Ã‚€? (Inf. II, 94-5). Thus, Maryà ¢Ã‚€Â™s importance to Danteà ¢Ã‚€Â™s journey is underscored by the very fact that she was the one who initiated it. However, her name is never explicitly stated in the Inferno, just as Christà ¢Ã‚€Â™s name is also never stated, because the mention of their holy names would be inappropriate in hell.However, Maryà ¢Ã‚€Â™s name is directly stated throughout purgatory, often by the souls undergoing their purgation when they either offer prayers to her or when they voice her examples of virtue. Therefore, the mention of Maryà ¢Ã‚€Â™s name by the souls is appropriate because she aids them in the absolution of their sins, which is the goal of all the souls in purgatory. While Maryà ¢Ã‚€Â™s seven virtues are catalogued on each step of purgatory, only two of her virtues her humility that is portrayed in a statue in canto 10 and her meekness that is visualized by Dante in a vision in canto 15 are not vocalized in any manner. Furthermore, the fact that Mary is often directly quoted from scripture in Purgatory presents her as a more physical being than she was presented in Inferno, and the references to her throughout purgatory prefigure her actual appearance in Paradiso.Mary is perhaps given a special, even a divine, status in Danteà ¢Ã‚€Â™s Purgatory because Marian worship became increasingly important to Catholic theology and piety in the twelfth and thirteenth centuries. Hilda Graef points out that popular devotion to Mary around the twelfth century evoked new hymns, like the à ¢Ã‚€ÂÅ"Salve Regina,à ¢Ã‚€? as well as new prayers, like à ¢Ã‚€ÂÅ"Hail Mary,à ¢Ã‚€? at approximately the same time (Graef 229-230). à ¢Ã‚€ÂÅ"Salve Reginaà ¢Ã‚€? expresses manà ¢Ã‚€Â™s confidence in Maryà ¢Ã‚€Â™s power as their advocate with God as she serves as a mediator between man and Christ. Furthermore, à ¢Ã‚€ÂÅ"Hail Maryà ¢Ã‚€? presents Mary as the epitome of the virtuous woman because she is the mother of Christ: à ¢Ã‚€ÂÅ"Hail Mary, full of grace, the Lord is with they, blessed art thou among women and blessed is the fruit of thy womb, because thou didst conceive the Redeemer of our soulsà ¢Ã‚€? (Graef 230). Danteà ¢Ã‚€Â™s presentation of Mary in purgatory can, therefore, be seen in relation to these two liturgies. In canto 7, the souls in Ante-Purgatory sing à ¢Ã‚€ÂÅ"Sal ve, Regina,à ¢Ã‚€? a hymn addressed to the Virgin Mary, asking for her pity. In canto 3, the Envy also cry out, à ¢Ã‚€ÂÅ"Mary, pray for usà ¢Ã‚€? (50). In canto 5, Buonconte da Montefeltro dies just after he à ¢Ã‚€ÂÅ"had finished uttering the name of Maryà ¢Ã‚€? and is saved (101). Therefore, Steven Botterill states, à ¢Ã‚€ÂÅ"Throughout Purgatorio, Mary is seen as intimately and actively concerned with the work of salvation in the individual human soulà ¢Ã‚€? (Botterill 156).However, Mary is most clearly defined in purgatory by her virtuous nature and her human perfection, which are underscored by seven scenes of her life that exemplify her seven virtues. Maryà ¢Ã‚€Â™s virtues are used to reproach the penitent sinners and encourage them through their purgation as well as to provide corrective examples of how others on earth should live. Maryà ¢Ã‚€Â™s seven virtues humility, charity, meekness, zeal, poverty, temperance, and chastity counte r the seven deadly sins of Pride, Envy, Wrath, Sloth, Avarice, Gluttony, and Lust, and her divinity provides a contrast to human frailty. Several scholars, including Steven Botterill, suggest that Dante may have borrowed from earlier examples, such as Conrad of Saxonyà ¢Ã‚€Â™s Speculum Beatae Maria Virginis, in order to present the Virgin Mary as an exemplar of the seven virtues (Botterill 157).As the first presentation of her seven virtues, the Annunciation illustrates Maryà ¢Ã‚€Â™s humility through her humble acceptance of becoming the mother of Christ (Purg. 10, 43-5). Next, the wedding at Cana illustrates her generosity through her attentiveness and consideration of others when she remarks to Christ that the hosts have no wine (Purg. 13, 28-30). Then, Maryà ¢Ã‚€Â™s reaction to finding Christ in a temple exemplifies her gentle meekness because she does not choose to scold her son as a reproachful mother would have (Purg. 15, 85-93). Maryà ¢Ã‚€Â™s has te to visit her cousin Elisabeth after Gabriel spoke to her further exemplifies her zeal (Purg.15, 100). Then, Maryà ¢Ã‚€Â™s birth of Christ in a stable demonstrates her acceptance of poverty (Purg. 20, 19-24). Then, the wedding at Cana is again referenced to illustrate her temperance because she was interested only in the proper ceremony of the wedding feast, rather than in her own appetite (Purg. 22, 142-4). Finally, the Annunciation is also again referenced to depict Maryà ¢Ã‚€Â™s chastity because she conceived Christ when she was still a virgin.Marianne Shapiro points out that the divine Mary offers a contrast not only to human imperfection but also more specifically to female imperfection by noting that Maryà ¢Ã‚€Â™s virtues are often followed by contrasting vices of other women (Shapiro 39). For example, Maryà ¢Ã‚€Â™s example of humility at the Annunciation is immediately followed by the image of King Davidà ¢Ã‚€Â™s humility before Godà ¢Ã‚ €Â™s ark and his wife Michalà ¢Ã‚€Â™s arrogance: à ¢Ã‚€ÂÅ"Michal watched as would a woman full of scorn and sufferingà ¢Ã‚€? (Purg. 10, 68-9). Therefore, Shapiro states that à ¢Ã‚€ÂÅ"the image of the haughty daughter of Saul contrasts vividly with that of Maryà ¢Ã‚€Â™s humility in accepting Godà ¢Ã‚€Â™s willà ¢Ã‚€? (Shapiro 39). Furthermore, Shapiro also notes that Maryà ¢Ã‚€Â™s meekness when she finds Christ in the temple among the doctors is again immediately followed by another portrait of a wifeà ¢Ã‚€Â™s arrogance when the wife of Pisistratrus says, à ¢Ã‚€?Revenge yourself on the presumptuous/ arms that embraced our daughter, O Pisistratrusà ¢Ã‚€? (Purg. 15, 100-101).However, Shapiro could have provided further examples of how the virtues of Mary contrast with the sins of other women in the same circle of Purgatory, even if they do not immediately follow one another. In canto 13, the generosity of Mary at the Wedding of Cana contrasts with the envy of Sapia, the first soul exemplifying Envy that Dante meets. The image of Maryà ¢Ã‚€Â™s temperance at the Wedding of Cana in canto 22 is also greatly distinguished from the vivid image of Mary of Jerusalemà ¢Ã‚€Â™s gruesome cannibalism, which follows shortly behind in the next canto (Purg. 23, 28). Finally, Maryà ¢Ã‚€Â™s chastity at the Annunciation in canto 25 is immediately reinforced by Dianaà ¢Ã‚€Â™s chastity but contrasted by Venusà ¢Ã‚€Â™s lasciviousness, or à ¢Ã‚€ÂÅ"Venusà ¢Ã‚€Â™s poisonà ¢Ã‚€? (Purg. 25, 132).In fact, Maryà ¢Ã‚€Â™s virtues are often the only examples of female virtues that are presented in the series of goads on each terrace of purgatory, reinforcing the idea that Mary exists not only as an exemplum of general human perfection but also as an exemplum of female perfection. In Cantos 10, 13, 15, 18, and 20, the virtues of Mary are reinforced only by the virtues of males, which come from saints, biblical figures such as David, classical figures such as Orestes, and powerful leaders of antiquity such as Caesar. Only the last two examples of Maryà ¢Ã‚€Â™s virtues, her temperance and her chastity, are reinforced by examples of the virtues of other women, perhaps because Dante thought that women exemplified those virtues better than men. However, Maryà ¢Ã‚€Â™s temperance is reinforced by the general female population of ancient Rome while her chastity is reinforced by the mythological Diana, so Mary provides the only particular, mortal female example of virtue in purgatoryà ¢Ã‚€Â™s system of goads.While Dante may have taken particular scenes of Maryà ¢Ã‚€Â™s life to represent her virtues because he knew and associated with certain scenes of the life of Mary better than others, he may have also perhaps taken certain scenes of Maryà ¢Ã‚€Â™s life in order to further imply certain theological issues or themes related to Mary or Chr ist. As Hilda Graef references in Mary: a History of Doctrine and Devotion, the idea of Maryà ¢Ã‚€Â™s Immaculate Conception became a deep theological debate in the twelfth and thirteenth centuries, and Thomas Aquinasà ¢Ã‚€Â™s rejection of the Immaculate Conception was well known (Graef 250, 279). Thus, Dante may have presented Maryà ¢Ã‚€Â™s Annunciation twice in order to underscore his own belief and acceptance of the idea of the Immaculate Conception.The wedding feast in Cana is also referenced twice in the catalogue of Maryà ¢Ã‚€Â™s virtues, so the scene also seems to suggest an important symbolic episode. When Mary tells Jesus that the wedding hosts have no wine, Christ performs his first miracle when he turns water from a well into wine. Christopher Kleinhenz remarks that Christà ¢Ã‚€Â™s miracle of changing water into wine is appropriately suited to Purgatory because the miracle has deeper theological implications:In the exegetical tradition the miracle of changing water into wine is interpreted as a sign of Jesusà ¢Ã‚€Â™s conversion of people from the ways of vice to those of virtue. This essential idea of transformation and renewal has its precise and immediate correlative here in the Purgatorio: it is an apt and effective description of the purgation process which occurs on each terrace of the Mountain. Thus, in addition to its primary function to signal the virtue of charity the citation à ¢Ã‚€ÂÅ"Vinum non habentà ¢Ã‚€? serves to introduce the larger context of the biblical passage and its interpretative tradition, which further enriches our understanding of the episode in Danteà ¢Ã‚€Â™s poem (78).However, Christà ¢Ã‚€Â™s miracle at Cana further references the Last Supper where Christ transforms wine into his blood, which is reinforced by the fact that the journey up the Mountain also occurs over the Easter weekend. Thus, Maryà ¢Ã‚€Â™s virtues seem to also recall greater episodes of the bible.While Maryà ¢Ã‚€Â™s virtues always provide the first example of the virtue contrary to the sin being punished at the beginning of each terrace of purgatory, the scenes from the life of Mary are not presented entirely in any unified or chronological manner. In fact, while she is always referenced, Maryà ¢Ã‚€Â™s name is not always provided by Dante. While her name is explicitly stated in cantos 10, 18, 20, and 22, Maryà ¢Ã‚€Â™s name is not provided in cantos 13, 15, and 25. However, Mary is instead alluded to in cantos 13, 15, and 25 by the fact that she is quoted through passages that are taken directly from the bible. The presentations of the virtues of Mary also vary in length. For example, canto 13 sums up Maryà ¢Ã‚€Â™s virtue of generosity in one line: à ¢Ã‚€ÂÅ"Vinum non habent (29). On the other hand, canto 15 provides a longer presentation of Maryà ¢Ã‚€Â™s meekness:There I seemed, suddenly, to be caught up in an ecstatic visio n and to see some people in a temple; and a woman just at the threshold, in the gentle manner that mothers use, was saying: à ¢Ã‚€ÂÅ"O my son, why have you done this to us? You can see how we have sought you sorrowing, your father and I.à ¢Ã‚€? And at this point, as she fell still, what had appeared at first now disappeared. {Purg. 15, 85-93).Canto 15 also departs from the other presentations of Mary perhaps because it contextually heightens her meekness by the fact that her name is not mentioned as well as by the fact that she speaks in Italian, rather than in Latin like she does in other cantos: canto 10 (à ¢Ã‚€ÂÅ"Ecce ancilla Deià ¢Ã‚€?), canto 13 (à ¢Ã‚€ÂÅ"Vinum non habentà ¢Ã‚€?), and canto 25 (à ¢Ã‚€ÂÅ"Virum non cognoscoà ¢Ã‚€?).However, all of the scenes of Maryà ¢Ã‚€Â™s life distill not only the essence of her human perfection but also present her, above all else, as a mother. After all, the references to Maryà ¢Ã‚€Â™s Annunciati on in cantos 10 and 25, her haste to tell Elisabeth that she is pregnant in canto 18, her birth of Christ in canto 20, and her spoken words to Christ in the temple in canto 15 and, later, at the wedding of Cana in cantos 13 and 22, all reference Mary in relation to Christ. Mary is, therefore, defined by her status as a mother while few women in Inferno or Purgatory, on the other hand, seem to be defined by their motherhood. As a mother, therefore, Mary is presented not just as a divine being but as a physical, mortal being that possesses a maternal body.In Dante and the Mystical Tradition, Steven Botterill notes, à ¢Ã‚€ÂÅ"The Mary of Purgatorio is a living being, seen constantly in action, literally an incarnation of the virtues, not merely an ethereal or impossibly idealized perfectionà ¢Ã‚€? (Botterill 157). Botterill points out that Danteà ¢Ã‚€Â™s language frequently uses physical action verbs and concrete imagery to present Mary à ¢Ã‚€ÂÅ"in terms of physical action or human situation,à ¢Ã‚€? emphasizing the fact that à ¢Ã‚€ÂÅ"Mary is always humanà ¢Ã‚€? (Botterill 158). Through Danteà ¢Ã‚€Â™s physical language, Mary runs (à ¢Ã‚€Â˜corseà ¢Ã‚€Â™), possesses a à ¢Ã‚€Â˜gremboà ¢Ã‚€Â™ and a à ¢Ã‚€Â˜bocca,à ¢Ã‚€Â™ and even (at least in Paradiso) à ¢Ã‚€Â˜fatta . . . pregnaà ¢Ã‚€Â™ (Botterill, 157). Furthermore, Mary is presented as a physical being because she often speaks in purgatory, or at least is quoted directly from the biblical text. However, perhaps the most physical presentation of Mary evokes the image of her giving birth when a shade cries out in Purgatory 20:à ¢Ã‚€ÂÅ"Sweet Mary,à ¢Ã‚€? asa woman would outcry in labor pains.And he continued : In that hostel whereyou had set down your holy burden, thereone can discover just how poor you were (20-24).Furthermore, Botterill notes that Mary is often presented in human actions. In canto 10, she à ¢Ã‚€ÂÅ"turns the key that had unlocked / the highest loveà ¢Ã‚€? by becoming the mother of Christ (42-43). In canto 18, she zealously runs up a mountain to meet Elisabeth. However, the presentation of Mary as a physical being not only emphasizes her own human nature but also the human nature of her son, who is mortal through her.Finally, as Botterill also points out, the references to Maryà ¢Ã‚€Â™s own earthly life provide her with a deeper understanding of and a deeper connection to manà ¢Ã‚€Â™s human condition. However, the worship of Mary that arose in the centuries preceding Danteà ¢Ã‚€Â™s lifetime elevated her because she was seen as more divine than ordinary man. The evocation of Mary in purgatory, therefore, underscores her virtue and her perfection, and the fact that Dante always takes the first virtue in a series from the life of Mary underscores her perfection above all other men and women.Works Cited and Works ConsultedBotterill, Steven. Dante and the Mystic al Tradition: Bernard of Clairvaux in the Commedia. New York: Cambridge University Press, 1994.Graef, Hilda C. Mary: a history of doctrine and devotion. Westminster, MD: Christian Classics, 1985.Kleinhenz, Christopher. à ¢Ã‚€ÂÅ"Dante and the Bible: Biblical Citation in the Divine Comedy,à ¢Ã‚€? Dante: Contemporary Perspectives. Ed. Amilcare A. Iannucci. Toronto: University of Toronto Press, 1997. 74-93.Shapiro, Marianne. Woman Earthly and Divine in The Comedy of Dante. Lexington: University Press of Kentucky, 1975.

Emergency Preparedness Is A Topic All Childcare Employees...

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Firstly, organizations do not task the department to offer leadership to the employees. The function rests with the managers

My Friend Andrea Essay Example For Students

My Friend Andrea Essay Most of the time people think that having a true friend is not possible. I am one of the people who think that having a true friend is possible. Andrea is the first person I met when I arrived to Chicago, looking as lost and lonely as I did. She was the first person who approach me and started a conversation. Even though we are so different in appearance and personality, we recognized how similar we were. It was in the cafeteria where I met her. I was drinking coffee when suddenly she walked through the cafeteria. I will never forget that day because it was a very special day for me. Consequently, we became friends since we met in there, and we have been ever since. Andrea is now studying medicine and just like myself is the first in her family to make it to college. Andrea, is a very passionate, bright individual who has fought against her family stereotypes and family gender roles just as me. I admire her for that particular reason. It is hard to go against your whole family to defend your beliefs. However, all that admiration at times contradicts it self. Is hard to understand how a person who is so lovely and confident can be so insecure of herself. Andrea is a young bright individual. She is full of life and is always finding a solution to her problems. She has long dark hair and two big brown eyes who tend to look smaller due to her glasses. She has fair skin with a few freckles on her cheeks. She is tall, and a little large. She used to be thin and sporty, but after high school she left many of her favorite hubbies behind and dedicated herself in full to school, and to accomplish her dreams. She wanted to prove her parents that she could do anything she set her mind to, and she did. But when she finally stopped and took a breath, she realized she had left many things that made her happy behind. She was indeed proving her parents wrong and accomplishing one of her many dreams, however, she had forgotten about herself. During that period I approached her and mention how proud I was of her for fighting for her dreams, but that she also need to distract herself. All I wanted at that point was for her to feel supported. I didn’t want her to see or noticed or mention anything about her weight gain. She barely went out and had any friends. She separated and excluded herself completely. I couldn’t remember the last time we had gone for a coffee or grab dinner together. That day I called her and invited her to dinner. She immediately said no and gave me a million of excuses who summarized to her gain of weight. She didn’t want anyone of us (her friends) to see her. That really upset me. I love Andrea with all my heart. She has always been there for me. However, at points we have our disagreements. It bothers me how insecure of her appearance she can be. I personally believe that what makes a person valuable is their attitude and their heart not their body. Is hard to see you friend who you admired and respected for being so strong and fighting against her family gender roles fall apart. In conclusion, Andrea has been a very important part of my life. She has been my best friend for many years and know I can count with her for anything. However, her attitude bother me and it makes me get angry at her. The feeling might not last long because when someone really cared about someone else the anger doesn’t last long. All I want is to see her happy and accomplish. She is my best friend and I would never like to see her suffer. At points I wish she could be more confident about her appearance as she is about her dreams.

The Amateur Scientist Essays - Space Shuttle Challenger Disaster

The Amateur Scientist The Amateur Scientist I was on my way to work, when I started to read this interesting story and I don't deny that I was a little sceptical in the beginning. But the more I read, the more I wanted to know about this man and his unique ways to define Science. I finished reading it in about 15 minutes, it literally sucked me in. This is an attempt to analyze and explain to the "audience," what my personal point of view is regarding this great genius, great mind, great scientist Richard Feynman. Defined by his colleagues as the "The brightest mind since Einstein," he explains how he used everyday tools to make scientific discoveries. How he describes his methods in a simple way makes science enjoyable and understandable, even to the average reader. I enjoyed reading the essay entitled "The Amateur Scientist," by Nobel prize-winning physicist Richard Feynman (1918-1988). I found it to be very interesting and felt that Mr. Feynman was very thoughtful. Rather than explain in technical detail about his work in physics, Feynman instead related interesting anecdotes throughout his life, as a college student and graduate student at Princeton University, that gave to the reader an understanding of his work as a scientist. The writing won my attention because his stories about his youth and his days at Princeton fascinated me. He was always exploring his environment to learn new things about science, especially how things worked. Feynman's thirst for clever things to do and clever ways to do ordinary things were remarkable. One of the best anecdotes that illustrate this point, was his experience at Princeton detailing ants' behavior. Feynman was constantly searching for the connection between hypothesis and truth, so one day at Princeton he started to observe the ants' that were coming out on his windowsill. The experiment with the ants is a reflection of this man's mind, always in search for an answer. In this anecdote Feynman explains how, with only a bit of sugar, and a couple of pieces of paper, he was able to find out many things about ants' behaviors. Feynman compares his study on the ants with the same kind of "experiment" he performed in Brazil, observing leaf-cutting ants. The author pointed out that, although the Brazilian ants seemed to be smarter, there are still some affinities with domestic ants. It is remarkable how Feynman discovered that ants have no sense of "geometry," the goal of his experiment was to determine whether or not ants have some kind of communication and if they have the ability to find their way back where the "food" was. In another part of the essay, Feynman describes how he passed his time in the "lab" when he was a young man. He enjoyed playing, building motors, and using whatever he had at his disposal to satisfy his curiosity as "scientist." Then he describes how, firsthand, with only an old microscope and a lot of patience, you can observe and find out things that are not reported in books by people who presumably, had studied the subject. "These books always simplify things so the world will be more like they want it to be." It was then that Feynman decided to observe the paramecium, under different circumstances, and discovered interesting things, which were not reflected in what books said about these microorganisms. The point is that no matter what the science's books teach, you must always look for answers yourself to satisfy your thirst of knowledge. Beyond being a collection of instructive anecdotes, there is something genuine to learn from Feynman essentially, that you can make your way through life, especially if you are curious to discover. I think many of us believe this to be true, but understanding it and doing it are very different things, and Feynman showed us how to use one's resources, and how to get the best out of them. Despite being a theoretical physicist, Feynman also spent a lot of time on understanding how things really work, and on making the perfect link between the theory and reality. The "darning needles" or dragonfly story is an example of Feynman's methods. He read in a book that dragonflies don't sting, and accidentally he found out, at his own risk, that what the book said about these "darning needles" was accurate. Feynman pointed to the fact that people do not properly explore phenomena they encounter, arguing that scientists have the responsibility to search for the truth. This essay is a terrific exploration of one man's experience discovering the world of science in an enjoyable way.