Thurgood Marshall Essay Example | Topics and Well Written Essays - 500 words

Thurgood Marshall - Essay Example Moreover she is considered as a role model for Americans in general irrespective of the sex. Sandra Day O’ Conner is believed to be a great compromiser in her approaches and opinions expressed in court. In her opinion â€Å"Society as a whole benefits immeasurably from a climate in which all persons, regardless of race or gender, may have the opportunity to earn respect, responsibility, advancement and remuneration based on ability† (Sandra Day O’Connor). She was a great advocate of equality in human right issues while she was in her office at Supreme Court as a judge. Ability was the main criteria stressed by Sandra Day O’ Conner for discriminating people rather than the sex, race or culture. Sandra Day O’ Conner actually tried to give a new dimension to the American judicial system. In her opinion the court’s role is just to interpret the law, not to legislate it. (Sandra Day O’Connor) Legislation should be done by the government or the parliament and the role of a judge is to analyze the cases with respect to the existing laws rather than creating new laws. Sandra Day OConnor was successful in giving a new direction to the American constitutional laws with respect to affirmative action, voting rights, church†and†state issues, takings under the Fifth Amendment, states rights, abortion etc. (Answers.com) Since she was a female judge, her opinions about the abortion rights has been widely accepted in America. Sandra Day O’Connor was the first female Supreme Court judge in America who was successful in giving new dimensions to American judiciary. She was successful in segregating the role of the government and the rights of the individual in American social life. Since she was the first woman judge in Supreme Court her opinions and verdicts were watched eagerly by the American public. Apart from being a female judge, she has created a unique place for her in American

In the context of TV and Movie businesses, what legal and economic Essay

In the context of TV and Movie businesses, what legal and economic issues exist, which may prevent the full exploitation of such content over the Internet To w - Essay Example works had been conducted with regards to Intellectual property issues in the cyberspace.Some of the limitations to my study became obvious to me during my research. Managing time during this hectic academic year was tough as I am one of those people who nurture a strong ambition to make my way to the top. Organisation is a key word in my personal, social, academic and professional life and I firmly believe that organisation makes any business entrepreneur succeed like success. I have made this vital principle as the guiding star of my life and so for this dissertation. I believe that harmony with my colleagues at work and class-fellows and schoolteachers can work wonders in the efficient achievement of group tasks. Last but not the least I tried to keep focused. This is partly due to my family oriented lifestyle and fatigue from my job which I need to finance the running expenditure of my further studies. This dissertation aims to explore a number of issues in the context of the intellectual property rights issues particularly in the context of the copyright industry’s historical and present reliance upon the law of copyright to acquire commercial value and basically how the advent of new technology has threatened such reliance on copyright law. The digital age seems to have compromised the concept of copyright material and has had negative outcomes for the publishing, music and the computer industries. An important example of this is the peer-to-peer file sharing system of copyrighted music. The Napster and Grokster cases are a good illustration of the legal response of the industries .The copyright industries themselves have responded with new business strategies by providing legal download services.1The internet has been famously defined as a network of networks, and the denser these networks become; the more complicated it becomes to prevent the bane of copyright infringem ent and other intellectual property violations from occurring. 2Even though the

Market Segmentation and Product Positioning Article

Market Segmentation and Product Positioning - Article Example Market segmentation by Epson the tech company manufacturing these glasses has been clearly been highlighted by the article because it touches on the glasses offering more comfort to a workplace or office setting as opposed to just entertainment as mentioned by the author of the article that one cannot walk in them comfortably down the street. The market segment being targeted here appears to be the average career individual with PowerPoint presentations, visual reports summations and whatnot. The glasses appear to be made to appeal to the group made of career enthusiasts who want to look more professional by using the smart glass mover BT-200 achieve that desired effect while in the working environment. The Working class consists of the middle class and high class envisioning the target market segment. â€Å"Samsung readies phone for your wrist† is an article by Min-Jeong Lee and Yun-Hee Kim captured on Wall Street Journal that talks about the tech giant Samsung planning to unveil a smartwatch that does not need to be tethered to a phone referred to as the wrist communicator which has developed as an innovation of the initial smartwatch concept (Lee & Kim). The article elaborates the product positioning concept because of the fact that Samsung is introducing the concept and benefit of their smart wrist watch that is yet to be launched into the world market. The company boasts of already having the leading role in smartwatch presence already in the market as opposed to its competitors like Apple Inc. that are yet to make a debut in the same tech sector. The article builds on the fact that the watch will give a different experience to the intended market because it has new exciting features than its predecessors like Galaxy Gear. The mere fact that the watch will be able to ha ve a SIM card is enough to juggle the public minds to want to associate with the product before it is launched into the market and if possible make pre-orders.  Ã‚  

Descartes and Hume’s Infinity Essay Example for Free

Descartes and Hume’s Infinity Essay The word infinity refers to several concepts but all pertains to something that is without bound or endless. Most of the time, it is used in the field of mathematics but the concept is also used in several other fields including philosophy. This paper will try to study Rene Descartes and David Humes concepts and views of infinity as well as the problems regarding their concepts.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   For Rene Descartes, the word infinity is attributed and is referred to a perfect being, to God. On the other hand, although most of his infinity raises most paradoxes that are really challenging for his empiricism, David Hume asserts that we cannot comprehend infinity. According to Descartes, infinity is the same as God or that God is the same as infinity. He also proves the existence of God by using the concept of infinity as an illustration. Descartes also said that he is able to see infinity because he is able to think and imagine a large object and as well as a larger object but not the largest object. Descartes stated the existence of god is proven by the use of infinity because according to him, if you have the idea of infinity and yet cannot witnessed it proves the existence of God. This is because our so called finite self will not be able to generate the idea of something like infinity and therefore the idea must then came from a somewhere or someone of infinite being, from God. The ability of God is also proven by infinity because according to Descartes, the continuity of thing should be conserved and therefore needs the continuous power that is supporting it. On the other hand, according to David Hume, because it is by faith that we know that God exist and so we will know his nature in the heaven. If there is a God with infinite attributes, then he is therefore infinitely incomprehensible without proportion to us human beings. Therefore Hume objects the concept of infinity because we cannot experience infinity; therefore we have no adequate idea of what infinity really is. Because of his belief and thinking, he even proposes to replace the notion of endless or unbounded, infinity, by a time and space theory. That every idea that we have is copied from a similar impression is the fundamental of Hume’s arguments. So according to Hume, our idea of God together with his attributes such as his infinite intelligence, good being and all his infinite abilities and characteristics are just products of our own mind, increasing that idea without limit those qualities. Therefore our notion and knowledge of god is not brought by any revelations or something that god put on us but rather by of us taking our normal attributes and increasing these attributes to infinity.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   The major problem regarding the theory and idea of Hume is that it contradicts some principles in geometry such as the Pythagorean theorem. David Hume’s theory includes the denial of the thesis that extension infinitely divisible. Still, how Hume critiques the idea of infinity is said to be a product of Enlightenment theory of Knowledge. Also the theories of Hume disprove the existence of God in which case most people will definitely disagree and critique and would say inverse that we does not create God but rather God created us. In this case it is certain that many people will be against Hume’s principles and ideology.   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   The problem with Descartes ideas is that he needs the existence of a perfect being in order to be able to have a clear idea of what is infinity. Also the argument of Descartes is a circular argument because he proves the existence of God using the idea of infinity and at the same time his idea of infinity relies on the knowledge of God. The clarity of his ideas is relied on God and God on his ideas. Since Descartes infinity theory relies on the concept of having an infinite and perfect being in our mind, there surely be misconceptions and understanding on the concept since our mind is able to entertain several things that may include fiction or something that is untrue. Greek gods, goddesses as well as super heroes are some of the examples that we entertain in our minds that are far and/or not part of the real world. Also since different person have different views and as well knowledge and understanding, there could be as many interpretations of the word infinity as there are people. And how about those that did not believe in the existence of God? Does that mean that they are not capable of understanding what infinity is? Definitely not and therefore Descartes’ concept of infinity applies to limited people only. The main similarity and difference between Rene Descartes ideas of infinity to that of Hume is that both of them uses the concept of God making their argument. They both use the concept and knowledge of a so-called infinite being in their arguments. Also they are in different and in conflict because Descartes proves the existence of God by using the concept of infinity and Hume do the opposite, disproving the existence of God as disproving the concept of infinity. In Descartes statement, infinity exist although we cannot see it. The mere fact that the idea of infinity is in our minds prove that there really is an infinite being, a God that created all things and that sustains it by his infinite attributes. On the other hand, Hume believes that we cannot comprehend and understand infinity and it therefore there exist no such thing. It can be said that both Descartes and Hume have an idea of what infinity is. Their difference is the idea whether infinity is achievable or not. For Descartes, infinity or God exist although we cannot see it or even imagine it; that basically is infinity. On the other hand, Hume disapprove the concept of infinity saying that since we cannot see or visualize infinity, infinity does not exist and should be replaced by something that exist, something real like time and space. Although the two ideas are conflicting in can be said that they are truly believable and without further and close study of the matter, we may really be misguided. Still, whether we believe Descartes or Hume depends on us, no one will force us to believe someone. What is important is that we really have the basis of our beliefs. Reference Brown, R. G. (2007). God, Dog and Spark. Retrieved December 04, 2007 from   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   http://www.phy.duke.edu/~rgb/Poetry/hot_tea/hot_tea/node31.html Holding, J. P. (No Date). Humaen Understanding. Retrieved December 04, 2007 from http://www.tektonics.org/gk/hume01.html Leahy, J. P. (2000). Infinity and Eternity of the Universe. Retrieved December 04, 2007 from http://www.jb.man.ac.uk/~jpl/cosmo/infinity.html

Analysis Of Radicalisation And Extremism Criminology Essay

Analysis Of Radicalisation And Extremism Criminology Essay Radicalisation is a complex term which has different meanings and can be used in different contexts. To be radicalised does not necessarily mean that one has to resort to violence or terrorism. It is not a synonym to extreme religious teachings or activities either. Radicalism can be intolerant behaviour or intolerance towards the views of other people. It can be intolerance towards homosexuality, ethnicity, race, colour, religion. Being radical can be intolerance towards the western culture or Asian immigrants living in Britain as well. The US Southern Baptists do not recognise homosexuality as a valid alternative lifestyle (Kahn, 2006). The army of God, a Christian extremist group in the US murders doctors who practice abortion (Gray, 2007). A former Dutch immigration minister sought to deny asylum to lesbian, gay, bisexual and transgender Iranians, threatening to deport them back to Iran which imposes a death penalty on homosexual conduct (Human Rights Watch, 2007). Do the above examples not illustrate radical and extremist behaviour? Therefore Radicalisation can vary from having extreme views about something to intolerant behaviour towards certain people, to violent radicalisation which has severe consequences. For the purpose of this research we shall look into extremist radicalisation or violent radicalisation with religious or political aims. According to Precht (2007), Radicalisation is a process of adopting an extremist belief system and the willingness to use, support, or facilitate violence and fear as a method of effecting changes in society. In this definition we can see that a person is radicalised when they adopt an extremist belief system and perceive society as defective and aim to change it through non-violent or violent ways. There is a very fine line between extremism and radicalisation. According to Archbishop Desmond Tutu extremism is when you do not allow for a different point of view; when you hold your own views as being quite exclusive; when you dont allow for the possibility of difference (Tutu, 2006). One could argue that there is nothing wrong with extremism or radicalisation, as it does not necessarily lead to violence but on the other hand the very fine line can easily be crossed over. However when extremism starts to have a political end, for example to force governments to the table of negotiation or to changes in policy it then converges into radicalisation (Davies, 2008). And when the willingness to use violence for a political or religious change combines with this radicalisation it can lead to terrorism. Radicalisation is a process where an individual adopts extreme political or religious ideas and goals, becoming convinced that the attainment of these goals justifies extreme methods (Ongering, 2007). In the context of this research we shall look into Islamist radicalisation or violent Islamism. Before we look into the literature we should not confuse the terms Islam and Islamist. Islam is a religion and the follower of this religion is known as a Muslim not an Islamist. Islamist or Islamism is a term coined by the West to differentiate between Islam the faith or religion and Islamism as the ideology or political Islam. Islamism refers to a political ideology that strives to create a state and society in conformity with religious doctrine and Shariah (Islamic) law. An Islamist is a person who uses religious arguments to further political goals; in contrast a militant Islamist or violent Islamism is when there is a willingness to use violence to advance their goals (Precht, 2007). Again there is a difference between adopting political Islam in a non-violent way, as many Muslim organisations in the contemporary world do, and adopting political Islam in a violent way portrayed by the violent acts perpetrated in the name of Islam by certain groups and individuals who distort the teachings of Islam in their own extremist ways. It is the latter that leads to terrorism. How do young Muslims become radicalised and resort to violence. There have been numerous studies with respect to the process of radicalization. In the view of the NYPD (New York City Police Department) study, the adoption of the Salafi-Jihadi ideology is a key driver that motivates young men and women to carry out acts of violence and terrorism (Silber and Bhatt, 2007). This study conducted by the NYPD (Silber and Bhatt, 2007) suggests that the radicalisation process is composed of four distinct phases. The first phase is pre- radicalisation, in which an individual has a normal life and this is a period before the journey to extremism and the adoption of Salafi-Jihadi ideology. The second stage is self-identification, where individuals explore Salafi Islam and move away from their old identity towards a new world view and begin to associate themselves with like minded people. The catalyst in this phase usually is a cognitive opening or a crisis like losing a job or international conflicts involving Muslims. The third stage in the process is indoctrination, where the adopted Salafi-Jihadi ideology intensifies. This leads the individual into militant jihad and this phase is usually facilitated and driven by a spiritual sanctioner. While the final and fourth stage is jihadization, where individuals accept their duty to participate in jihad and self designate themselves as holy warriors. Ultimately they begin operational training for jihad or terrorist attacks (Silber and Bhatt, 2007). For Silber and Bhatt (2007) a person is radicalised when they go through these stages in a systematic way as if it were a funnel. Some would go all the way through the funnel and become terrorists and others would exit in any of the early stages. An important point to note in their study is: Entering the process does not mean one will progress through all four stages and become a terrorist. However, it also does not mean that if one does not become a terrorist, he or she is no longer a threat. Individuals who have been radicalized but are not jihadists may serve as mentors and agents of influence to those who might become the terrorists of tomorrow (Silber and Bhatt, 2007:84) I beg to differ with Silber and Bhatt (2007) on the observation quoted above. It is not necessary that if a person does not go through the whole process of radicalisation and exits at some stage, we should still perceive him or her as a threat. There is ample evidence that many individuals who have been radicalised and who do not become terrorists can still continue and live as normal peace loving citizens. They do not always serve as mentors or agents of influence for the terrorists of tomorrow. If we study biographies of former Islamist radicals or extremists, we do come across real life examples of people like Ed Husain, Majid Nawaz, Shiraz Maher and Hassan Bhatt who joined radical Islam in Britain, got radicalized to a great extent and then left it, becoming normal peace loving citizens of their country (Biggar and Hogan, 2009). Ed Hussain, a former Islamist radical tells his story of how he joined radical Islamist groups in Britain, moving from Jamaat Islami to Young Muslims Organisation (YMO) and then to the more radicalised Hizb-ut-Tahrir. After several years of activism in radical Islamist groups he finally realized in the mid 90s that he was disillusioned with these groups and became more interested in traditional Sufi Islam and non political scholars in Islam. Living a normal life with his wife in Britain, he is a devout Muslim and a believer in traditional Islamic teachings and has shunned radical and political Islam (Husain, 2007). Realizing how he misinterpreted Islam initially and fell prey to radical and political Islam; and viewed Islam as an ideology rather than a religion, he states: For me, being a Muslim is not a political identity- Islam does not teach us a monolithic approach to life. The Prophet did not create new systems of government, but adopted existing paradigms from seventh-century Arabia (Husain, 2007:269) This refutes Silber and Bhatts (2007) study because their radicalisation process does not acknowledge that radicalized individuals can revert back to a normal peace loving life. It does not have room for individuals who have been radicalised and then shunned radicalisation, as they are still seen as a threat in their model. Husain furthers his argument and explains how he feels about the non political nature of Islam, In Mecca I met Muslims who were unalike in their background and culture but united in their belief. For me that is the true ummah- a spiritual community, not a political bloc (Husain, 2007: 269-70). Another example is Majid Nawaz, who got involved with radical Islamist groups in Britain and later realized how he had misinterpreted Islam: As I studied various branches of traditional Islamic sciences, however, I grew more and more surprised. The sheer breadth of scholastic disagreement that I found, on issues I had believed were so definitive in Islam, surprised meà ¢Ã¢â€š ¬Ã‚ ¦ It slowly dawned on me that what I had been propagating was far from true Islam. I began to realise that what I had subscribed to was actually Islamism sold to me in the name of Islam (Nawaz, 2007). However, having explicated that, it does not mean that the study carried out by Silber and Bhatt (2007) does not hold any relevance at all regarding the radicalisation process. I concur with their view that extreme religious ideology (Salafi-Jihadi) is a key driver that motivates young people to get radicalised. The spread of Salafi-Jihadi ideology and books by radical ideologues such as Mawdudi and Syed Qutb have proven to have great influence in the radicalisation process of individuals (Husain, 2007; Nawaz, 2007; Change Institute, 2008) I will shed some light on another model of the radicalisation process with similarities to Silber and Bhatts (2007) model. Tomas Prechts (2007) analysis on the radicalisation process is similar with the four stages by Silber and Bhatt (2007). Precht (2007) explains that there is no single cause or catalyst for radicalisation. One of the differences in these models is that in Prechts model, he focuses on the far broader cause of extremism rather than the individuals adoption of the Salafi-Jihadi ideology in his conversion and identification stage. He focuses on three broad sets of causes which are: Background factors: a Muslim identity crisis, experiences of discrimination, alienation and perceived injustices Trigger factors: Western foreign policy and provocative events, the presence of a charismatic leader or adviser and the glorification of jihad Opportunity factors: These are venues or locations where like minded people meet for the purpose of radicalisation by giving inspiration or serving as recruiting grounds. For example the internet, mosques, schools and universities and sports activities (Precht, 2007). For Precht radicalisation or terrorism is: Largely viewed as a sociological phenomenon where issues like belonging, identity, group dynamics, and values are an important element in the transformation process. Religion, as such, play an important role, but for some it probably rather serves as a vehicle for fulfilling other goals (Precht, 2007:71) Criticizing the religious ideology driven radicalisation process, Sageman (2004), emphasises the role of social bonds in the radicalisation process, social bonds play a more important role in the emergence of the global Salafi Jihad than ideology (Sageman, 2004:178). In another research study he concludes that the terrorists studied during trials in Western Europe and North America were not intellectuals or ideologues (Sageman, 2008:156-7). He believes that less focus should be placed on ideology and religion and instead the discourse should focus more on social networking to radicalisation and the jihad movement. Studying the profiles of radical Islamists we can see many inconsistencies. Some are well educated, some are well off, others genuinely poor, some are married, others single, some are western born and educated, others are foreign students, and some had integrated well in western society while others less so (Al-Lami, 2008) On the other hand certain similarities have also been identified in studying radicalised individuals. A key factor is that the majority of Muslim youth in the west who became radicalised or got involved in terrorism were religious novices. They had superficial knowledge of Islam and were easy lured into radical and extremist ideologies, distorting their interpretation of Islam. Since they were novices they could not authenticate this extreme version of Islam taught to them by radical preachers (Sageman, 2004; Choudhury, 2007; Husain, 2007). An interesting concept about radicalisation is offered by Mandel (2008), who says to be radical is to be extreme relative to something that is defined or accepted as normative, traditional, or valued as the status quo. What he means is that its a matter of perspectives. What one group may regard as radical, another may regard that as normal or acceptable. Adversaries may each regard the others act and motivating belief systems as extreme, perhaps overly so. In this sense, the attribution of being a radical or radicalised may be intended by the attributer as a negative characterization of the attributee. More specifically, the attributer may use the term radical to convey that the attributee poses a source of threat to the attributers traditional way of life (Mandel, 2008:9) Keeping this concept of perspectives in mind, it implies that for liberal governments in Britain, Islamists or Jihadists are seen as radicals who threaten their way of life. But for the Islamists the label may be seen as a virtuous characteristic associated with attempts to return to a society in line with their own belief systems and values. But this kind of concept can be a bit problematic in the sense that there is no universal definition of what is right and what is wrong. There are no black and white truths when it comes to belief systems or ways of life. What would be the limit of going radical in either direction, whether liberal or Islamist? Some scholars do not differentiate between the different forms of Islam and see the problem with Islam as a whole rather than with Islamism or radical forms of Islam. In their view Muslims are a different civilization altogether, and are convinced about the superiority of their culture (Huntington, 1996). The problem with this view is that it treats Islam as monolithic and uniform religion. In reality Islam is not like that and has many different faces and interpretations across both historical time and at the present (Murshed and Pavan, 2009:3). Identity politics is another key factor that contributes to radicalisation. Muslim youth in the West feel a need to carve out their own identities, because they cannot relate to their parents ethnic communities and the Western societies they live in simultaneously. Another key catalyst for radicalisation and terrorism is western foreign policy, which has backfired domestically; conflicts in Iraq, Afghanistan, Palestine, Bosnia and Chechnya come to be seen as crusades against Muslims (Al-Lami, 2008). Socio-economic disadvantage and political factors such as the Wests foreign policy with regard to Muslims and certain historical grievances play a part in the development of radicalisation (Murshed and Pavan, 2009). There have also been instances where opportunistic politicians in Western Europe have created hatred amongst the majority and minority communities, producing a backlash. Racism and anti Muslim immigration has also been seen as a driver for the radicalisation process, All over Western Europe there has been growth in single issue, anti-immigrant, especially anti-Muslim immigrant partiesà ¢Ã¢â€š ¬Ã‚ ¦racist messages that breed fear of minorities like Muslims, can emanate from attention seeking politicians, who campaign on a single issue that scapegoat a particular group for all of societys ills (crime, unemployment and so on) (Murshed and Pavan, 2009). Socio-economic deprivation, low education and unemployment have been one of the most common explanations for radicalisation. Statistics show that Muslims, compared to other religious groups, have the highest rates of unemployment, high prison population and poor housing facilities (Awan, 2007:211). However Sageman (2004) does not accept this explanation of radicalisation. He mentions that out of the 172 biographies of Salafi-Jihadists he examined, over 60 percent were well educated and a high proportion of them were professionals and most had semi-skilled occupations. Another interesting illustration of the radicalisation process in British Muslims is given by McRoy (2006). He suggests that there has been a systematic radicalisation in British Muslims mainly due to a number of incidents or events starting from 1988 with the controversial and anti-Islamic book, The Satanic Verses. The publication of Salman Rushdies book The Satanic Verses in 1988 was the defining watershed for British Muslim Identity and activism (McRoy, 2006:10). The book was publically burned in Birmingham, giving very strong signs of radical behaviour. The second major event was the Gulf Crisis of 1992-93, when Iraq invaded Kuwait, which was seen as an anti-imperialist action by Iraq. And when Britain supported the war against Iraq whilst rejecting similar action to end the Israeli occupation of Palestine, it created more hatred towards the West and Muslims felt that the West had double standards when it came to helping out Muslims. And then came the Bosnian Crisis, when Muslims lost faith in the West and this fuelled radicalisation amongst British Muslims (McRoy, 2006). It is almost impossible to say with certainty what the causes of radicalisation are, as it is difficult to know whether a factor is instrumental or merely present. It is more helpful to think about radicalising agents- factors which are present and appear frequently across different cases, for example, key places, charismatic leaders, relationship links, experiences and assumed grievances (Briggs and Birdwell, 2009). As we have seen in the literature, there are many reasons scholars have stated for the radicalisation process. Religious ideology (Salafi-Jihadi), political ideology, social bonds, perceived injustices against Muslims around the world (Bosnia, Kashmir, and Palestine), Western foreign policy, influence by charismatic leaders, poverty and deprivation, low education, unemployment, identity politics, racism, anti- Muslim immigration and so on. Having understood that the radicalisation process can occur by any of these reasons or factors, for the purpose of this research I shall look into another factor that has not been given the attention and importance it deserves by many Western governments, that is radicalisation and violence caused by state power or by the policies which are developed for countering radicalisation and violence. How the UK counter terrorism policies have impacted on radicalising individuals in the UK. It is surprising why the UK government and the intelligence committees, while assessing the effectiveness of the counter-terrorism policies, did not acknowledge the potentially damaging effect counter-terrorism measures themselves can have in contributing to radicalisation (Blick et al, 2006). When we say counter terrorism policies it implies both domestic and foreign policies for the purpose of this research. Although there has been literature regarding this aspect, but this factor (state-power) has rare ly been treated as an independent factor which added to other factors could also perpetuate or contribute to the radicalisation process. I am undertaking this research to contribute to the growing literature in this area. Chapter 2: Policy Development and UK Counter terrorism strategy: If we look at UKs history in creating coercive counter terrorism laws, which targeted specific communities, it dates back to 1974, when the Prevention of Terrorism Act (PTA) was introduced, to deal with the Irish political violence (Hillyard, 1993). These laws were targeting the Irish community as a whole and were seen as a cause of the continuity and increase in the scale of the Irish related violence. The PTA established a dual system of justice, where conventional criminals who committed crimes such as murder, rape, theft were tried in the ordinary criminal justice system while a shadow and more draconian system developed to deal with those suspected of Irish terrorism'(Hillyard:1993). However For the purpose of this research, I shall discuss and analyse the legislation and counter terrorism strategies, post September 11th 2001. This chapter is divided into two parts. The first part shall discuss the Counter terrorism strategy (CONTEST) of UK with special reference to the developments after September 11th 2001. The basis of the analysis on the legislation will be drawn from the terrorism act 2000. It will unfold the important components of the anti terror legislation through the analysis of CONTEST. The second part will focus on how this counter terrorist strategy was developed and the sources which have influenced these developments by examining it through a policy transfer model. This chapter will provide a foundation for the remaining part of the research. I. UK Counter terrorism strategy (CONTEST) There are five major pieces of legislation in the UK to combat terrorism, and these legislations and laws are the foundation of the CONTEST. They are Terrorism act 2000; Anti-terrorism, Crime and Security Act 2001; The Prevention of Terrorism Act 2005; The Terrorism Act 2006 and The Counter-Terrorism Act 2008. The UKs Counter-terrorism strategy knows as CONTEST, has been in existence since 2003 but was first published in 2006 and revised in 2009 to acknowledge the changing threat of terrorism (HM Government, 2009). The strategy has four elements- the four Ps: Pursue, Prevent, Protect and Prepare. For the purpose of this research I shall discuss the Pursue and Prevent elements of the CONTEST. Pursue, is the most important priority for the government because it deals with stopping terrorist attacks. The pursue element of CONTEST aims to reduce the terrorist threat to the UK and UK interests overseas through the detection and investigation of terrorist networks and the disruption of their activities (HM Government, 2009:61). The Pursue element of CONTEST is intelligence led and it aims at close coordination and collaboration of domestic police and intelligence agencies as well as international agencies. This intelligence gathering is used to disrupt terrorists, by the use of prosecution as the first option but if that is not possible then other options like, deportation, control orders, freezing and seizing financial assets and proscription of organisations, can be used as alternative means. Successful prosecution in the courts, based on gathering the necessary evidence and apprehending those involved in planning acts of terrorism before they can carry out their intentions is the preferred method of disrupting terrorist activities according to CONTEST (HM Government, 2006:20). In facilitating the prosecution of suspected terrorists, section 44 of the Terrorism act 2000 extended the police powers of stop and search, which were widely and sometimes disproportionately used as a component of the pursue element of CONTEST. According to section 44, a senior police officer may specify or designate areas or places in which an officer may stop and search vehicles, drivers or pedestrians on suspicion of being involved or aiming to carry out terrorist activity (Terrorism Act, 2000 online: http://www.opsi.gov.uk/acts/acts2000/pdf/ukpga_20000011_en.pdf) These stop and search powers of the police have been very controversial and are disproportionately used against some communities. In 2004-2005 police stopped and searched 35,800 pedestrians, vehicles and occupants under section 44 and arrested only 455 people (just over 1 percent of those stopped). Very few of these 1% arrested, relate to terrorism. This law has been targeting Asians communities and has created a wedge between community relations which has dangerous consequences (Blick, et al 2006). There has always been speculation about the disproportionate use of these stop and search powers on certain communities. On one hand ethnic profiling could be seen as necessary to identify criminals or terrorists, as some people would argue that it is amongst some ethnic groups that terrorists belong. But on the other hand if a terrorist belongs to the Muslim community for example, is it fair to target the whole Muslim community and assume that there are more terrorists amongst them. Or do we need the help of that particular community to identify terrorists. If we target them disproportionately, there is a chance of isolating them and losing that opportunity of winning their support and confidence in order to identify terrorists or criminals. After the September 11th 2001 attacks there was greater collaboration between UK and US police and homeland security departments which led to greater searches. Between 2001 and 2007 there were 205,000 police searches for terrorist related activities in England and Wales. Out of these 205,000 stops and searches there were only 2,571 arrests, just 1 percent of the total (Pantazis and Pemberton, 2009a). Another controversial law is the pre-charge detention. Under section 41 of the Terrorism Act 2000, the police may arrest someone on reasonable suspicion that they are a terrorist and keep them in detention without charge till seven days (Terrorism Act, 2000). Pre-charge detention was further extended to 14 days in 2003 and then to 28 days by the terrorism act 2006, and now it is the highest number of days (pre-charge detention) compared to any democracy in the world (Liberty, 2007). The Joint Committee on Human Rights has noted that preventive detention is not permissible under article 5 (the right to liberty and security of a person) of the European Convention and warned that it could not be introduced without a derogation, which would require the government to claim that the life of the nation is in peril (Blick et al, 2006:48). This 28 day pre-charge detention has been vilified by human rights organisations all over UK. They are of the view that the police dont need 28 days to investigate someone on suspicion of terrorist activities. Between the time the pre-charge detention for 28 days was passed and October 2007, there were 204 arrests under the terrorism act. Out of 204 suspects only 11 were detained for more than 14 days. Eight of these were charged and three were released without charge (Liberty, 2007). This shows how14 days are more than sufficient for investigating suspected terrorists. The Terrorism Act 2000 gives the home secretary the power to proscribe groups involved in terrorism, and membership of a proscribed group is illegal. By 2009, 59 terrorist groups were proscribed by this act, including 14 groups belonging to Northern Ireland (HM Government, 2009). The 2006 terrorism act also makes it a criminal offense to encourage terrorism directly or indirectly inciting or encouraging others to commit acts of terrorism. This includes an offense of the glorification of terror- people who praise or celebrate terrorism in a way that may encourage others to commit a terrorist act. The maximum penalty is seven years imprisonment (Guardian, 2010: http://www.guardian.co.uk/commentisfree/libertycentral/2009/jan/19/terrorism-act-2006). Many political groups and organisations are banned as a result of the pursue element of CONTEST, granted by the terrorism act 2000. A range of activities, including non violent activities of some of these groups, whose aims are geographical and political with regards to internal strife and conflict in their home countries such as Kurdistan, Sri Lanka, and Kashmir are banned and criminalized. These groups have connections to minority ethnic and refugee communities in UK. Supporting and even attending meetings of these groups is banned (Pantazis and Pemberton, 2009a). Some of these groups are not terrorist organisations but aim to over throw their local governments due to oppression and violence against them. Are we not limiting the freedom of expression through the use of these coercive measures? The UK has always been seen as a champion of the freedom of expression and the freedom of speech, but it is not true any more. The 2001 Anti-terrorism, Crime and Security Act (ATCSA), which was introduced as a result of the September 11th attacks, led to new measures on asset freezing, account monitoring and cash seizures (HM Government, 2009). The 2008 Counter-Terrorism Act further strengthens police investigatory powers by introducing post-charge interviews. Other measures have been introduced to deal with suspected terrorists who cannot be prosecuted. There are control orders, created by the 2005 Prevention of Terrorism Act, for individuals suspected of posing a terrorist risk but for whom a trial or deportation is considered impossible. These place indefinite and severe restrictions on an individuals movement, communication and associations through curfew, tagging and surveillance. They have proven to be among the most controversial of measures because they require no finding of guilt by the courts (Pantazis and Pemberton, 2009b). The Prevent element of CONTEST is concerned with radicalisation of individuals and how to stop them from becoming terrorists. The aim of the prevent element is to stop radicalisation, reducing support for terrorism and discouraging people from becoming terrorists (HM Government, 2009:83). In order to understand how this strategy works I shall look into the definition of terrorism, provided by the terrorism act 2000, around which all these laws and legislations are established. But the Irony is that the definition of terrorism provided by the government is so broad, that it includes a lot of non-violent activity, threats or acts of serious violence against a person, damage to property and serious disruption of an electronic system as well as acts that create a serious risk to the health or safety of persons, whenever such acts or threats are made for the purpose of advancing a political, ideological or religious cause (Terrorism Act 2000, online) This definition gives the police and law enforcement agencies too much discretion. Many legitimate gatherings can be targeted by the use of this definition. For example, for several years cyclists have taken to the streets in cities around the world. The aim of the gatherings has been described as to reclaim the streets. However due to such a huge number of participants these rides can seriously disrupts traffic and can be said to pose danger to the health and safety of cyclists as well as other road users. They can also intimidate a section of the public; they arguably fall within the definition of terrorism (ARTICLE 19, 2006). The important components of the prevent element of CONTEST (HM Government, 2009) involves, challenging the ideology behind violent extremism and supporting moderate Muslim scholars and influential voices in order to defy the extremist ideology. Disrupting those who promote violent extremism and supporting the places where they operate. According to the government, the radicaliser is as important as the radicalised. Therefore using the powers under the 2006 terrorism act, the police will prosecute those who encourage or glorify terrorism and take action against the places where they operate. Supporting ind

Women in Music Entertainment Essay -- Alicia Keys Gwen Stefani Essays

Women in Music Entertainment There are so many talented female artists in music today that it's hard not to think of some right off the top of my head. Not only do they have great voices, but they're successful and confident, not to mention pretty darn rich! Some of these artists knew that they were going to become a star while they were still in diapers. The two females that I will be highlighting are two of the younger musical talents that are out in the industry at this time. They both worked hard to get to where they are today by starting off with many of the same dreams and aspirations many of us women share. These women have contributed so much at such a young age that it's almost hard to believe. Music is such a strong influence to many people today. It's especially nice when you can relate to the message that the singer is trying to provide. Sometimes it's almost as if the person is singing about your life or a situation that you are also going through. Music can heal, it can bring joy, pain, forgiveness, and realization to many of the problems we face today as women, or just as people. The first talented musician that I would like to talk about is a beautiful young woman who is pretty new on the scene, Miss Alicia Keys. Alicia Keys, who is biracial, grew up in Manhattan, New York, with her ultra-supportive mother, who put Alicia through piano lessons at the age of five. She studied classical music, and grew up to collaborate it with a jazz/hip-hop/R&B soul kind of sound. Not only can this girl sing and play the piano, she also writes her own music. Highly sought after by different record labels, Alicia Keys was signed to Arista Records in 1998. There, she continued the proc... ...o a whole new level. Gwen is always ever changing and an inspiration to many people. Her look is so different from others with her unique fashion and personality. She has even collaborated with other types of artists such as "Moby," and rapper "Eve." Gwen has graced the covers of numerous magazines, and her videos can be seen about everyday on MTV. "I'm going to be myself. I can't pretend I don't like to wear lipstick. I can't pretend that I didn't grow up playing Barbie," she said. "I guess a lot of girls feel the same way. I feel really kind of proud for that fact. I never thought I'd influence anyone," said Gwen in her interview. Well Gwen, you don't have to pretend. You're at the top, and making great music. I like you just the way you are. I'm sure many would agree! Oh, and keep on the lookout for No Doubts new CD â€Å"Rock Steady† set to come out on December 11th.

A critical analysis of The Great Gatsby Essay

It is all useless. It is like chasing the wind.† (Ecclesiastes 2:26). The â€Å"it† in this case, F Scott Fitzgerald’s groundbreaking novel The Great Gatsby, refers to the exhaustive efforts Gatsby undertakes in his quest for life: the life he wants to live, the so-called American Dream. The novel is Fitzgerald’s vessel of commentary and criticism of the American Dream. As he paints a vivid portrait of the Jazz Age, Fitzgerald defines this Dream, and through Gatsby’s downfall, expresses the futility and agony of its pursuit. Through Gatsby’s longing for it, he depicts its beauty and irresistible lure in a manner of which the Philosopher himself would be proud. The aspects of the American Dream are evident throughout Fitzgerald’s narrative. Take, for example, James Gatz’s heavenly, almost unbelievable rise from â€Å"beating his way along the south shore of Lake Superior as a clam-digger and a salmon-fisher† (Fitzgerald 95) to the great, i.e. excessive, Gatsby, housed in â€Å"a colossal affair by any standard†¦ with a tower on one side†¦ a marble swimming pool, and more than forty acres of lawn and garden† (Fitzgerald 11). The awe in which Fitzgerald presents his awakened phoenix clearly conveys the importance of improvement, or at least what one thinks is improvement, in the American Dream; it is not necessarily a life of excesses and wealth Fitzgerald defends as the Dream, for the audience sees clearly their detriments in the novel through Tom and Daisy, but rather a change in the style of life, reflecting the equally-American pioneering spirit. Nevertheless, wealth does certainly play an important role in the American Dream. With wealth, supposedly, comes comfort, as Nick mentions regarding his home: â€Å"I had a view of the water, a partial view of my neighbour’s lawn, and the consoling proximity of millionaires† (Fitzgerald 11). Wealth, states Ross Possnock in his quoting of Karl Marx, is the great equalizer of inequality: I am ugly, but I can buy the most beautiful woman for myself. Consequently, I am not ugly, for the effect of my ugliness, its power to repel, is annulled by money†¦ does not my money, therefore, transform all my incapacities into their opposites? (Possnock 204). Read Also:  Critical Response Essay Topics Gatsby’s incapacities, generally of an emotional nature, inhibitions preventing his successful capture of his long-lost love, Daisy, are washed away with the drunkenness provided by the dollar: However glorious might be his future as Jay Gatsby, he was a present a penniless young man without a past, and at any moment the invisible cloak of his uniform might slip from his shoulders†¦ He took what he could get, ravenously and unscrupulously – eventually he took Daisy one still October night (Fitzgerald 141). Once armed with the lucre, however, he is prepared to contribute equally to the relationship, making it truly an equal relation of love. Love represents the other side of the coin of wealth: as opposed to material wealth, it refers instead to emotional wealth. Whatever its plane of existence, love plays a pivotal role in the American Dream, in Gatsby’s Dream. Perhaps love is the most valuable of the aspects presented thus far of the Dream; â€Å"He hadn’t once ceased looking at Daisy, and I think he revalued everything in his house according to the measure of response it drew from her well-loved eyes† (Fitzgerald 88). Such is his love for her; the bootlegging Gatsby values this emotional wealth to the extent that he essentially abandons the material for just a moment, losing himself in the winds of passion stirred up by the swaying of Daisy’s dress as she inspects Gatsby’s lookout tower for the green light. His emotional wealth is so suddenly multiplied that â€Å"none of it [his possessions] was any longer real. Once he nearly toppled down a flight of stairs† (Fitzgerald 88). Sharing the same side of the coin is the need for social acceptance. Gatsby prides himself on his openness; his lavish parties where strangers â€Å"came and went without having met Gatsby at all, came for the party with a simplicity of heart that was its own ticket of admission† (Fitzgerald 43), proof of not only his tolerance, but also of his acceptance of those whose drinking make him grow â€Å"more correct as the fraternal hilarity increased† (Fitzgerald 51). Gatsby certainly wants the people on his side: from his house labeled a  Norman â€Å"Hotel de Ville,† or City Hall, open to the public, to Lucille’s replacement dress from Croirier’s, courtesy of Gatsby, no expense is too great in his quest to win others support. Gatsby needs as much popular support as he can get, in the face of such random acts of contempt as â€Å"he killed a man once† (Fitzgerald 45) to â€Å"he was a German spy during the war† (Fitzgerald 45). Improvement, wealth, love, popularity: all contribute to the definition of the American Dream. What is missing from the preceding list is, however, perhaps the most important quality of all: that the American Dream is exactly that, a mere dream. â€Å"Our eyes can never see enough to be satisfied; our ears can never hear enough† (Ecclesiastes 1:8). The key words here are â€Å"never† and â€Å"satisfied†; it is the essence of the American Dream, satisfaction. Unfortunately, the quest for satisfaction and happiness is unending, like eternally chasing one’s tail; hence the â€Å"never.† It is a vicious circle, one of many traps laid out by Fitzgerald for the sake of educating his audience of the perils of imagination. Indeed, given the thin line between the intrinsic desire for self-improvement and the waste and futility of pursuing mental illusions, and the consequences of the latter, the peril is quite extreme. Esteemed Gatsby inquisitor Marius Bewley succinctly defines the American Dream as â€Å"life on a level at which the material and the spiritual [i.e. imaginary] have become inextricably confused,† (Bewley 37) whose â€Å"blackest devils [are] limit and deprivation† (Bewley 38). Higher and higher the summit of its ideals climb, until surely and eventually the mountain becomes insurmountable for mortal man. â€Å"What has happened before will happen again. What has been done before will be done again† (Ecclesiastes 1:9). Such is Gatsby’s battle cry as he marches off on a mission to re-discover, or rather to re-implant, the passion he found years earlier in the person of Daisy: † ‘Can’t repeat the past?’ he cried incredulously. ‘Why of course you can!†¦ I’m going to fix everything just the way is was before,’ he said, nodding determinedly. ‘She’ll [Daisy] see’ † (Fitzgerald 106). So begins the heartbreaking circle which started on that selfish day â€Å"in the middle of spring with the arrival of Tom Buchanan†¦ The letter reached Gatsby while he was still at Oxford†Ã‚  (Fitzgerald 144). Just as Daisy re-enters Gatsby’s life and sets the circle moving, does she fulfill the reverse: she, in an equally shocking and abrupt manner, flees Gatsby, his eyes still scintillating in the reflection of the Dream, thus bringing this aspect full-circle and pounding in the first nail in the Dream’s coffin. The second nail to further seal the coffin is the revolving door quality of the rise and fall from rich to poor as the pocketbooks of the Dreamers lines with money, their moral character is chipped away. Once the conscience is destroyed, one can predict that as the money runs out, character returns. Proof of this circle is offered towards the end of the novel: heading back into East Egg from the city after a tense incident on a scorching summer’s day, Gatsby and Daisy spend their last moments together in the car; upon her return to East Egg, Daisy, Gatsby’s most valued possession, the standard against which â€Å"he revalued everything in his house† (Fitzgerald 88) leaves him and returns fully to Tom, thus leaving Gatsby â€Å"bankrupt.† As this decision transpires, Gatsby selflessly accepts the blame for the accident where Daisy, in control of the car, is at fault. Given the sheer number of its examples, the lack of morals in the materially-rich is indeed an element Fitzgerald wished to impress upon his audience. The lack of respect for life present in high society is demonstrated most strongly by Daisy’s relationship, or lack thereof, with her daughter, Pammy. Appearing only once or twice in the novel, Pammy’s non-existent role in the plot and Daisy’s life prove Daisy’s misplaced priorities as a mother and as a â€Å"successful† American Dreamer. Neglect becomes synonymous with high society in Chapter II; Myrtle’s Airedale, referred to simply as one of Mrs. Wilson’s â€Å"other purchases† (Fitzgerald 31), is last seen â€Å"sitting on the table with blind eyes through the smoke, and from time to time groaning faintly† (Fitzgerald 38) as â€Å"people disappeared, reappeared, made plans to go somewhere† (Fitzgerald 38). By the end of the book Pammy and the dog (Myrtle doesn’t even bother naming him)  are forgotten, victims of the American Dreamers’ quest for happiness. Daisy’s whims wreak havoc on other’s lives as she continues her quest for â€Å"happiness,† driving Gatsby’s car at supersonic speeds, plowing through Myrtle Wilson’s body†¦ and not even bothering to stop. Not only does she continue without batting an eye, Daisy allows Gatsby to essentially hang for her crimes without a simple â€Å"I’m sorry† or a token â€Å"I love you.† Tom, for his part, forgets the woman in favour of whom he cheats on Daisy. â€Å"There was an unmistakable air of natural intimacy about the picture, and anybody would have said that they were conspiring together† (Fitzgerald 138). Fitzgerald sums up his judgement of the financially-superior/morally-inferior: They were careless people†¦ they smashed up things and creatures and then retreated back into their money or their vast carelessness, or whatever it was that kept them together, and let other people clean up the mess they had made (Fitzgerald 170). The mess they had made; the heaps of ashes left in their wake. Unfortunately, dreams don’t come cheap. Nor do they come without work. The dreams achieved by high society, such as the creation of the enclave known as East Egg, are built, as Marx would say, on the backs of the workers; the workers who sweat and toil for the benefit of the American Dreamers (or perhaps to join their ranks) creating and living in the vast ashheaps of America, separate from their economic rulers. They do not live the Dream; they don’t have the opportunity to. This exclusionary characteristic of the American Dream appears as the distinct snobbery evident through East Egg’s assertion of â€Å"membership in a rather distinguished secret society† (Fitzgerald 22). From â€Å"I [Nick] lived at West Egg, the – well, the less-fashionable of the two† (Fitzgerald 10), to † ‘my opinion on these matters is final,’ he [Tom] seemed to say, ‘just because I’m stronger and more of a man than you are’ † (Fitzgerald 13), to â€Å"Tom†¦ deferred to the sensibilities of those East Eggers who might be on the train† (Fitzgerald 29), it certainly seems that East Egg suffers from a superiority complex: a condition due, no doubt, to their â€Å"success† in embodying the American Dream. â€Å"So I realized that all we can do is be happy, and do the best we can while we are still alive† (Ecclesiastes 3:12). The beauty of the American Dream is that, as an unattainable yet seemingly plausible goal for all intents and purposes, it continues to inspire humanity of all nationalities to stretch to a new level of existence, regardless of their current social status. The quest for happiness is perhaps the most venerable of all human institutions due to the natural human desire for a hedonistic existence: a simple pursuit, hardly; a palpable pursuit, possibly; a consuming pursuit, definitely. While the pursuit of the American Dream can easily be branded selfish and greedy, one must admire those American Dreamers with the gall to embark on its realization. The lengths to which Gatsby goes to bring his world to fruition are, to say the least, extensive. An example is his building of â€Å"gonnegtions† with less than scrupulous business partners to finance the erection of a tower from which to gaze at a green light, a task requiring years of work, as his partner Meyer Wolfshiem reminisces: † ‘My memory goes back to when I first met him [Gatsby]’, he said. ‘A young major just out of†¦ the war [1918].’†¦ ‘Did you start him in business,’ I [Nick] inquired. ‘Start him! I made him’ † (Fitzgerald 162). While one might criticize his hyperactive imagination and perhaps even his sanity, one must grant him credit for his seemingly innocent and juvenile idealism; he is a true romantic. One must also admire his tenacity and strength of will: where lesser men would have collapsed under the strain of reality, the strong Gatsby persevered against all odds and, for a moment, held â€Å"Daisy’s white face† (Fitzgerald 107) and â€Å"she blossomed for him like a flower and the incarnation was complete† (Fitzgerald 107). The facing of such a challenge is no less heroic than catching a marlin or warding off a raging bull: all three require intense mental preparation, and though each expends different physical force, all three leave the hero exhausted physically and emotionally. Where Gatsby’s inferiors depend on alcohol to wash away their inhibitions and uncertainties – â€Å"Never had a drink before, but oh how I [Daisy] enjoy it† (Fitzgerald 74) declares a drunken, uncertain,  about-to-be-married Daisy in the face of mounting stress and anxiety over her commitment; or â€Å"the bottle of whiskey – a second one – [which] was in constant demand by all present† (Fitzgerald 37) at the heated scrutinize-Tom’s-relationships meeting in Tom’s/Myrtle’s apartment – Gatsby charges headfirst, conscious without anaesthetic, straight into the source of potential joy – and potential heartbreak. â€Å"I [Nick] wondered if the fact that he [Gatsby] was not drinking helped to set him off from his guests, for it seemed to me that he grew more correct as the†¦ hilarity increased† (Fitzgerald 51). The pathetic hilarity with which the novel ends – with Gatsby dead, sincerely believing that Daisy will call back, and Tom and Daisy continuing on, living without memory of their brief affairs of the summer of 1922 – accomplishes two things: firstly, it validates Gatsby and the American Dream; Fitzgerald contrasts the unforgivable, despicable actions of Tom and Daisy with the seemingly innocent and juvenile fantasies of Gatsby. The latter earns the audience’s sympathy, while the former are condemned for their inhumanity. Secondly, it debunks the American Dream: in spite of all the efforts and labours Gatsby invests to bring his Dream to fruition, he and his bold vision are cut short, left to rot floating in a pool of blood, rejected by reality; a strong message that material existence does not take kindly to Dreamers. And the battle returns to its origin; Dreamers recommence their offensive, reality braces itself; and the story continues. â€Å"It is all useless. It is like chasing the wind† (Ecclesiastes 2:26). Or is it? Bewley, Marius. â€Å"Scott Fitzgerald’s Criticism of America.† Twentieth Century Interpretations of The Great Gatsby. Ed. Ernest Lockridge. Englewood Cliffs: Prentice-Hall, Inc., 1968. 37-53. â€Å"Book of Ecclesiastes.† Good News Bible. Manila: Philippine Bible Society, 1980. Fitzgerald, F. Scott. The Great Gatsby. London: Penguin Books, 1990. Possnock, Ross. † ‘A New World, Material Without Being Real’: Fitzgerald’s Critique of Capitalism in The Great Gatsby.† Critical Essays on Fitzgerald’s The Great Gatsby. Ed. Scott Donaldson. Boston: G.K. Hall & Co., 1984. 201-213.