Further evidence of this can be found through Alisoun ’ s observation: “ For hadde God commanded maydenhede, / Thanne hadde he dampned weddyng with the dede ” ( III 69-70 ).

Alisoun refutes Jovinianus ’ proposition concerning virginity and marriage by noting that God would have condemned marriage and procreation if He had commanded virginity.

Through Alisoun ’ s nonconformity to the expectations of her role as a wife, the audience is shown what proper behavior in marriage should be like.

Carruthers notes how Alisoun ’ s behavior in the first of her marriages “ is almost everything the deportment-book writers say it should not be ” ( Carruthers 1979: 213 ).

Helen Cooper also notes that behaviour in marriage is a theme that emerges in the Wife of Bath ’ s Prologue, and although she does look at the character of Alisoun and notes how she did not really exhibit the behavior expected of her, she also describes Jankyn.

Thus, through Alisoun ’ s and Jankyn ’ s failure to conform to expected behavior in marriage, readers are taught to realize what proper behavior in marriage likely is – the opposite of Alisoun ’ s and Jankyn ’ s.

Alisoun ’ s husbands are depicted as peasants who must cater to her sexual appetite.

Carruthers notes that it is the independence that Alisoun ’ s wealth provides for her that allows Alisoun to love freely ( Carruthers 1979: 216 ).

Alisoun ’ s use of words such as “ dette ( debt )” ( III. 130 ) and “ paiement ( payment )” ( III. 131 ) also portray love in economic terms, as did the medieval Church: sex was the marriage debt women owed to the men that they married.

While it is quite obvious that sexuality is a dominant theme in The Wife of Bath ’ s Prologue, it is less obvious that Alisoun ’ s sexual behaviour can be associated with Lollardy.

Both describe Alisoun ’ s knowledge and use of Scripture in her justification of her sexual behaviour.

The very fact that she remarries after the death of her first husband could be viewed as Chaucer ’ s characterization of Alisoun as a supporter of Lollardy, if not necessarily a Lollard herself, since Lollards advocated the remarriage of widows ( Cooper 1996: 150 ; Dinshaw 1999: 129 ).

Moreover, deportment books taught girls that “ the husband deserves control of the wife because he controls the estate ” ( Carruthers 1979: 214 ); it is clear that Alisoun is the one who controls her husbands in her various marriages.

When Alisoun states that “ God bad us for to wexe and multiplye ” ( III. 28 ), she appears to suggest that there is nothing wrong with sexual promiscuity, because God wants humans to procreate.

Alisoun appears to have an insatiable thirst for sex ; the result is a satirical, sexual depiction of a woman, but also of feudal power arrangements.

He, too, does not exhibit the kind of behavior that he is supposed to within his marriage, which can perhaps be attributed to his young age and lack of experience in relationships, although he does change at the end, as does Alisoun.

Another scholar in the town, Absolon the parish clerk, also has his eye on Alisoun.

Her decision to use God as a defense of sorts for her promiscuity is significant, as it shows how the Bible is another source that Alisoun draws upon, although her interpretations of Scripture, such as Paul on marriage ( III.

Mary Carruthers and Helen Cooper reflect on the way that Alisoun, in particular, does not behave as she should in any of her marriages.

Love can, in essence, be bought: Chaucer makes reference to this notion when he has Alisoun tell one of her husbands:

The AMPAS was originally conceived by Metro-Goldwyn-Mayer studio boss Louis B. Mayer as a professional honorary organization to help improve the film industry ’ s image and help mediate labor disputes.

The International Encyclopedia of the Social Sciences defines psychological altruism as " a motivational state with the goal of increasing another ’ s welfare ".

Psychological altruism is contrasted with psychological egoism, which refers to the motivation to increase one ’ s own welfare.

One way is a sincere expression of Christian love, " motivated by a powerful feeling of security, strength, and inner salvation, of the invincible fullness of one ’ s own life and existence ".

Another way is merely " one of the many modern substitutes for love, ... nothing but the urge to turn away from oneself and to lose oneself in other people ’ s business.

* David Firestone-When Romney ’ s Reach Exceeds His Grasp-Mitt Romney quotes the song

" Swift extends the metaphor to get in a few jibes at England ’ s mistreatment of Ireland, noting that " For this kind of commodity will not bear exportation, and flesh being of too tender a consistence, to admit a long continuance in salt, although perhaps I could name a country, which would be glad to eat up our whole nation without it.

George Wittkowsky argued that Swift ’ s main target in A Modest Proposal was not the conditions in Ireland, but rather the can-do spirit of the times that led people to devise a number of illogical schemes that would purportedly solve social and economic ills.

In response, Swift ’ s Modest Proposal was " a burlesque of projects concerning the poor ", that were in vogue during the early 18th century.

Critics differ about Swift ’ s intentions in using this faux-mathematical philosophy.

Charles K. Smith argues that Swift ’ s rhetorical style persuades the reader to detest the speaker and pity the Irish.

Swift ’ s specific strategy is twofold, using a " trap " to create sympathy for the Irish and a dislike of the narrator who, in the span of one sentence, " details vividly and with rhetorical emphasis the grinding poverty " but feels emotion solely for members of his own class.

Swift ’ s use of gripping details of poverty and his narrator ’ s cool approach towards them create " two opposing points of view " that " alienate the reader, perhaps unconsciously, from a narrator who can view with ' melancholy ' detachment a subject that Swift has directed us, rhetorically, to see in a much less detached way.

Once the children have been commodified, Swift ’ s rhetoric can easily turn " people into animals, then meat, and from meat, logically, into tonnage worth a price per pound ".

Swift uses the proposer ’ s serious tone to highlight the absurdity of his proposal.

In making his argument, the speaker uses the conventional, text book approved order of argument from Swift ’ s time ( which was derived from the Latin rhetorician Quintilian ).

James Johnson argued that A Modest Proposal was largely influenced and inspired by Tertullian ’ s Apology: a satirical attack against early Roman persecution of Christianity.

Johnson notes Swift ’ s obvious affinity for Tertullian and the bold stylistic and structural similarities between the works A Modest Proposal and Apology.

He reminds readers that " there is a gap between the narrator ’ s meaning and the text ’ s, and that a moral-political argument is being carried out by means of parody ".

For Euclid ’ s method to succeed, the starting lengths must satisfy two requirements: ( i ) the lengths must not be 0, AND ( ii ) the subtraction must be “ proper ”, a test must guarantee that the smaller of the two numbers is subtracted from the larger ( alternately, the two can be equal so their subtraction yields 0 ).

Punch had a poem containing the words “ When Ivo comes back with the urn ” and when Ivo Bligh wiped out the defeat Lady Clarke, wife of Sir W. J. Clarke, who entertained the English so lavishly, found a little wooden urn, burnt a bail, put the ashes in the urn, and wrapping it in a red velvet bag, put it into her husband ’ s ( Ivo Bligh ’ s ) hands.

When more electrons are added to a single atom, the additional electrons tend to more evenly fill in a volume of space around the nucleus so that the resulting collection ( sometimes termed the atom ’ s “ electron cloud ” ) tends toward a generally spherical zone of probability describing where the atom ’ s electrons will be found.

Rousseau believed that young boys should avoid formal schooling and pursue instead an “ education direct from nature .” Ampère ’ s father actualized this ideal by allowing his son to educate himself within the walls of his well-stocked library.

* According to a note of Isaac de Beausobre ’ s, Jean Hardouin accepted the first three of these, taking the four others for the initials of the Greek anthrōpoussōzōn hagiōi xylōi, “ saving mankind by the holy cross .”

At this spot, there were local altars inscribed as a dedication to Agrippina: “ IN HONOR OF AGRIPPINA ’ S PUERPERIUM ”.

Agathocles was cited as from the lowest, most abject condition of life and as an example of “ those who by their crimes come to be princes ” in Chapter VIII of Niccolò Machiavelli ’ s treatise on politics, The Prince ( 1513 ).

In Ireland, Shane Butler said that AA “ looks like it couldn ’ t survive as there ’ s no leadership or top-level telling local cumanns what to do, but it has worked and proved itself extremely robust .” Butler attributed this to " AA ’ s ' inverted pyramid ' style of governance has helped it to avoid many of the pitfalls that political and religious institutions have encountered since it was established here in 1946.

“ Acts, then is a continuation of the Lucan Gospel, not in the sense that it relates what Jesus continued to do, but how his followers carried out his commission under the guidance of his Spirit .” Thus, part of the answer to the purpose of Acts is that Luke is writing to Theophilus, who is also mentioned in Luke 1: 3, in order to explain to him the occurrences that take place in the church that fulfill Jesus ’ promise to his disciples that “ you will be baptized with, the Holy Spirit not many days from now ” ( Acts 1: 5 ).

In fact, Fitzmyer believes that the preface of Luke should only be “ the starting point in the discussion of the aim of Luke-Acts .” Because the author ’ s intended purpose for the Book of Acts is not that straightforward, scholars have put forth four main claims to address this.

Some believe that Luke ’ s gospel can be seen to mirror the Jewish apologetic literature of the time which served to “ defend Jews against misunderstanding and persecution .” Acts is said to be a:

Supporters of this view believe that “ to a hypothetical outside reader, presents Christianity as enlightened, harmless, even beneficent .” Some believe that through this work, Luke intended to show the Roman Empire that the root of Christianity is within Judaism so that the Christians “ may receive the same freedom to practice their faith that the Roman Empire afforded the Jews .” Those who support the view of Luke ’ s work as political apology generally draw evidence from the facts that Christians are found innocent of committing any political crime ( Acts 25: 25 ; 19: 37 ; 19: 40 ) and that Roman officials ’ views towards Christians are generally positive.

Also, supporters of this view would characterize Luke ’ s portrayal of the Roman Empire as positive because they believe Luke “ glosses over negative aspects of the empire and presents imperial power positively .” For example, when Paul is before the council defending himself, Paul says that he is “ on trial concerning the hope of the resurrection of the dead ” ( Acts 23: 6 ).

Some believe that this appeal “ thereby shows Christian ’ s of Luke ’ s day both that their predecessors were innocent before the state and that Paul had no political quarrel with Rome ” but rather with the Jews who were accusing him.

Some scholars believe that the apologetic view of Luke ’ s work is overemphasized and that it should not be regarded as a “ major aim of the Lucan writings .” While Munck believes that purpose of Luke ’ s work is not that clear-cut and sympathizes with other claims, he believes that Luke ’ s work can function as an apology only in the sense that it “ presents a defense of Christianity and Paul ” and may serve to “ clarify the position of Christianity within Jewry and within the Roman Empire .” Pervo disagrees that Luke ’ s work is an apology and even that it could possibly be addressed to Rome because he believes that “ Luke and Acts speak to insiders, believers in Jesus .” Freedman believes that Luke is writing an apology but that his goal is “ not to defend the Christian movement as such but to defend God ’ s ways in history .”