You are on page 1of 13

“I have had a dream...

I was at a party at some two story house that had dark
wooden interior that seemed to be acclectic(the design
of the house was like that of my personal room,
therefore i am curios to think that it was my house,
maybe). i was partying how i usually wood, and then i
realized i was sitting with people i didnt really
know, but one looked like someone i went to highschool
with. i asked him where he was from and he said
andrews(i did go with him), i revieled who i was then
we talked a little bit. i then decided that i was
hungry and wanted to get somthing to eat. i left and
drove to a local mcdonalds, but this is the odd part.
if it was night in the house then it was day outside.
the sun was out and i drove to mcdonlads when i got
there, there was this lady who thought that i almost
ran over her little girl the day before. i replied
that i hadnt (i believe that i would have had some
recollection of the event if i had done it). needless
to say she didnt believe me, well we argued profusly
the entire time i was aquiring my food. as i was about
to leave i stood out of my truck and replied " i didnt
do it, you must have mistaken me for someone else."
then suddenly there was a younger man was with her he
looked disturbed (as if i would hit him or
her/threaten them physically). I then stated "dont
worry, ive never gotten in a fight or hit some one.
And im not about to start now." calmly the guy walked
up to me and said, "o really." then he hit me in the
jaw, i didnt move. he hit me three more time, and then
i had an apifony. i turned my cheek. he hit the other
side of my face, paused and looked at me with an
extremely confused face, asked "What did you?" my
reply was simply, "Turned the motherfuckin cheek
bitch." i felt quite proud and i mentally reasured
myself that i would not retaliate. the man then began
to hit me on both sides of my face (we had drawn quite
a crowd by then) i was beggining to feel the pain on
my cheeks and teeth. then he dragged to a wall and
slammed my head in it. when my head hit the wall i
awakened, i had a quick flash back of the dream. and i
felt a sense of extreme accomplishment. proud that
even in my dreams i kept to my code.

“People Fear What They do not Understand”

Throughout history there has been conflict in the world & the stage. Usually the conflicts of our world
are reflected in a place called theatre. Sometimes we don’t understand the concepts presented in either
area, and to some this is scary. Ideas that do not fit the habitual standard of society attract attention that
leads to a spotlight, and this allows an entire world to observe. This is change, and it can be
constructive and unconstructive. It will build a utopia, but it can also create a nightmare. This is why
people fear what they don’t understand—they don’t relate how it pertains to them, and why one would
needs to adjust. If one were to be forced to change for the worse with out an understanding of why—
then as a common human trait we could, and would be bitter (I know I would at least). And to further
these emotions bitterness could most likely lead to hate. Fear is an instinct that all of us possess, and
many people do not understand their fear, which leads to a hate for that fear. For example, people
feared the war in Iraq because they did not understand it, and as a result it was hated. Fear of something
leads to a misunderstanding, and to not understand a fear leads to hate.

“Sense of Psychosism”
1) When you hear a violin, see a friend, or touch an old keepsake; you feel. Emotions are
embedded into every part of our day and how we deal with these emotions affects the amount of stress
that we put on ourselves. Health is affected greatly by the combination of how much stress we allow to
affect us. The effects of emotion, stress, and health intertwine to assemble the outcome of the moments
that make up our lives.
The explanation for a sensation of emotions is a very complex system of heart activities that
quickens the rate, and allows your conscious/unconscious thoughts to have an effect on an experience
of a given period. These emotions are motivated by the actions that happen in a given amount of time.
Yet the differences between the experiences such as accomplishing a goal compared to undergo a
failure have a dissimilar sensation. Yet emotions bring many different thoughts to mind. How can
sensations and experience be related to mental and physical status? There are many rationalizations, but
one method of many of these statuses that we use frequently is the ability to use our memoryi. We
mentally associate a physical sensation (smell) with an emotion, and this feeling that is frequently can
be remembered at times; therefore reliving that emotion for a point of time.
Everyday experiences affect the amount of stress that enters our perception of life, yet the
method in which this stress is brought to our view determines the physical effect on a body. In one
effect that is reactionary in a natural circumstance of fight/fight situation it is a judgment that has a
positive effect on life. Where as a negative event that is continual increases the risk of having heart
diseases and the many different health troubles. These two different effects of positive/negative events
have an affect on our daily activities, and since these proceedings become habit the after-effects are
much more long lasting.
Health is the state of one’s physical and mental being, yet this state is affected by what we put
inside our bodies and our actions that account for our experiencesii. Large amounts of stress are
inevitable, and these levels of stress have been proven to have major impacts on numerous types of
diseases.iii Since the occurrence of stress is unable be irradiated from out experiences they must be
either ignored (escaped) or one must change the conflict that stimulates the stress. Differences in
methods of how to deal with stress may vary, but the effects that impact one’s health is needed for an
active and stable life.
The subjects of how emotion, stress, and health relate to each other all play a major role in the
way that lives of all peoples are lived. Control of actions that cause stress (being able to change or
ignore them) has a significant impact of one’s health. Stress is the result of an emotion processed by the
body, and emotion is a feeling that one can perceive. Life in examination is simply a perception of
those emotions because without the feelings of living we are bonded to nothing, and we are blind to the
2) When determining different types of personality development one must be broad with the labels
of such traits. These labels consist of unstable, introverted, extraverted, and stable. These four different
labels have many different regards of trying to classify individualization, yet there are countless
variations that help sort these personalities. They are alike as much as they are nothing like because
many traits are similar, but there can also be traits that make them opposites. This is the basis for the
classification of stable and unstable.
Behaviors vary from person to person, but sometimes the extreme difference that occurs in their
mood is a form of a trait known as unstable. The classification of being unstable is the inability to
control one’s emotions and their actions that are consequences of those emotions. Being unstable would
result in having very aggravated behaviors that have influence on the perception of one’s reality. The
cause of this circumstance can be triggered by numerous reactions (things change very quickly from
one emotion to one that is extremely oppositeiv). The way one perceives the world with different
behaviors affects their mood; therefore an unstable person would be exerting behaviors such as passive
but at the next instant this person would be sociable.
Theoretically introvert can recognized in many stable people, but can account for being unstable
as well; it is only a median between the two as a way of separation. The sorting of different moods can
easily be applied to introvert; these moods consist of shyness, passiveness, thoughtful, and reserved.
This subject affects may people by the implications that make one closed; this is not stable, yet it is not
unstable. It is simply a median between the two. Many different internal/external actions or effects can
cause these behaviors, yet they are caused by natural (selective) reasons. Real situations force some one
to be passive. While sober is unstable, and calm is almost stable they can meet at a median (passive);
this is reasoning that displays how introvert is simply a median for the differences so stability.
Extraverted behaviors are only common to those of being introvert in the expression that they
are medians (other than that they are exact opposites). If introverted can be traced in moods such as
shyness then extroverted is moods such as being sociable, active, outgoing. The moods of a median
such as this have the effects of being aggressive (both positively (carefree, lively, leadership) and
negatively (touchy, restless, excitable). The cause of these moods is the environment that a person
would subject himself or herself to; these atmospheres of influences bring about a method of decision-
making (one that is quick and precise). These environments have an affect on the mood that is
experienced (ex. Positive is combined with leadership, while negative is matched with touchy, or
restless). Once again this is only a median; it is neither stable/unstable.
Unstable behaviors emotionally are insane as compared to sane stable behaviors. Being stable is
the effect of positive influences of introverted and extraverted behaviors. Stable behaviors are selective
towards the top of its capacity levels, but stability, or norm, is basically not having contrasting moods.
The effect of having harmonistic moods is a cause that reflects not only internal choices but also
external choices (these choices involve their thoughts as well as environment). Some think that being
having one’s personality stable is perfection, but this is incorrect. Stability is just “being at peace of
Personally I do not believe that one can be a simple stable behavior or introverted behavior, but a
combination of two of the four. If I were to rationally identify myself I would relate as being an
introverted stable case. While moods such as talkative or impulsive are just not who I am unless I am in
a passion of mental discomfort (depression/sick) because during times of mental comfort I am calm,
passive, peaceful, controlled. These moods are descriptions of both stable and introversion. I suppose
that the personality can be unstable, or stable by your mental health and how it changes.
4) The assumption of what is going on inside a person’s head is an extremely dangerous subject.
Through personal experiences combined with obtained knowledge (reading) I have been shocked to
learn of the horrible mistakes that happen when one is in need of psychic evaluation; this is simply
because of three areas of psychological observances (being labeled, depersonalization, and the
reluctance to be open to others that are indifferent to the observer). Through my past I have viewed
(and to a degree might have been responsible for) the same neglect that were administered to psych war
patients. Emotions such as neglect, fear, and prejudice are the main causes for these crimes against
human nature.
Walk down a street in a large city, there is a great probability that you will see a person sleeping
in worn down cloths and they smell. What comes to mind? For me these signs are all positive
inclinations that this person is a bum, and that is labeling an individual that has no other form of
identification as bum; this smelly person could just be taking a nap after pulling an academic all night
study session. In 7 hours I could be guilty of the same exact symptoms that our bum has (stinky, not
presentable, and sleeping). There are many different explanations for labeling some one, and stating
that labels are associating people with a norm can sum all these up. Yet no matter how positive this
labeling of society might be it negatively affects every one by the process it’s done. This is simply
stated in the article “Being Sane in Insane Places.”v We as a whole people would rather down play
some one else than take ourselves into consideration (we choose to be boastful instead of humble). This
very action of mislabeling and seeing certain previously labeled peoples is something that I am guilty
of. If I am guilty of this to others, then can others view me the same way? Yes, if I can see a person as
being less than what they really are, then as a result of this others can see me in the same perspective. It
is only human to try to quickly understand their environment, and the fastest wide spread known way it
to label.
As an individual I pride myself on how I feel about my personal life and the way that I handle
those situations. But what if someone was deprived of his or her personalization (depersonalization)?
How can this occur? There are many different methods, but a negative physical and emotional/verbal
can make their weight felt if an environment were to be harsh enough. Multiple cases of physical
beatings will affect your mind (you feel your body, therefore your body has on effect on your mental
status), but mind you these circumstances are one-sided fights (one of the two people can not fight
back). This depravation is devastating, but if physical damage could damage mental health then
wouldn’t emotional/verbal abuse have the same psychological effect, if not worse? I know that as a
child, even now, I would much rather have gotten some type of physical abuse than mental. I fear that if
my muscles could snap from too much pressure, then my mind could do the same. I now have much
more confidence in both my mind and muscles than I did then, but I still feel as if feelings and traits
should not be taken as lightly as say writing.
Personally the reasons for reading an article such as “On Being Sane in Insane Places” I have
none, but after reviewing this piece I find myself processing how I look/think of others deeper (ex. Is
that limp cause of his leg or does he mentally have to limp?). Mistakes in mental hospitals can risk the
patients well being, but being mentally absent to help people that are in need of help is simply wrong. I
have had a relationship that we talk very much, yet this is not interesting until I state that we talked
most while she was on her shift at a mental hospital (I have been apart of a situation of neglect and
ignorance. The actions of a person is always being compared to the endless degree of what some one
else would have done, but what most do not see until it is too late is that there are risks to loose a
perception of sanity (if this is true for sanity, then couldn’t it be the same for insanity). As a society we
judge, and as a result we live in a judgmental environment. On the outside of hospital we judge
everyone to be sane, while on the inside everyone is at least “just a little crazy.” I live on the outside,
but still I hear that everyone must have a little insanity to know what sanity is.
Human nature will always be attacked by different means, but there will always be people
willing to fight for the rights of that nature. The reading that has been assigned would cause many
readers to view themselves/their-world differently, and yet there is still labeling of people. Human
nature can be described as to protect others, and yet we still harm people by summing up our
environment. Even though attempts to have people look at one anther closer may fail, there are those
who read/learn/understand the principals and thoughts that are being expressed.

Ethics is a subject of normative behavior views. It is one of many some of which include
etiquette, aesthetics, religion, and law. It is an extremely important subject, however it is not easy to
reflect on morality plainly and sensibly. To examine ethics one must take into view the philosophies:
egoism, natural law, utilitarianism, the ethics of respect for persons, and virtue ethics. In response to
these areas of interest I would like to direct a question to the type of person who physically performs
the virtue ethics, but is in all actuality a person who’s personal reflections lie within the area described
as egoism. What would be the motive for this type behavior? Such a man Shakespeare described in
Henry the Fifth. When a moral issue surfaces one must sort it into factual statements, conceptual, and
moral issues. These areas of interest are not easily resolved without proper knowledge of the
differences between them. For Factual issues to be resolved they must be taken care of by “empirical
investigation.” However Conceptual problems are dealt by figuring out the purpose and appointment of
the subject. And finally moral issues are settled by ethical norms.
Ethics is an entirely different motive of goodness from other institutions of norms (etiquette,
aesthetics, religion, grammar, epistemology, and law), and when reaching a decision by committee in
these separate subjects the thoughts must be segregated to form opinions in “descriptive judgments.”
Ethics in definition is a study of morals in affecting conduct regarding to philosophy, however it is also
a system of principles regulating conduct for a single or group of persons. This is similar but not
symmetrical with etiquette; the right or polite conduct in a mass of persons (forming a society) in
regards to the immediate principle and purpose of the group. Yes similar, and so we move to
aesthetics that which deals with values of beauty and with regards to the sublime in the atmosphere
of a study (also with art). Does ethics contain regards to Art? Yes it does in any senses such as: if they
are offended they will not attend, censorship. Ethics has been contrasted and compared to this next
subject more than any entity would feel comfortable with: religion. Religion in its most common sense
is an intuition that has a system of beliefs for individuals/groups in regards to a divine thing. This thing
sets a strong belief, attitude, and values system that are lived by. How are Ethics and Religion similar?
They both require one to look at their actions and thoughts with contrast to a idea that one can be
consumed by complete goodness. Grammar is of the word in language that someone is using in its
accepted correctness, but does extend to primary principles with interrelations to other subjects, such as
ethics. Epistemology is a type of philosophy that studies the temperament of knowledge, and
knowledge gives way to the intelligence of right and wrong. Law is rules of conduct in recognition by a
group of people living among each other with obligations of enforcement by the accepted authority.
Ethics plays a major role in law, however many times law goes beyond ethics and other institutions
with the restrictions it sets.
With regards to define the strict differences between these institutions one must associate all
into problems associated with everyday life in a general lifestyle. Let us begin with the much debated
subject of abortion: is wrong ethically in Alabama, but morally acceptable in China. Could this be
because of the population differences? Abortion is not beautiful, but can be regarded as saving one
from being born into to a world where they will most likely never know the benefits of aesthetics, but it
does also destroy a possibility of aesthetics in a worldly general sense. Religion simply states that it is
wrong and should not be accepted by anyone; more little ones mean that the belief has heirs to carry on
the faith. Grammar would be satisfied ether way only if both debating parties were to use the language
in which they were communicating with was spoken correctly. Epistemology I do not believe could
solve the problem, but does most definitely help with the variations of intelligence it would be able to
support in regards to the positive and negative parties. Law has defined this as a socially acceptable
practice but does tend to look down on it, however this is because law is influenced by many different
norms; in regards to ethics and religion. Now with the subject in reflection of abortion shall we turn to
a lighter dispute: masturbation. Is it wrong to masturbate? According to some religions: yes. However
many other institutions of morality disagree and think of it as a accepted practice as long as it is not
performed in public or verbally reflected in crude manners. Is it wrong to lie? Yes, however most
institutions do not enforce the violation unless it conflicts with major issues of a prestigious norm.
Murder or harming a living being in many different manners is looked down on by all norms.
Now we have defined our areas of norm and examined them in daily life with regards to our
society and other; but I am still confused about the concept question in the first area of reflection. A
person who physically performs the virtue of ethics, but is in all actuality a person whose personal
reflections lie within the area described as egoism. I find this curious because within the human being
there is always a catastrophic ability to do wrong in all sense of ethics and the other norms. If one were
to only act upon the virtue of these intuitions, but actually desired to perform the exact opposite in
violation to institutional norms; what would the thought process be, would they classified as ethical, or
immoral; does it matter to anyone other than this specific being if the thoughts in violation were never
acted upon? Or is it something that we must further research in regards to the rest of humanity. Does
everyone have thoughts of horrible doings that are physically ignored, is this how mass killers come to
be? Could it simply be a phase that our society has placed before masses now and before our time?
These are questions that do not have be answered, but should be thought on thoroughly to begin to
understand reason in regards to the personality described above. Yet how would this entity describe our
norms of morals in regards to their personal ethical behavior system? I do not know, but it is a question
with intrigue.

“Dear Penelope”
The gods have given me much adversity during my journey home, however I feel as if the worst
is done for now. Do not wet your face for me yet for I am a guest in the house of King Alkinoos and
Queen Arete. Much has happened in the two decades since that day that so many Greek men sailed to
doomed Troy. What has happened since our departure from that cursed place is lengthy and the world is
full of ill wind. We left Troy with Greece in our hearts and sun on our face, we made land in Ismarus,
home of the Cicones, we sacked the city and were victorious. However the men would not leave that
place, they would not flee instead they feasted; soon the cicones sought out other cicones and returned
in force during the morning. We lost six men for every ship, it was a dark day. We left that island and in
the wake of our departure Zeus sent a heavy storm that bore for nine days. The storm on the tenth day
brought us to the locus eaters, and even though these people held no distaste for us if we ate even one
of the locus that were filled with sweet honey we would not have the will to escape but only to stay and
grow fat from the bug. From there we made our way to the land of the Cyclops and arrived at night,
some god must have secretively shown us on our way. I gathered a group of men to go to the creature’s
cave, but it was vacant of him so we explored and made a fire. Now when this cyclops entered he put a
huge stone in front of the door, and there was no way that we would ever open it on our own. This
creature at first questioned us about why we were there, and when we told him-he replied that he was
not god fearing. His trap was set and as soon as you could blink an eye he ate two of my men, and then
captured the rest of us. That night we were able to convince the cyclops to become intoxicated, and
when he became unconscious we snuck out our cages and used a smoking wooden shaft to poke out his
eye. He asked my name earlier and I had replied: Nobody. So when we did this he was yelling,
“nobody’s killing me now by fraud and not by force.” I did make a mistake though: in a moment of
pride I confirmed the identity of myself, and when he hear this he prayed to his father Poseidon for
revenge. We sailed to the Aeolian island, home of Aeolus Hipptas son, their king has 6 daughters and 6
sons roaming the palace halls. We rested in this place and Aeolus pressed me for news hard for one
month, but it was time to return home. He gave us a parting gift: a sack of wind (for he is the master of
wind). Nine days we sailed nonstop, and then on the tenth we were so very close to return. But the men
for some reason reasoned that the king had given me gifts of gold, they took the sack loosed the knot,
and all of the wind burst out and swept us back to deep sea. I pleaded with the king for another way, but
he replied that I was a cursed man and must leave his island. Aeaea is a place of horrible night mares
and is a place that is not what it seems. A demon captured all of my men and drugged them in a way
that forced them to be pigs, her name is Circe. By the gods I was able to overcome her and force her to
release my men. We were here for a good deal of time, and this is when I received many spirits from
home for I went down to the land of the dead. I spoke with Tiresias. He told us not disturb the flocks of
the golden son, or great misery would befall us. We left the island of Circe, but not without word of
where we were going. She warned us against listening to the siren’s song, they put beeswax in their
ears and tied me up. I alone was the only one to hear their song, and it was all that the legends make
them out to be. We have sailed through rougher times as the journey progressed. One side was
Charybdis, a large hurricane that demolishes ships; on the other side was Scylla. A monster from
ancient times that has six heads and eats six men every time a ship is within reach. Our path is to the
island of the sun god. I did not want to stop here. My men are mutinous and I can not control them.
They violated the right that we had there and ate sheep cursing us. For when the sun god realized what
they had done while I was asleep he requested the mighty Zeus to reek revenge upon us. He did by
destroying our ship leaving me the survivor. I then wandered the ocean on driftwood until I came upon
Ogygia, the island of Calypso. Here I was a prisoner forced to do many things that I will not utter for
the rest of my days. My imprisonment here was long, and joyless. But this has all past now and in the
morn I will set sail for home. The time I have been gone was too long, and I am joyous about returning.
May the gods bless us for they have cursed me for too long.

“Review of Marat/Sade”
Through the arts we are able to experience things that do not know the passing of time;
Marat/Sade is a perfect display of the transition from modern day society to the post revolution era of
France. The setting is the Mental Institute of Paris, and although the actual place is a simple theatre; it
is transformed into the bathing room that is altered to present a play by the Marquis de Sade. The
produced play not only breaks the physical barrier of the play, but also directly forces the audience to
be involved. The acting brought the audience to the period of the play and showed the present audience
the madness of a bathing room. This production needs actors that are willing to push the limit of what
they are allowed to produce, as well as a director that has a vision that throws the social limitations; this
would create the experience that is intended by the author. Although art is complex it compels us to
feel, learn, and live; Marat/Sade is a complex play that forces its audience to break barriers.
Vision is how we determine where/when we are, and the set of Marat/Sade changes not only the
when, but transports the where to Paris. To create the image of a bathing house one must manipulate
the lighting. The shade and special effects that emphasized the main plot point brought about the tone
that is needed to artistically produce the play. The set of the play transformed from a simple stage to
bathing room-complete with cracks from age, faded paint, gutters, makeshift stone benches, and a giant
bronze bath tube; truly the only thing that was missing was pluming. Within a play the set will make or
break a show, and the more detail-the more a audience will understand. This set combined the effects of
lighting and stagecraft to successfully create an environment of the past.
An audience will identify itself with the actors, therefore the actors are the communication
between reality and it’s absence. To successfully create a character that will be empathetic an actor
must revolve around the reactions that are created within the production. Marat/Sade is a perfect
revolution of reactions because the entire cast of characters is insane then the reactions build on each
other like an avalanche, and this was done with the precision of a professional. Once the audience is
able relate to the character then the physicality must fit the persona of what is called for; as for the
Marquis his characterization was complete. His actions were justified by the motivation of the lines,
relations to the other characters, and inner desires. Acting is the audience’s link to the play, yet the
quality of acting determines the ablility of that link; the acting in Marat/Sade created a wonderful
connection to the audience.
If the acting is what plugs an audience into the play, then the direction is responsible for the
entirety of a production. Even before an actor has been casted a director knows what he wants the final
project to look like, this would reflect the style that they would choose. Style is the presentation and
scheme of a play, and this comes in many forms and sizes (from an entire theatre transformed into a
bathing room-to a kingdom shown on a blank stage). While a director uses his style to visually display
his ideas of the script he must also guide his actors to the correct path that will exhibit the vision. This
is done by character development, and the development that occurred in Marat/Sade visually shined.
Usually the director is responsible for the blocking (where to go on stage) for the scenes, and this
allows them to add in the special uses to bring in additional themes and styles. In Marat/Sade the
blocking done by the director showed many themes, and this was portrayed by the use of inhumane
methods of restraint, physical positioning, and posture. The production of Marat/Sade was a successful
vision of the director in every aspect that could be obtained.
Time holds no relevance to the imagination, and the imagination is the author of theatre.
Marat/Sade was not held back by time; in fact it was brought back from the past to the present. The
technicalities, acting, and directing brought the ability to relive this experience of the past, and through
the perfection of these abilities allowed the audience to understand feelings that cannot even be uttered.

“Mr. John Clark”

-1 The case involving a Mr. John Clark produces a question of between the forms of
consequentialism; he records research and writes a paper about the resulting grief of death. This action
is positive because it results in the creation of a nursing course to help with critical patient families
(which does follow consequentialism), however the participating families in the research were not told
of the situation (this would indicate non-consequentialism). To best evaluate the situation that presents
its self one must examine it in the context of act/rule utilitarianism. Act utilitarianism is defined as: an
act that is morally right if it maximizes social utility; Unitarians take into account interests of all
persons affected by some action. So the focus of this examination of case 1 is to determine the course
of action that maximizes the goodness to all parties involved. The first option of Mr. Clark would be
given is to simply do no research which has only negative effects therefore it is not to follow act
unitarianism. Next we examine the choice of doing the research with consent of the families before
information is gathered which does produce positive effects, however it does not produce the maximum
amount of positive affects. We are left with two remaining options: obtain consent after research, or to
not obtain research. Both of these courses of actions produce the highest amount of benefit to all parties
involved if legal issues are not taken into account. If legal issues are taken into account then obtaining
consent after the research is studied. Under no condition would it be ethical to expose the identity of
the subjects in anyway. If the identity were to be kept and further research performed the utility of long
term and short term would be supererogatory, but if more research is not performed and the identities
were revealed then the long and short term utility (long - no further details would include errors in data,
and the exposure of identities would result in further grief for the families) would be compromised.
Now in regards to the second case involving the advertising of subliminal messages by a car
manufacturer to increase the sale of a car with quality. This questions the moral of non-
consequentialism; which is similar to consequentialism and states as follows: the moral status of a
given action depends solely on something else than the consequences of an action. Meaning that the
affect of an action does not necessarily mean that it is moral, but the method by which this action is
achieved. This implies that the subliminal use is unethical because the option of choice by the
consumer is violated. But if the car is of quality then is it a necessary violation? There are too many
factors within this scenario that are unanswered to justify the wrong method of distribution. The
economical state of the additional consumers is one example; what if a person who is interested in
buying a car cannot afford to purchase this model of car, but they do so anyway because of the
advertising and must do with out for a substantial time period because of he payments. The most
appropriate way of adapting the choices of the creators of the cars and advertising is to arrange a
system of rule utilitarianism. Meaning that the actions are not evaluated directly, but first decide on a
system that is morally appropriate and is a benefit to the majority, if not all. Then they must evaluate
their actions in accordance with this system, meaning that if the action does not violate this system only
then is it morally right.
“Estoy Student”
Estoy diciendo lo que hice el lunes pasado. Estaba un bien y un mal día. Me levanté
tarde por escuela y tenia un examen en clase. Yo esperaba yo no lloraba durante el receso.
Me escribió en la pizarra "Hablé con mi mamá y pregunté por el dinero.” Despues de mi
clase, fui a la oficina me dijo que no puedo graduarme por que tengo muchas citas. Yo amé y
hablé “Yo no tengo el carro.” Ellos amaron y hablaron “Tu mentías.” Yo pagué ellos muchas
dinero y yo lloré. Yo tuvé no mas dinero por alquilé.
Yo fumé muchas tabaco y bebía muchas agua cuando sentí mi estómago hambre. Yo
comí atún, ensalada, tomates, zanahorias, patatas, los frijoles y pan. Yo viajé a mi la casa de
apartamentos y encontré mi el lector de DVD, el ordenador, el disco duro, el equipo
estereofónico, y la grabadora robó. Yo encontré mi teléfono celular y hablé con la policía.
Ellos amaron y hablaron tu mentías. Yo hablé NO menté y mi casa es las ruinas.
La policía manejaron mi casa y preguntaron por mi identificación. Yo hablé “Yo no
tengo mi identificación por que es robó.” La policía hablaron tu mentías y tomaron mi a
prisión por obstrucción a justicia. En prisión eran muchos personas con problemas y ellos
gustaron mi por la policía pintaron por lo menos veinte flor en mi cabeza. Es muy
cómico y yo encontré muchos nueve amigos por que la policía pintaron muchos. Ellos ese
muy bueno el artistas. Aún ahora soy con la policía quien ese ahora mi amigos. Mi día es
muy largo, pero yo temí por que yo supe mañana por mi clase yo tengo una ausente. Yo
ahora no tengo el archivo por mi composición en mi Español clase.

“A Non Unitard”
Part 1: Life
Antonin Artaud was born September 4, 1896, in Marseille France. In Paris France on March 4,
1948, he died due to an overdose of chloral. He was diagnosed with intestinal cancer two months
earlier in January. His full name was: Antoine Marie Joseph Artaud; Antonin is diminutive for Antoine
(little Anthony). He was influenced by his parent’s background, which was Levantine-Greek, and
although the family was large and plentiful of children only Antonin and two siblings survived past
early childhood. His father (Antoine-Roi) was a sea captain, and his mother (Euphrasie Nalpas) was
Greek. Once he reached the age of four the beginning of the end occurred: meningitis. This illness
causes inflammation of the membranes covering the C.N.S. (central nervous system). This is a serious
condition due to the location to the brain and spinal cord. The effects may damage motor skills, thought
processes, and death. Artaud survived this horrible condition but was left with nervousness, severe
irritations, neuralgia, stammering, and depression. As a result Antonin has several lengthy trips to his
grandmother who lived Smyrna. In 1910 she passed but they had become quite close and this led to
Artaud’s first poems and drawings. Sanatoriums were like a second home to Antonin; his parents
placed him in these special places for great durations of time: five years, and with a break of two
months; this was because he was conscripted for service in the army, but he was discharged (declared
unfit) because of “sleepwalking.” During May 1919 Antonin was introduced to addiction; the director
of the asylum he was currently residing in believed that doses of laudanum would help him sleep. This
drug is a form of opium tincture it was sweetened with sugar, and is called “Wine of Opium.” This
addiction was life long, and was Antonin’s gateway drug.
During March of 1920 he relocated to Paris, France at the age of 27. And upon his arrival he
sent select poems to “La Nouvelle Revue Francaise,” yet they were rejected. However the editor was
intrigued by the author of the poems, and wrote a letter desiring to have more knowledge of Artaud.
Thus the first publication of Artaud’s was hatched: “Correspondence avec Jacques Riviere.” During the
next six years he would participate, vaguely, with the surrealist movement that was popular during this
time, yet conflict is doomed to be Artaud’s lap dog. In 1926 he was removed from the movement
because he would not denounce theatre as a simple commercial art form. This was the beginning of a
new passion: cinema/film. Artaud was extremely gifted in the process and product of “movie making,”
his major credits are: The Seashell and the Clergyman--writer (he was deeply angered with the director;
at the premiere Artaud and a friend shouts back and forth: “who did this film?” “Madame Germaine
Dulac did!” “Who is Madame Dulac?” “She is a cow!”), Napoleon—Jean-Paul Marat (noted for this
movements to show the heat of Marat), and The Passion of Joan of Arc—Massieu. The Alfred Jarry
Theatre was in the hands of Artaud and Roger Vitrac during 1926-28; here they performed original
pieces from Vitrac, and works by Claudel and Strindberg. In the 1930s the Theatre and It’s Double was
published, and within this wonderful work two manifestos describing the Theatre of Cruelty expressed
Artaud’s artistic projects. During 1935 the mass was the benefactors to see his version of The Cenci,
which was a flop, yet it was considered a good production.
The next phase of life for Antonin Artaud is quite interesting and significant because he was
exposed to what he called “primal culture.” During 1936 Artaud travels to Mexico, he reaches the
country on February 7, but the trip has left him financially wrecked. He then receives a proposal to
teach at the university: ‘Le Theatre et les dieux;’ here he lectures on publications written in Spanish.
Finally in the month of September time is spent with the Tarahumara Indians; the time consumed in this
area forced him to be free of heroin. The withdrawals were reported to feel like “a giant, inflamed
gum,” although the addiction was conquered he does pick up the habit later in life. Also while living
with the inhabitants he was exposed to peyote, and the ‘cult of the peyotl.’ By the 12th of November he
is back in France and the contract, funded by Gallimard, for the Theatre and it’s Double is signed. In
May/April there were plans for a marriage to Cecil Schamme, but these arrangements were cast off as
quickly as possible. It is during this time that the famous walking stick was acquired; it was believed by
Artaud that it was the property of St. Patrick, Lucifer, and Jesus Christ. Artaud is now living a life that
is comparable to a “tramp.” In August of 1937 a trip was taken to Ireland in a desire to return to knotted
wood stick, however the trip was a disaster because he spent a vast amount of time in a hotel room that
he was not equipped financially for. And on an outing he was arrested by Irish police and shipped back
to France, however during the trip Artaud experienced a vague attack by two crewmembers and
defended himself (this might have been a delusional fit), he was put in a stray jacked and kept in
seclusion for the rest of the voyage, and when they arrive to France he is immediately contained at an
institution (Le Havre). This is the beginning of many extended stays at similar facilities (September 30,
1937-May 26, 1946), yet his friends and family were ignorant about his location and activities until
December 1937.
The remainder of Antonin Artaud’s life is spent in and out of mental institutions (mainly in), yet
this did not cause for events to not happen. In the life of this man things are constantly moving. In
February of 1938 “The Theatre and It’s Double” was published and sold 400 copies, and shortly after
on April Fool’s Day he was moved to Hopital Sainte-Anne in Paris. One year later he is moved to Ville-
Evrard, 10 miles east of Paris, and is visited by family and friends frequently (two times a week).
During the beginning of World War 2 his mother brought him food and tobacco (often the tobacco was
purchased through illegal means), and even though these luxuries of life were provided the addiction
still did not subside because evidence displays that he wrote for assistance and heroin. In January of
1943 he was transferred to Rodez (Aveyron) because of Nazi occupation. Here he is kept for three
years in the care of Dr. Gaston Ferdiere. This doctor prescribes electro-shock therapy as an ailment to
the physical tics and numerous delusions. During this treatment is when Artaud created his habit of
designing magic spells, astrology maps, and sketching of horrific drawings; these were the result of the
instability of his mind according to the attending doctor, afterward Dr. Ferdiere allows Artaud (1944) to
socialize in the company of friends. In 1946 he returns to Paris and proceeds to perform the following:
Gala in Honor at the Theatre Sarah Bernhardt, records a radio program (Patients and Doctors),
contracted publication of the Collective Works, recording of “Madness and Black Magic” is
broadcasted, prepared/operated an auction of original writings and paintings (produces one million
francs which funds his lifestyle).
Over the next year several events shape the life of this man, however many works of
controversial art are created. In 1947 he writes “Van Gogh or Society’s Suicide” and months later he
declines to be a part of an exhibit with Surrealists, yet he converses with Breton. The broadcast of “To
Put an End to the Judgment of God” is prepared for performance, and he writes “The Rite of the Sun”
for pour en finir. In 1948 Artaud was awarded the Prix Sainte-Beuve for “Van Gogh or Society’s
Suicide,” however even though this was awarded to him it did not hold enough weight to allow the
broadcast of “To Put an End to the Judgment of God.” Because it was censored twenty four hours
before it was planned for the program. The program was declined for broadcast because of it’s anti-
American/religious comments and announcements, and general randomness. However the highlight of
the program was a collaboration of xylophonic sounds combined with percussion, and this produced
sounds that resembled alarmed shouts, screams, cries, and grunts. Because of the censorship Fernand
Pouey arranged for a private performance for fifty artists, writers, musicians, and journalists; the
audience of the performance were completely amazed by the work of Artaud, but it was not
broadcasted to the public. In January 1948 Antonin Artaud was diagnosed with an inoperable cancer of
the anus, and in March he declares that all of his writings are to be published through Paule Thevenin.
On March 4 he is found in the morning at the foot of his bed: dead holding his shoe. It is rumored that
the cause was from a lethal dose of chloral, however it is not known if he was aware that the amount
injected was deadly. Thirty years later the performance of “To Put an End to the Judgment of God” is
broadcasted to the public. It is a triumph.
Part 2: Art Events
The artistic life of Antonin Artaud was one that began quickly and hit the ground running at
light speed. His acting career began in 1917 with Mater dolorosa (a love story ending with suicide) at
the age of 21, but his next role would come nearly six years later with Fait-divers in 1923, which was
another silent, black and white movie. 1923 was a good year because he was in not one but two movies
one is already mentioned and the other: Enfant roi, L'. Less than one year later Artaud acted in yet
another film: Surcouf (1924), but what makes this film a significant one in his career is that the film
was not French made, but by Finland. However after this he is out of the business for nearly a year, but
then comes back with a vengeance; in 1926 he was in Le Juif errant (he played as Jacques Dupuis, dit
Gringalet) and Graziella premier. These two movies proved that Artaud was serious about film and this
led to a major part in the epic and legendary Napoleon (1927) as Marat. The film was produced sixty
years ago and the film was considered ahead of it’s time because of the over all effect that was used; it
was a black and white film that changed the way many felt about he film industry. Over the next eight
years he would act in sixteen more films: The Passion of Joan of Arc (1928, Jean Massieu), Argent L
(1928, Mazaud), Verdun visions d’histoire (1929, The Intellectuel), La Femme d’une nuit (1930,
Jaroslav), Tarakanova (1930, Le jeune tzigane), L’ Opera de quat’sous (1931), Faubourg Montmarte
(1931, Follestat), Mater dolorosa (1932), L’ Enfant de ma soeur (1932), Wooden Crosses (1932, Soldat
Vieuble), Coup de feu a l’aube (1932, Le Trembleur), Sidonie Panache (1934), Napoleon Bonaparte
(1934, Marat), Liliom (1934, the Knife Grinder), Lucrece Borgia (1935, Girolamo Savonarola), and
Crimson Dynasty (1935, Cyrus Back).
Artaud was greatly involved in theatre for many seasons, and during those seasons he worked
constantly. He acted in over twenty plays, worked with the most prestigious directors in France at the
time, and founded his own theatre with the help of Robert Aron and Roger Vitrac. The journey started
in 1922 when he was cast in Life is a Dream by Calderon directed by Dullin, he played Basile King of
Poland; the performance was held at Vieux-Colombier. It seems ironic that the first theatrical
production that Antonin Artaud was officially cast in was a dream play; this seems ironic because
Artaud’s reality was a dream. The next production was during the same year. Antigone by Cocteau at
the Theatre Montmartre, directed again by Dullin, and he played Tiresias. Artaud played Charlemagne
in the production Huon de Bordeaux by Alexandre Arnoux, and this play was once again directed by
Dullen. There is a change after this production because the only director that had worked with Antonin
was Dullen, but beginning with The Fairground Booth by Alexandr Blok he was directed by Pitoeff.
This continued with Six Characters in Search of an Author in 1924, but also during this year he was
Cast as the robot Marius in R.U.R. by Karel Capek and the director was Komisarjevski. This was the
end of Artaud working as an individual in the theatrical world because he took a step in 1927 when the
trio (Artaud, Aron, and Vitrac) founded the Theatre Alfred Jarry. Here they produced four productions.
Beginning with a multi performance session of The Mysteries of Love by Vitrac, The Burnt Womb by
Artaud (text lost), Gigogne by Aron (text lost). The performances were on June 1st and 2nd 1927 at the
Theatre de Grenelle. The next production was at the venue Comedie des Champs-Elysees on the 14th of
January 1928: Break of Noon by Paul Claudel (the author did not give his permission for this
performance) and there was a screening of a banned film entitled The Mother. The third production of
the company was at the Theatre de l’Avenue on the 2nd and 9th of June 1928 they performed A Dream
Play by Strindberg. The fourth and final production of this theatrical group was Power to the Children
by Vitrac at Comedie des Champs-Elysees on Christmas Eve and the 29th of December 1928 and
January 5th 1929. The company dissolved after this because of financial defects and the cofounders
argued constantly which had the effect of its demise. However this did not have an effect on Artaud’s
life theatrically; if anything it was a boost because the next production involved with Artaud was Les
Cenci, which was written and directed by Artaud, also he played the part of Old Cenci. The
performances were held at the Theatre des Folies-Wagram, and the opening was on May 6th, 1935 and it
continued to run for seventeen performances. This however was the end of Artaud’s public
performances in the theatre, however his writings continue to this day to change the theatre.
In 1946 Artaud returned to Paris and became very involved in radio programs, he had taken part
in few various broadcasts before this move, but in less than one year Artaud would give radio listeners
something that they had never experienced before: Theatre of Cruelty. The airwaves were used by
Artaud to reach a massive audience that had never been exposed to his words before, and this was to
launch him into one of his biggest projects. The first of three was Doctors and Patients, following was
Madness and Black Magic, and as a finale to the trio was the notorious “Pour en finir avec le jugement
de dieu.” Translated it states: To Have Done With the Judgment of God, although it really is anything
but because in this college of vocal waves there is no god. The text condemns America as a machine
whose sole purpose is to create babies and war; death rituals that are extremely grotesque and are
apocalyptic in nature are visually descriptive. The script uses a quite amusing analogy of how life is
detected: Shit. Shit is the evidence of one’s life to Artaud, but what is truly interesting is the condition
of the shit; the condition is a reflection of the morality in one’s life. The recording would have been
performed in a vocabulary of all imaginary words that have no real meanings: shrieks, screams, grunts,
and glossolalia (sounds invented by Artuad to have a separation from language). The broadcast
concludes with the climax: God is placed on an autopsy table and is dissected organ by organ as it is
taken from a defective corpse of mankind. In research there have been many attempts to recreate the
effects of what was produced by Artaud, but there was one that stuck out: a ten minute movie that
includes random parts of Artaud’s life and death. It follows the structure and shares many scriptural
points covered in “Pour en finir avec le jugement de dieu.” Artaud’s belief was that pain, sorrow, and
humility were vital to reality and existence; this then caused a result for this man to denounce all
utopias as fictional, made-up, and lies. Artaud's theories in Theatre and Its Double influenced rock
musician Jim Morrison. Motley Crüe named the Theater of Pain album after reading his proposal for a
Theater of Cruelty, much like Christian Death had with their album Only Theatre of Pain.
“The smell that is brought to one’s mind when in remembrance of a mother.” Class  Chilton
“Stress is the way we cope with environmental threats or challenges.” Book  Myers
The reason for diseases is the effect that stress has on our immune system
Book  table 34.1 -Myers
“On Being Sane in Insane Places.” Rosenhan PG. 315 1st complete paragraph