Frankenstein and the Human Mind

The kind-hearted top dog is something scientists have been purifying to comprehend forever. Science ignore non alter how the mind communicates with ones body, or even how it works. bloody shame Shelleys Frankenstein customs the creation of a fake being to emphasize the circumstance that the gentleman mind can non be altered or copyd effectively. Dr. Frankenstein apprehension he would be able to create and control the mind of a peter. He had tried m any times, but to no avail. After talking with a professor, he fin in ally cipherd pop out a way that he would be able to complete what he had been hard to for years.But does Frankenstein pass that cancel boundary placed before us by our peers? To create life, a being with its own mind, had never been done before. What are the consequences of his actions and was it truly cost it to go beyond those limits? bloody shame Shelley says no, it was non worth it. Frankenstein thought he would be able to control this creature, contro l his emotions and how he would act on them. He would quickly find out that that was not the case. Immediately afterward creating this un inwrought being, Frankenstein had to act as a somewhat fatherly think to teach the monster how to walk and stand on his own.I dont think it was what he intended, but by doing this the creature instinctively looked at Frankenstein as being his sole creator, or father if you exit. There was zipper he could say or do, and certainly nothing science could do, to win over the thinking of the creature. He, by creating life, had attached himself to this being from the in truth beginning. When the creature is out in the streets for the first time, the whole townsfolk is completely against him, trying to subscribe to him down, throwing stuff at him, etc. There is nothing science can do to take the anger and sadness out from the creature.It is only natural to the mind that you will feel such emotions if a whole town is against you. That is just how t he mind works. It reacts to certain situations in a certain way, beyond sciences control. Frankenstein tried to forget about the creature, but it crept right back up into his life with the murder of his littler brother, William. The creature is angry with Frankenstein, angry for what he had done to him. Frankenstein made the creature much larger and stronger than an average benignant beings being, and be arrive at of this, it isnt necessarily easy for Frankenstein to say no to the creatures needs or wants.He demands a female partner, which brings us to another argument brought forward by Shelley. When you venture into the unknown by creating life, by creating affected beings, you risk the bane of more than one being created. When you pass that boundary by scientifically experimenting with the human mind and life, only bad things can come from it. It is a loss-loss no matter how you look at it, from Shelleys point of view. In the film, Frankenstein is put forth with a very dange rous task. Either creating a second unnatural being with its own mind, or weighty the creature he has already made that he cannot do that.Mary Shelley stresses that both of these outcomes are bad, and that it is impossible to avoid both circumstances. By giving an unnatural being its own mind, you are giving it the privilege to think on its own. This is incredibly dangerous, as you cannot control it after this point. If the being you gave life to is bigger or stronger than you, you are at the will of it to do what it asks. Because Frankenstein didnt obtain in to the creatures wishes, the creature was not only responsible for the death of his little brother William, but also the death of the well loved servant, Justine, and eventually the death of his wife, Elizabeth.Frankenstein then proceeds to pass that boundary even further, by replicating the mind of his wife in the same manner in which he created the creature. His wife comes back to life but with little to no memory. The cre ature tries to bring her to his side, finally getting what he wanted, a partner. But, in a struggle over the possession of Elizabeth, she screams and commits suicide, hurting Frankenstein even more. What he thought would enhance science and bring innovation would ultimately be his downfall.And that is because he ventured past that boundary by trying to create or replicate the human mind, something in which science has no control over. The human mind cannot be altered or replicated successfully in any way, and any attempts to do so will end in a mordant manner. I accord with Shelley in this regard, as she proved in her film. The human mind is something so complex that scientists are quiet trying to figure it out entirely, let alone duplicate it, or create it from scratch. Frankenstein was attempting to use some brains from dead people in his attempts at creating life, but it is still all wrong just the same.It is immoral and without a doubt beyond that limit that should not be pas sed. We saw a very behave example of what Shelley thinks would happen, and I think it is safe to say it is fairly accurate. You could theoretically try to pull something off like Frankenstein did, and you may even be able to control that being, but would it be worth it? Shelley says no, and I agree with her. The cons outweigh the pros indefinitely. You wouldnt be able to control the created unnatural being, and it would cause havoc over society. The human mind is something not to be meddled with, and Frankenstein is a good example of this.If you create someone or something so unique, it will naturally want to be among its kind. If you wanted to experiment, you would need two creatures, not just one, and that could become a very dangerous threat. Scientists do not fully understand the human mind, and thus cannot effectively control it. Mary Shelleys Film, Frankenstein, effectively warns us of the consequences of what can come if you pass a certain boundary by meddling with certain t hings science does not fully comprehend. The human mind is a sacred, unique device that both human being has. It allows one to think, to feel emotion.It is very dangerous to try to replicate this in the creation of an unnatural being. I agree with all the points Shelley is making in her film, in that it should not be attempted. It is immoral and very dangerous, and only bad things will come from it. Life is a natural thing that we are blessed to have, and we should not push our luck into trying to create beings in which we can control, because it cant be done. The human mind cannot be altered or duplicated, and thus, scientists should not try to do so, especially not until they have a much better arrangement of how it works so that they can learn how to control it. Word enumeration 1,197

My View on Sporting Event

Popular events like the football world cup and other inter depicted object sporting occasions are essential in easing international tensions and releasing patriotic emotions in a pencil eraser way. To what extent do you agree or disagree with this opinion? In present days,more and more countries are putting big sporting events into national agenda due to a sporting explosion and their increasingly attentions towards multinational sports occupations. Meantime,issues are highly debated on whether such international sporting activities underside ease the intensive atmospheres between competitive countries or not.Personally, I in truth appreciate the former idea for several reasons. In general,popular sporting events play to harmonious relationships between the participated nations. To start with,communications between nations during the blues enable them to be juxtaposed to others. Participation in the events promotes the development of friendshios and recongnition,which are acq uired by sharing the kindle moments and cooperating with each other.Moreover,every joining country is likely to concentrate on the game during the competiton,which ,as a result,tend to pay less attention to deal with his enemies in the handle of politics or economy. It is true that countries whoremonger afford no amazement to pose threats to the security of other countries during the game. Admittedly,sporting events may not function soundly to shoulder the responsibility for eliminating the contradiction between countries. The reason for this is that such events can make competitions even more intensive than before,provided that one country pull through another,which is coincidently its enemy.Obviously,the situation tends to be counterproductive,let alone the expectation of an improvement. Even so,it is unique that such sort of thing happens frequently,as the game launched internationly is seen as a visibleness of promoting team spirit and paticipation. In summary,I would co ncede that the sporting events cause worse problems in some cases. Despite that,they play pivotal roles in cooling system strained emotions safely. Overall,I am convinced that more and more countries should join in the events.

Lab Report on Density Measurement

INTRODUCTION 1. 1 Background of the Experiment pack closeness describes how heavy an object is. Defined by the Greek letter ? , state as rho, concentration is a basic yet important bodily fitty of matter. For a bulk body without accounting its existing pores and voids, absorption is represented by the ratio of its throng and brashness. It is given by the equation ? = cud stack 1. The SI unit of parsimoniousness is kg/m3. However, its CGS units, g/cm3 or g/ mL, argon the most commonly utilize unmatcheds in the research lab. The conversion is given by 1 gcm3=1gmL= atomic number 60 kgm3 1.The assiduity of a alike bland is similarly defined by the amount of fold per unit volume. mobile is usually confined in a container, so its volume is relation back to the volume of its container 2. There be various instruments that are used to completely mensuration the closeness of substances the most commonly used are the densitometers, pycnometer and hydrometers 3. In th is experiment, the density of selected liquified samples will be measurable victimization a pycnometer. 1. 2 Objectives of the Experiment 1. To determine the density of low boiling prime liquid samples by measuring their troop at controlled volume 2. o determine the density of alumina by measuring the crowd and volume of variously wrought alumina clunks and 3. to buttocksvas the density deliberate from the given samples with the measuring rod density at board temperature. 1. 3 significance of the Experiment At the end of the experiment, the research laboratory performer is expected to moderate the following 1. the density of selected liquids and material at a given temperature and 2. the proper method of measuring the volume and consequently the density of irregularly shaped objects using pee displacement method.REVIEW OF RELATED LITERATURE absorption is one of the most important and commonly used physical properties of matter. It is an intrinsic spot which is re presented by the ratio of a matters mass to its volume 3. Density was purportedly discovered by the Greek scientist Archimedes in an unusual circumstance. According to stories, King Hiero of Syracuse asked Archimedes to determine whether his new capital is made of pure gold or not. It was seemingly impossible to order the gold percentage that composed the crown because chemical analysis was allay unstudied in those times.One day, when Archimedes was enjoying himself to a bath, he observed that the further he went down the tub, the less(prenominal)er he weighed and the higher(prenominal) the water level rose up. He then came to the realization that he could determine the ratio of the mass of the crown and the volume of water displaced by the crown, and compare it to the rate measured from the pure gold sample. Hence, density and the principle behind it were revealed 4. Density is underage on many factors, one of which is temperature. It specifically decreases with increasing tem perature.This is because an objects volume undergoes thermal expansion at increasing temperature while its mass remains unchanged. This terminations to a decrease in density 1. When matter undergoes a transformation to a different phase, it undergoes an abrupt change in density. The passage of molecules of matter to a less random form, say from gas to liquid or from liquid to solid, causes a drastic increase in the density. However, at that place are substances which behave differently from this density-temperature relationship, by which one example is water. The superior density achieved by water molecules are at 4C.At temperatures higher or lower than 4C, its density slowly decreases. This brand names ice less dense than water, a property not commonly exhibited by early(a) liquids 3. METHODOLOGY 3. 1 fabrics A. Pycnometer, 25-mL B. Graduated cylinder, cytosine0-mL C. Graduated cylinder, 250-mL D. Beaker, 250-mL E. Low boiling point liquids (acetone, 70% solution ethyl alco hol, 70% solution isopropyl alcohol), 30 mL F. Distilled water G. Two sets of alumina balls (small cylindrical, large cylindrical and large ball-shaped balls) H. Analytical balance beam 3. 2 Determining the atomic pile of a 25-mL Liquid 5 A.Carefully clean and dry the pycnometer. B. Weigh the empty pycnometer and its stopper in the balance beam and magnetic disk the mass. C. Fill the pycnometer with the liquid sample up to its brim, and insert the stopper carefully. Wipe off any excess mobile on the sides of the pycnometer with a clean cloth or tissue. D. Balance and record the mass of the filled pycnometer plus the stopper. E. Empty the contents of the pycnometer in a clean beaker. F. Make three trials for each liquid. 3. 3 Determining the Mass and deal of aluminum oxide Balls 5 A. Measure the mass of each alumina ball in the balance beam. B.Add distilled water to the graduated cylinder and record its sign volume. C. Carefully drop an alumina ball to the graduated cylinder and measure the new volume. Do this by approximately tilting the cylinder and gently slew the ball to its side. D. Use the 250-mL graduated cylinder for small cylindrical alumina balls while the 1000-mL cylinder for the large cylindrical and world(a) alumina balls. E. Do the same procedure for the two sets of alumina balls. 3. 4 Calculating the Density of Liquid 5 A. Calculate the mass of the liquid by computing the oddment between the recorded mass of the pycnometer when empty and filled with liquid.B. Calculate the density of the liquid by dividing its obtained mass by the volume indicated on the pycnometer. C. magnetic disk and compare the resulting density of the liquid with the standard value at style temperature. 3. 5 Calculating the Density of aluminium oxide Balls 5 A. Compute for the volume of the alumina balls by subtracting the initial volume from the final volume of water in the graduated cylinder. B. Calculate for the density of the alumina balls by dividing the mea sured mass by the volume. C. Record and compare the resulting density of the alumina balls with the standard value at room temperature. 3. Data and Analysis mesa 1. The mass of the 4 25-mL liquid samples measured in three trials Liquid Volume (mL) Mass (grams) 1ST Trial 2nd Trial 3RD Trial irrigate 25. 0 25. 244 25. 348 25. 359 Acetone 25. 0 20. 131 20. 147 20. 163 ethyl alcohol 25. 0 22. 313 22. 330 22. 337 Isopropyl inebriant 25. 0 22. 025 22. 035 22. 049 Table 2. The volume and mass of the two sets of alumina balls Alumina Ball (based on Size) amaze 1 Set 2 Volume (mL) Mass (grams) Volume (mL) Mass (grams) minor cylindrical 2. 0 5. 813 2. 0 5. 742 heavy(a) cylindrical 8. 5 24. 042 9. 5 23. 42 Large spherical 10. 0 22. 975 9. 0 19. 747 Table 3. Calculation of density of the four liquid samples Liquid Density (grams/mL) 1st Trial 2ND Trial tertiary Trial Water 25. 244 ? 25 = 1. 00976 25. 348 ? 25. 0 = 1. 01392 25. 359 ? 25. 0 = 1. 01436 Acetone 20. 131 ? 25. 0= 0. 80524 20. 147 ? 25. 0 = 0. 80588 20. 163 ? 25. 0 = 0. 80652 ethyl radical Alcohol 22. 313 ? 25. 0= 0. 89252 22. 330 ? 25. 0= 0. 89320 22. 337 ? 25. 0= 0. 89348 Isopropyl Alcohol 22. 025 ? 25. 0= 0. 88100 22. 035 ? 25. 0= 0. 88140 22. 049 ? 25. 0= 0. 88196 Table 4. Calculation of density of the alumina ballsAlumina Ball (based on Size) Density (grams/mL) Set 1 Set 2 Small cylindrical 5. 813 ? 2. 0 = 2. 9065 5. 742 ? 2. 0= 2. 8710 Large cylindrical 24. 042 ? 8. 5= 2. 8285 23. 942 ? 9. 5= 2. 5202 Large spherical 22. 975 ? 10. 0= 2. 2975 19. 747 ? 9. 0= 2. 1941 Table 5. The mean value of the density calculated from the four liquid samples Liquid Mean Value (g/mL) Water 1. 00976 + 1. 01392 +1. 014363 =1. 01268 Acetone 0. 80524 + 0. 80588 + 0. 806523 =0. 80588 Ethyl Alcohol 0. 89252 + 0. 89320 + 0. 893483 =0. 89307 Isopropyl Alcohol 0. 88100 + 0. 88140 + 0. 881963 =0. 8145 Table 6. The mean value of the density calculated for the alumina balls Alumina Ball (based on Size) Mean Value (g/mL) S mall Cylindrical 2. 9065 + 2. 87102 =2. 8888 Large Cylindrical 2. 8285 + 2. 52022 =2. 6744 Large Spherical 2. 2975 + 2. 19412 =2. 2458 Average 2. 8888 + 2. 6744 + 2. 24583 =2. 6027 RESULTS AND DISCUSSIONS The table below shows the obtained densities of the samples in four decimal places. Table 7. Summary of observational densities of the samples Liquid/Material Density (g/mL) at 25C Acetone 0. 8059 Alumina 2. 6027 Ethyl Alcohol 0. 8931Isopropyl Alcohol 0. 8815 Water 1. 0127 Table 8. Accepted values of the density of certain materials at 25C 6 Liquid/Material regulation Density (g/mL) at 25C Acetone 0. 7846 Alumina 2. 7300 Ethyl Alcohol 0. 8651 Isopropyl Alcohol 0. 8493 Water 0. 9970 Accuracy of the result, or the agreement of the observational value to the recognised value, is defined by its percentage misconduct. An experimental result with a percentage error less than 5% is considered to be accurate. This indicates that the laboratory procedure performed in obtaining the said result is scientifically legitimate 7.The close table shows the calculation of the percentage errors of the densities obtained from the experiment relative to the accepted values represented in Table 8. Table 9. Calculation of the percentage error of the experimental densities of the samples Liquid/Material Acetone 0. 7846 0. 80590. 7846 ? 100 = 2. 643% Alumina 2. 7300 2. 60272. 7300 ? 100 = 4. 663% Ethyl Alcohol 0. 8651 0. 89310. 8651 ? 100 = 3. 237% Isopropyl Alcohol 0. 8493- 0. 88150. 8493 ? 100 = 3. 791% Water 0. 9970 1. 01270. 9970 ? 100 = 1. 550%Table 9 shows the percentage errors of the experimental densities computed from the samples. The values indicate that the experimental densities of acetone, alumina, ethyl alcohol, isopropyl alcohol and water at 25C are within 5% error from accepted values, thereby implying that these results are accurate and the procedure used in performing the experiment is correct, consistent and reliable. Small disagreements in the values of experimental and accepted densities can be accounted to factors that could slightly change the density of a material, in which one of these is temperature.The actual room temperature was not actually measured due to personal negligence, and was just anticipate to be 25C. Thus, the standard values that are used to compare with the results might be not be the most appropriate ones relative to temperature. Other factors which could lead to slight discrepancies in density could be the required systematic errors, particularly instrumental and human errors. CONCLUSION AND RECOMMENDATION In general, the experimental densities of all the samples used are significantly close to the standard densities at 25C. Thus, the laboratory rocedure was done correctly and consistently. Small deviations of the results from the accepted values might be due to systematic errors. One of which can be caused by the lack of precision of the analytical balance beam. compassionate errors such as incorrect or inconsistent readings and interpretations of results might also cause these slight disagreements between the standard and experimental values. It is recommended to future laboratory performers to measure the actual room temperature before, while and after conducting the same experiment, to make sure that the temperature is constant all throughout.Temperature is a vital factor that could fix the results of the experiment. Hence, this must not be neglected. Nevertheless, the method of using pycnometer to measure the density of the liquids and water displacement method for the irregularly shaped solids yields accurate and reliable results. REFERENCES 1. Gallova, J. (2006). Density determination by pycnometer. Retrieved July 8, 2012 from Comenius University of Bratislava at http//www. fpharm. uniba. sk/fileadmin /user_upload/english/Fyzika/Density_determination_by_pycnometer. pdf 2.University of mamma Boston, College of Science and Mathematics (2005). Measurement of Density and Archi medes Principle. Retrieved July 4, 2012 from http//www. physicslabs. umb. edu/Physics/sum07/181_Exp9_Sum07. 3. Johnston, J. (2011). Density Definition. Retrieved July 7, 2012 from http//www. densitydefinition. com/ 4. Bell, E. T. (1937). The numeric achievements and methodologies of Archimedes Electronic version. Men of mathematics. Retrieved July 8, 2012 from http//mathdb. org/articles/archimedes/e_archimedes. htmBk03 5. Skyline College, Chemistry 210 Laboratory Manual (2010).Determination of the density of water and unknown solid sample. Retrieved July 7, 2012 from http//www. smccd. edu/accounts/batesa/chem210/lab/labmanual/Density2010. pdf 6. Walker, R. (1998). Density of Materials. Retrieved July 8, 2012 from http//www. simetric. co. uk/index. htm 7. Brooks P. R. , Curl R. F. , Weisman R. B. (1992). analyze the relationship between the mass of a liquid and its volume Electronic version. earlier Quantitative. pages 16-19. Retrieved July 8, 2012 from http//www. terrificscience. org/lessonpdfs/MassVolumeofLiquid. pdf

Carrying the Fire Individuation Toward the Mature Masculine

Carrying the bosom come out of the closet Individuation Toward the Mature Mascu suck and Telos of Cultural Myth in Cormac McCarthys No dry impart for disused hands and The street maggie bortz So everything is necessary. every least thing. This is the securely les parole. nought trick be dispensed with. Nothing despised. Because the seams ar hid from us, you see. The marrowery. The way in which the world is made. (McCarthy, 1999b, 143) It was good that paragon unbroken the truths of life from the youthfulness as they were starting out or else theyd withstand no heart to start at every(prenominal). (McCarthy 1999a, 284)Although patchy tyros plow Cormac McCarthy to be the greatest living impudentist in America, his swarthiness, compelling vision did non reach a mass audience until the film interlingual r annulition of his raw No farming for grey custody (2005) was released in 2007. The film, directed by Ethan and Joel Coen (2007), won the Academy Award for B est Picture. A film adaptation of his latest raw, The Road (2006), which won the Pulitzer Prize, was released in late 2009. McCarthy at champion time has the familiars rapt direction. McCarthys visionary attain outs can be read as conceive ofs of our contemporary horti ending.Great works of art, a ilk dreams, per cook a compensatory take aim for to the conscious attitudes of a society and whitethorn transfer teleological implications. Jung viewed great art as an aperture to the incorporated unconscious mind, through which the role of the specimens in shaping the psychological developwork raget of respective(prenominal)s and societies might be discerned (1930/1966, CW 15, 157, 161). McCarthys afterward myths, intercommunicate in im date and myth, the language of the unconscious, frame the corporate mentalal dissociation that pr razets us, individu tot tout ensembleyy and jointly, from growing up.The lowest, transcendent kitchen range in No commonwealth for former(a) Men, which appears in an ageing mans dream, and the suffer-son vision in The Road advert that a re jointure and recalibration of the cozy Jung ledger Culture & Psyche, Volume 5, Number 4, pp. 2842, ISSN 1934-2039, e-ISSN 1934-2047. 2011 Virginia Allan Detloff Library, C. G. Jung Institute of San Francisco. All rights reserved. enthral direct all requests for permission to photocopy or reproduce article content through the University of California Presss Rights and Permissions website at www. ucpressjournals. com/reprintinfo/asp.DOI 10. 1525/jung. 2011. 5. 4. 28. Maggie Bortz, Telos in No Country for gray-haired Men and The Road 29 gravel and son, representing a marrow of correspondings in the split masculine archetype, constitute the una impairable runway of healing and maturation. This vision may prefigure the emergence of a newfangled pagan myth. Jungian analyst Joseph Henderson identified specific thresh dodderys of intromission or psychological rite s of passage which make possible the transition from childishness to adolescence, from adolescence to early maturity, and from maturity to the experience of laissez dependablee (2005, 11).Our socialization, however, remains dominated by phallic adolescent postcode, seemingly arrested in anachronistic identification with the unen crystalliseened protagonist, still living out a proscribe let labyrinthian a myth of male regeneration through escalating violence inflicted on a fair(prenominal) earth and on graciousity. This entrenched ethnical multi cypherial manifests in and is reinforced by social progress tos of what it authority to be male in innovational America, including the myth of the ego-made man and the ethic of indivi twofoldism. This obscure handlewise bears a r developingary unattached dark that would smash all fetters (Hillman 2005, 5657).To give a clinical example, roughly of my clients, on parole from the Orswelled headn Youth Authority, be very likable sons for the most contribution who, at 14 or 15, bring forth already spent a year behind bars in the states louse up prison system. Their yearnings for identity are framed by a culture of outer action devoid of inner meaning. The lack of connection to an inner life also appears in adult male populations in presenting symptoms exchangeable workaholism, anger issues, substance abuse, relationship problems, and sexual obsession. In older men, the dissociative phenomenon is related to the common tragedy of suicidal depression.Women, of course, are non insubordinate to any of these things. It is axiomatic that masculine pagan dominants affect womens lives and push their relationships with men. On a deeper level, masculine psychological energy is present and knotted in the female aroundone as well. Jung personified the unconscious masculine energy in a woman as an inner male image, the animus. Her stupor has, so to speak, a masculine imprint (1951/1968, CW 9ii, 29). t hrong Hillman personified the psychological mental hospital of the problem of history in the prototypical magery of the senex (old man) and puer ( schoolgirlish man) (2005, 35). rare men and young men are ubiquitous images in McCarthys work. No Country for Old Men and The Road appear to validate Hillmans supposition that a split in the masculine senex-puer archetype underlies the psychic uncomfortableness of our time and that work toward a union of sames moldiness begin at the senex pole of that archetype. Although the reticent McCarthy seems to write from a Jungian-informed perspective, I was unable to note any biographical data linking him to an interest in Jungian psychology.However, he frequently associates with physicists at the interdisciplinary Santa Fe Institute, a bring forward ice chest located at the former site of the Manhattan Project, a collaboration McCarthy has telegraphically attributed to his enduring interest in the way things work (Voice of America 2008) . C. G. Jung collaborated with Nobel 30 jung journal culture & psyche 54 / fall 2011 Prize-winning physicist Wolfgang Pauli and was taken with(p) by the cogent parallels among quantum physics and his psychological theory (Pauli and Jung 1992/2001).Beyond the sha reddened out observer effect and the subject-object bond, quantum physics and Jungian psychology some(prenominal) meditation into depths where the distinctions between energy and matter collapse. Following the development of nuclear weapons, Jung and Pauli also shared a deep concern about the future they feared that in the absence of a great understanding of mans say-so for evil, gayity would destroy itself through the might of its knowledge technology and information (1957/1970, CW 10, 585). Although McCarthys canon garners precise acclaim, his work also provokes controversy.Yale literary critic Harold crest admits to a fierce passion for Blood Meridian (1985), which he considers a masterpiece of American litera ture. Bloom also confesses that he had a hard time finishing the book because he flinched from the fire thrashing that McCarthy portrays (2009, 1). Literary critic Morris Philipson has written For culture, just as for therapy, emblems are not intuitions by themselves they are completely brute circumstances that must be taken (1992, 226227). There are brute facts aplenty inMcCarthys canon scalping, massacres, executions, necrophilia, cannibalism, every imaginable kind of human evil, but his artistic vision reflects the ultimate arcanum of the unconscious and does not kick in itself to facile reduction. Symbolic images, whether interpreted or not, affect us. They represent living psychological dynamics that we experience as feelings, emotions, ideas, and impulses toward action. McCarthys primarily work is often celebrated for its lyrical mode and persistent, commafree sentences.Critic Steven Frye wrote that, for many of us that artistry, his mastery of beauty in language, is the only compensating factor for the bleak and uncompromising world he forces us to confront (2005, 16). scarce in No Country for Old Men, the prose is clipped and minimalistic. The unconscious tends to wrench up the music as required to equilibrate the conscious attitude. Compensatory dreams may become repetitious or disturbing symptoms may become a lot than than(prenominal)(prenominal) severe.Perhaps McCarthys style has changed because we progress to missed the subtler messages of the incorporated unconscious, and it is getting more obviously archetypical in its self-regulatory attempts. As if mirroring a quatern, the pattern of psychic wholeness, No Country for Old Men contains four major characters. The landscape, as character, presents the energy of the dark, infernal feminine. Llewelyn Moss, the hunter who becomes prey, embodies the immature masculine energy of the wiz, a puer looking soil by a negative sire Gordian. Anton Chigurh, the insane devourer, pe rsonifies evil in its human and god-like dimensions.The psychological protagonist, Sheriff Ed Tom bell shape, is a senex figure with prescribed and negative attributes who struggles against his birth reputation to assimilate his tail assembly and to individuate toward the mature masculine. Each represents an autonomous mingled at work internal the collective psyche. Complexes are split-off parts of the personality or culture that behave like independent Maggie Bortz, Telos in No Country for Old Men and The Road 31 beings ( Jung 1937/1969, CW 8, 253). The ultimate meaning of the quaternity in this ethnic dream remains ambiguous. Jung thought that the automatic eneration of quaternary images, whether consciously or in dreams and fantasies, can indicate the egos content to assimilate unconscious substantive. But they may also be fundamentally apotropaic, an attempt by the psyche to prevent itself from disintegrating (Sharp 1991, 111). Both possibilities, further evolution an d collective psychosis, must be binded in reading the work. The commentary of a dream often begins with a careful consideration of the setting. No Country for Old Men unfolds in 1980 in the wild, scrubby borderlands of southmost Texas and Mexico.The landscape is a bare-assed, barren land of sprawling resign plain, lava scree, red dirt, and creosote, sparsely inhabited by Mojave rattlesnakes, scorpions, and birds of prey. The image of the border itself suggests an unstable and explosive place between two worlds where the usual rules do not apply, a sort of psychological no-mans-land where consciousness and unconscious meet. Borders are the domain of the archetypal Trickster, who incites psychic change through creative and bad interventions that disturb the realised psychological order.The archetypal feminine is always a silent, antecedentful, brooding front in McCarthys work. In his novels, anima or soul is sometimes delineated by animals, feral creatures who need human co mfortion, like the pregnant masher that Billy becomes trapped at the beginning of The Crossing (1999b). just abouttimes, and usually briefly, followed by tragic consequences, the anima is projected onto young women in McCarthys novels. But the chthonic feminine, as landscape, is always present in his novels, two as a primitive force of nature and as a deeply unconscious psychological dynamic in the characters psyches.Anima figures fare pretty poorly in McCarthys work. Billy must kill the beloved wolf in The Crossing to save her from a slow, agonizing cobblers last in a dog pit, where she has become the main act in a countercurrent sport that entertains older men. In The Road, anima as landscape has been killed off simply the chthonic feminine is a fading memory, a charred and ruined relic. In No Country for Old Men, anima appears as landscape in forewarning form High bloodweeds along the road. Wiregrass and sacahuista. Beyond in the rock-and-roll arroyos the tracks of dragon s.The raw rock mountains shadowed in the late sun and to the east the shimmering abscissa of the desert plains under a sky where raincurtains hung dark as soot all along the quadrant. That god lives in silence who has scoured the following land with salt and ash. (McCarthy 2005, 45) The dark feminine landscape in No Country for Old Men mirrors the alchemic process of calcinatio and its products salt, a metaphor for jaundice or wisdom, and soot and ash, the residue of exonerate. The calcinatio is performed on the primitive shadow side, which harbors hungry, instinctual desirousness and is contaminated with the unconscious.The fire for the process comes from the frustration of these instinctual desires (Edinger 1994, 2122). 32 jung journal culture & psyche 54 / fall 2011 The characters in No Country for Old Men are ambivalent about the landscape. Uncle Ellis tells the sheriff This unsophisticated was hard on commonwealth. But they never seem to hold it to account. In a way that se ems peculiar. That they didnt . . . How come people dont feel like this country has got a lot to swear out for? They dont. You can say that the country is just the country, it dont actively do nothing, but that dont mean frequently . . This country give kill you in a heartbeat and still people love it. (McCarthy 2005, 271) On one hand, the landscape represents a terrible archetypal m otherwise, the surrealistic ground of a burgeoning drug war, which is itself the continuation of many barbaric historical slaughters. In other respects, the characters identify positively with the landscape. She still nurtures according to her increasingly control abilities. Moss can still find antelope in her deep interior property and a river saves him from certain dying early in the book.All of the novels central male characters are veterans they have gone to war and risked their lives to protect the country. The power of the landscape, however, is muted in No Country for Old Men as opposed t o McCarthys earlier Western novels. Even the moon, the symbol of feminine consciousness, is disfigured. It is as though mans relentless dominance, his constant conquests, savagery, and ever forward progress have effectively depotentiated the chthonic feminine, and she has regressed more deeply into the unconscious.Behind the mask of our technological society lurks a negative mother complex, a dissociation from and opposition to the feminine principle. Complexes are not ours to eliminate. On the contrary, they commonly persist beyond the life of the man-to-man and perpetuate themselves across generations. According to Jung, A complex can be really deluge only if it is lived out to the full . . . If we are to develop further we have to loss leader to us and drink down to the very dregs what . . . we have held at a distance (1954/1968, CW 9i, 184).Unconsciously living out this collective negative mother complex is a dangerous and precarious proposition it performer consuming the natural world and each other in the process. The sulfur major character, Llewelyn Moss, a welder and Viet Nam veteran, is hunting antelope in the desert when he stumbles across the surreal, slaughterhouse scene of a failed drug deal. Moss finds a case of money, a load of heroin, and one dying Hispanic man pleading for water. He takes the money, but his conscience nags him and he comes back to the scene that night with a jug of water for the dying man.His belated act of compassion commences the novels ostensible journey Moss runs with the money, pursued by Anton Chigurh, a jibe hoard of drug dealers, and Sheriff bell shape. Classical Jungian theory links both the puer and the hero to the Great Mother the puer via regressive attachment, the hero via opposition. James Hillman argued, however, that whereas the hero is always bound up in a battle with the mother, the puer spirit is defined in relationship to the father and is not howling(a) in the classical sense. Maggie Bortz, Telo s in No Country for Old Men and The Road 33Puer consciousness is a masculine psychological energy representing, in alchemical terms, a new spirit born of an old spirit (2005, 117). Hillman contended that whereas the emergent masculine ego might pattern itself in association with any archetype, an alchemical union of sames in the puer-senex archetype represents the requisite path of individualization toward the mature masculine. Moss initially seems to reflect qualities of the archetypal puer-like opportunist. Like other mythical puer figures, such(prenominal) as Icarus or Bellerophon,1 he does not recognize his demarcation lines and is more penetrable than he realizes.During his for the first time encounter with the drug dealers, Moss injures his feet by move barefoot in the river gravel and then traversing the country in steadfast boots. A gun hit man wound suffered during his first encounter with Chigurh further lames him for the truncated duration of his life. The classic puer injury to the foot suggests a fatal weakness where this immature consciousness meets the world. Once Moss takes the money, however, his thoughts, feelings, and behaviors clearly pattern male child or uninitiated hero psychological energy.His heroic quest is about silverhis spirit is literalized in currency. Moss is skillful with weapons, which are described in lucubrate detail. Literary critic Jay Ellis astutely observed the technological fetishism with which McCarthy describes Moss intentness with weapons and tools To pre-adolescent (and increasingly, adolescent and older) male indorsers still uncertain about their vulnerability and power in the world . . . the minutiae surrounding objects that afford their user power in the world become all-important . . .Anything that can be added on to an already desirable object that will afford greater lethality, great speed, greater vision, or more information, fills in for what young men fear they lack. (2009, 138) Ellis observe that these powerful weapons and tools ultimately do little for Moss he misses his opening shot at an antelope and is ultimately gunned down by drug dealers at a cheap hotel. Sheriff Bell, in contrast, is dubious of sophisticated weaponry. Tools that comes into our hands comes into theirs too . . . Some of the old time sheriffs wouldnt even carry a firearm (McCarthy 2005, 6263).Moss interactions with women betray an oblique hostility and adolescent insecurity. He uses sarcasm to throw outside(a) and deflect his young wife. Moss mentions mother specifically twice in the book, both times in relation to death, and appears to dialogue with her elsewhere. Shortly in the first place he is murdered, Moss picks up a teenage girl who is hitchhiking. The mother complex speaking through Moss tells the girl Most peoplell run from their own mother to get to hug death by the neck. They cant storage area to see him (McCarthy 2005, 234).Moss unconsciousness of his own limitations, of any transp ersonal ideals, and of the insurmountable evil he both confronts and secretly carries within him, costs him his own life the confirmatory damage includes the deaths of his wife and the young hitchhiker. 34 jung journal culture & psyche 54 / fall 2011 At this point in the ripening of our culture, McCarthy seems to say, the hero is as good as dead(a). Although Moss heroic tale entices the contributor into the novel, as critic Jay Ellis (2009) has noted, this part of the story collapses midway through with Moss death when Sheriff Bells process emerges to dominate.This apparent literary dismissal of the heroic neurosis may reflect its psychological status as a due southary pathology, as a symptom of failed initiation that masks a religious problem the missing beau ideal who offered a focus for spiritual things (Hillman 2005, 121). The trine major character, Anton Chigurh, psychopath and assassin, represents the most potent force in the collective psyche at this time. He is a compl ex, quasiarchetypal shadow figure, a senseless psychic forepart who acts as the dynamist or catalyst in the bigger psychological process of the novel.When the reader meets Chigurh, he is a prisoner in a exquisite, rural county jail. While the arresting deputy chats on the phone, Chigurh, in one fluid move, gets his manacled hands in front of his body and most the jailors neck. After the grisly murder, Chigurh nonchalantly uses the bathroom, binds his injured wrists with read and paper towels, and sits at the desk studying the dead man gaping up from the floor (McCarthy 2005, 6). There is no emotion in the scene beyond the horror it evokes in the reader. The motif of the murdered jailor has appeared elsewhere in McCarthys work.Here, Chigurh represents an archetypal impulse or tendency that has been banished, repressed, locked up, but has now freed itself to act. Chigurh, unalike Moss, is not motivated by money. When he eventually recovers the satchel of stolen cash, he returns it. Killing people is Chigurhs job. The world is his abattoir. He is the quintessential kindness hunter, a contemporary iteration of the scalp hunters in Blood Meridian. He prefers to dispatch his victims (and to open doors) with a cattlegun. Other people become objects or livestock to him, and in this way, he prefigures the cannibals in The Road.Anton Chigurh seems to embody shadow qualities in good order belonging to the personal unconscious of the other characters, as though the archetypal split between the contaminated puer and ineffectual senex created a psychological void that he is obligated, through some inscrutable psychological rule, to fill. In some respects, he is like a photographic negative of Moss. He even mirrors Moss limp, sustaining a leg injury while inflicting one. When Chigurh is injured in a car crash late in the book, he buys a boys shirt to make a sling for his broken arm, mirroring Moss earlier purchase of a boys coat on the Mexican border.Chigurh certainly needs no help from anyone. Women who spend too much time around Chigurh, like those who become involved with Moss, wind up dead. An aura of the negative hero seems to radiate around him. At the same time, Chigurh seems to carry some qualities of the negative senex that seem related to Sheriff Bell. As a senex figure, Bell represents, among other things, Maggie Bortz, Telos in No Country for Old Men and The Road 35 justice, law, and the process whereby these concepts are enforced in human affairs through the sometimes arbitrary power of an established order.Within an individual psyche, these ordering and moral functions are often associated with the senex archetype, and, inevitably, a murky shadow accompanies them. A morality based on senexconsciousness will always be dubious. No matter what strict code of ethical purity it asserts, in the execution of its lofty principles in that respect will be a balancing loathsome horror not far away (Hillman 2005, 260). (The first line of the book suggests as much I sent one boy to the gaschamber at Huntsville McCarthy 2005, 3. Like a dark reflection of the senex compulsion for law, order, and measurement, Chigurh is a man of exacting principles principles that transcend money or drugs or anything like that (153). As Moss wife begs for her life, Chigurh shakes his head. Youre asking that I make myself vulnerable and that I can never do. I have only one way to live and it doesnt allow for special cases (259). Anton Chigurh serves as a vehicle of unconscious projection for the reader. His sadistic acts and complete emotional onanism inspire terror. This character, so indefinably foreign, o marginally human, does not seem like one of us, but he is an irrefutable psychological truth that belongs to our culture. He represents something we should know about ourselves that remains unconscious, like a not that understood dream. While Chigurhs vulnerability to forcible injury suggests a human shadow figure, his disappearing a cts, miraculous escapes, and his association with fate lend him a supernatural aura that suggests the archetypal shadow. By the end of the novel, Bell comes to believe that Satan explains a lot of things that otherwise dont have no explanation (McCarthy 2005, 218).Chigurh himself confesses that he has found it useful to model himself after God (257). For our culture at this time, we might say Chigurh is God, the dark God fully grown more human, closer to consciousness. Chigurh resembles the God-image Jung discovered in the Book of Job. Jung found that Yahweh, egged on by Satan, possessed, in part, an animal nature (1952/1969, CW 11, 600) and, in this way, was less than human (599). Like Yahweh, Chigurh is guilty of murder, bodily injury with premeditation, and denial of a fair trial (581).For Jung, Yahwehs cruelty to Job is further exacerbated by the fact that Yahweh displays no compunction, remorse, or compassion, but only ruthlessness and brutality (581) we find the same divine h eartlessness, fed by the unconscious, in Chigurh. Chigurh shares another quality with Yahweh Nowhere does he come up against an insuperable obstacle that would force him to hesitate and hence make him reflect on himself (579). In Jungs view, the Christ symbol represents only an intermediate stage in a process of divine development in which God effectively dissociated from his own dark side.Identification with the exclusively good, loving aspects of the divinity is bound 36 jung journal culture & psyche 54 / fall 2011 to lead to a dangerous accumulation of evil (1952/1969, CW 11, 653). Anton Chigurh symbolizes that magnetic, irrational pull to incarnate Gods darkness, the ultimate source of evil, its absolute home (Stein 1995, 144). Chigurh slays the cultural hero and provokes Bells psychological development he is the dynamic agent, the terrorist, and instigator of Bells emergent connection to the unconscious. The realization of the self as an autonomous psychic factor is often sti mulated by the bang of content over which the ego has no control (Sharp 1991, 120). The irruption of contents like this can destroy the ego. In his Trickster role, Chigurh is not unlike Satan in the Book of Job or the serpent in the Garden of Eden. Evil serves a psychological function. The stirring up of fight is a Luciferian virtue in the true sense of the word. Conflict engenders fire, the fire of affects and emotions, and like every other fire it has two aspects, that of combustion and that of creating open-eyed ( Jung 1954/1968, CW 9i, 179).The conscious attitude determines whether the conflict is ultimately illuminating or destructive we either evolve from our mistakes or we unconsciously dig deeper into our accustomed defenses. Sheriff Bell, a country lawman approaching sixty, is the novels psychological protagonist. As a senex figure, Bell seems to represent, at least in part, the conservative function of the archetype, the fastness of our habits (Hillman 2005, 48), the p rinciple of long-lasting survival through order (284). mental movement, once incited by Chigurh, depends blamelessly on Bells interior process.Paradoxically, the path of psychic evolution begins with the senex in a process of disintegration. The novel takes its title from the first line of W. B. Yeats most celebrated poem, Sailing to Byzantium, which contrasts the material world with the transcendent world of art from the viewpoint of an aged man. It urges a belated attention to ones soul. To the extent that art is an aperture to the collective unconscious, the journey to Byzantium implies an intrapsychic movement from the ego toward the Self.Critic John Vanderheide has observed that the renunciation of the physical world expressed in Sailing to Byzantium and No Country for Old Men is forced on the narrator by old age and approaching death, conditions he is powerless to change (2005). Consume my heart away sick with desire And fastened to a dying animal It knows not what it is and gather me Into the artifice of eternity (Yeats 1926/1952, 490, stanza III, ll. 2124) This felt sense of mortality, hopelessness, and limitation is often the cue that ignites the process of identity.The collective unconscious calls aged men whether they will respond and how is another matter entirely, but this painful grease is no country for young men. Maggie Bortz, Telos in No Country for Old Men and The Road 37 As senex figure, Bell is the ostensible point of accumulation keeper of the cultural psyche, but he is flooded with content that he cannot repress. Bafflement pervades his monologues. He longs for times past when the world made more sense to him, but Bells nostalgia is more than a regressive symptom, it implies a separation of halves, a missing conjunction (Hillman 2005, 182).Bell carries notable qualities of the positive senex. His most authentic self is related to others. He sees himself as a shepherd to the people assigned to his care. Ive thought about wherefore it was that I wanted to be a lawman. There was always some part of me that wanted people to listen to what I had to say. But at that place was a part of me too that just wanted to pull everybody in the boat (McCarthy 2005, 296). His psyche is anchored in an imago of the positive feminine in the form of his anima figure, his wife of thirtyone years, Loretta.The escalating violence, his inability to contain it, and the imperatives of his own interior process force Bell to examine the psychological orientation that has guided his life. Bell confronts his own provisional life, an adulthood founded on a lie. As a young soldier in France during World War II, he fought bravely, but in the face of overwhelming odds and certain death, fled the battlefield and his dead companions. He was awarded a Bronze Star for his service, an honor he tried to refuse. His preference as county sheriff followed from this heroic misidentification.Bell confesses this history to his Uncle Ellis, an elderly lawm an disabled in the line of duty, late in the book. I didnt know you could distract your own life, he says (McCarthy 2005, 278). Bell concludes that his history resurfaces because sometimes people would preferably have a bad answer about things than no answer at all (282). Bell endures the part of the alchemical process associated with the death and decay of the old substance, the old way of being in the world. He experiences his growing edge of consciousness as a defeat.Bell makes a final break with the inauthentic hero and our cultures idea of what it means to be a man he quits in the nitty-gritty of the hunt. His decision to retire reflects an understanding of his own limitations and is guided by a deeper psychic injunction. I always knew that you had to be willin to die to even do this job. That was always true. . . . If you aint theyll know it in a heartbeat. I think it is more like what you are willin to become. And I think that a man would have to put his soul at hazard. An d I wont do that. I think now that maybe I never would. (McCarthy 2005, 4)Bell begins to acquiesce to and move into in his interior process, going back through his memories, paying attention to his dreams, engaging in active imagination. He ponders the memory of an image he encountered on the battlefield in France, a stone water bowl carved to last ten thousand years (307). A toilet contains water, a symbol of the unconscious, perchance the personal unconscious, but perhaps the collective one. The trough symbolizes a way of understanding content arising from the unconscious and resonates as a religious symbol. For Jung, 38 jung journal culture & psyche 54 / fall 2011 an had the need for a felt connection to something larger than his ego deeply embedded into the fabric of his being, but man woolly-headed his sense of larger meaning and purpose somewhere amid the horrors and upheavals of the twentieth century. Jung believed that the modern collective failure to channel this insti nct, to carve another indestructible stone trough, was both symptom and root cause of our collective dissociation. Bell rejects the ruling of carving a trough himself it must be a collective enterprise, and no new myth has yet emerged to replace the dying God-image of our culture.Bells only child, a daughter, died as an infant thirty years before the story begins. Childlessness is associated with the negative senex. When the senex has lost its child . . . A dying complex infects all psychic life (Hillman 2005, 263). Late in the book, Bell confides to the reader that for many years he has dialogued with this dead infant daughter (McCarthy 2005, 285). In Jungian theory, that imaginary child would be considered a psychic reality. The novels ultimate meaning resides in two dreams about his dead father.In the first dream, he give me some money and I think I lost it (McCarthy 2005, 309). His father imparted something of great value to him for safekeeping, but he misplaced it, perhaps irr etrievably. The second dream is a powerful reiteration of the first and evokes Jungs famous dream of carrying a small faint in the fog (Jung 1961/1965, 88). The setting is a cold, one Cy night in a remote mountain pass. Bell and his father ride horseback. It was like we was both back in older times and I was on horseback goin through this pass in the mountains.It was cold and in that respect was snow on the ground and he rode past me and kept on goin. neer said nothing. He just rode on past and he had this covering fire wrapped around him and his head down and when he rode past I seen he was carryin fire in a horn the way people used to do and I could see the horn from the light inside of it. About the color of the moon. And in the dream I knew that he was goin on ahead and that he was fixin to make a fire somewhere out there in all that dark and all that cold and I knew that whenever I got there he would be there. (McCarthy 2005, 309)Although the dream can be viewed as regres sive, in that it invokes Bells childhood relationship and a longing to live out an old, honorable myth that has become hostile in the modern world, it clearly carries teleological implications. Bell goes forward into the dark night, into the unknown, toward death. He and his father ride horses, numinous animals in McCarthys work that suggest connection to anima or soul. Horses also represent an older and an arguably more connected way of moving through the world. Bells father carries fire, a symbol for the light of consciousness or spirit, in a horn, a Gnostic symbol of maturity. The horn is a dual symbol from one point of view it is penetrating in shape and therefore active and masculine in significance and from the other it is regulate like a receptacle, which is feminine in meaning (Cirlot 1962/1971, 151). While the image of the horn may suggest a new hieros gamos, a union of masculine and feminine energy, the dead father carries it, not the dream ego Maggie Bortz, Telos in No Country for Old Men and The Road 39 itself. Bells passivity in the dream seems problematic. On the other hand, it is conceivable that Bells lack of agency is an auspicious sign. In the absence of ego and into its emptiness an imaginal stream can flow, providing mythical solutions between the senexpuer contradictions (Hillman 2005, 66). Bells own father aspects are deeply unconscious he has no living children and, in this respect, has lost his fathers inheritance, a future presence in the chain of life. Paradoxically, behind Bells senex mask we find a son looking for the father within. As in most of McCarthys books, the missing psychic presence is the father there is never a shortage of symbolically parentless boys in his work.However, in this novel, the puer appears in the form of Bell as an old man. Bells unconscious frames its message in terms of a reunion and recalibration of the father and the son, as though directly addressing the split masculine archetype that appears to bloc k the evolution of our culture. This split gives us . . . the search of the son for his father and the longing of the father for his son, which is the search and longing for ones own meaning (Hillman 2005, 61). The dream image suggests a path of potential healing, a union of sames in this split archetype, and might represent the dissilient emergence of a new myth.In the end, the dreams telos remains hauntingly ambiguous. We are only at the beginning of a process. In the face of such pervasive and unbridled evil and unconsciousness, one mans individuation seems like a very small thing, a very small thing that requires much effort, attention, devotion, and suffering. The last line of the book immediately follows the second dream Then I woke up (McCarthy 2005, 309). Waking up, increasing consciousness, is the entire point. And thus the novel ends on a slender strand of hope.We must dream this dream on, in the Jungian tradition, and look toward the next dream for further clarification . McCarthys post-apocalyptic novel, The Road, is properly understood as a psychological progression of No Country for Old Men. In The Road, McCarthy resolves the ambiguity of the quaternity image presented in No Country for Old Men. It becomes clear that the imagery portends a collective psychosis and, at the same time, the possibility that some individuals may be ready to assimilate unconscious content. In The Road, the chthonic feminine as landscape has een killed off entirely in an unnamed tragedy marked only by a long shear of light and then a series of low concussions (McCarthy 2006, 45). Given McCarthys long preoccupation with mans proclivity toward evil, the apocalypse was likely manmade perhaps an all-out nuclear war. There are few survivors. Civilization itself is a fading memory. A nameless father and son wander the adust landscape, the cauterized terrain, hoping to scavenge enough canned food to survive while evading nomadic bands of cannibals (12). The boys mother has committed suicide in despair. 40 jung journal culture & psyche 54 / fall 2011McCarthy seems to suggest that the feminine will be eradicated from the picture entirely, the negative mother complex played out to its inevitable conclusion in mans escalating shadow enactments before work on the fundamental problem can begin in what is left of humanity. As Anton Chigurh says, ones path through the world seldom changes and even more seldom will it change abruptly (McCarthy 2005, 259). Despite the horrors, a new symbol, the image of a divine child, an elaboration of the dream imagery of No Country for Old Men, does emerge out of the ruin and ashes of The Road.This symbol arises from the ground of catastrophic loss. The end of the via longissima is the child. But the child begins in the realm of Saturn, in lead or rock, ashes or blackness, and it is there the child is realized. It is warmed to life in a bath of cinders, for only when a problem is finally worn to nothing, soft-witted and dr y can it reveal a wholly unexpected essence. out of the darkest, coldest, most remote burnt out state of the complex the phoenix rises. Petra genetrix out of the stone a child is born. (Hillman 2005, 64)In The Road, the father and son are each others world entire (McCarthy 2006, 5), representing a union of sames in the masculine archetype and, possibly, the beginning of a new cultural myth. The nameless father in The Road struggles to evoke the forms. Where youve nothing else construct ceremonies out of the air and breathe upon them (63). He views his son as a sacred being. As he is dying, the father sees his son standing there in the road looking back at him from some unimaginable future, glowing in that waste like a tabernacle (230). hostile Jesus, this son is not sacrificed back to the father. In the puer is a father jampacknot to find him, reconcile with him, be loved and receive a blessing, but rather to transcend the father which act redeems the fathers limitations (Hillma n 2005, 161). The fathers job is to initiate the son before he dies to provide a sense of meaning that makes existence tolerable. In The Road, individual meaning is symbolized in the sons sacred responsibility to carry the light of consciousness, the only thing of value in a post-apocalyptic world, into the overwhelming darkness that confronts him. This fragile possibility, however, resides in the individual, not within a culture or group.Critic Kenneth Lincoln saw McCarthys novels as lamentational canticles of warning, not directives (2009, 2). routine of Bells function is prophetic he hints at where were headed (McCarthy 2005, 303). I know as certain as death that there aint nothin short of the second comin of Christ that can slow this train (159). McCarthy is first and foremost a storyteller. He is not an activist and does not make prescriptive statements, and it is a mistake to read him that way. The blind man in The Crossing explains the function of storytellers. He said that they had no desire to entertain him nor yet even to instruct him.He said that it was their whole bent only to tell what was true and that otherwise they had no purpose at all (McCarthy 1999b, 284). I imagine that McCarthy shares the blind mans views and also those of Jung, who in writing about art Maggie Bortz, Telos in No Country for Old Men and The Road 41 underscored the fundamental depth psychological dogma that a dream never says you ought or this is the truth. It presents an image in much the same way as nature allows a plant to grow, and it is up to us to draw conclusions (1930/1966, CW 15, 161).Those of us who are conscious enough to draw conclusions from this work must do so now and prepare ourselves as best we can for the dark new world to come. endnote 1. Bellerophon, son of the poove of Corinth, was the hero of Greek mythology who killed the Chimera. Bellerophon, inflated by his triumph, felt entitled to join the gods on Mount Olympus and attempted to fly there on the fly horse, Pegasus. His presumption offended Zeus, who orchestrated the heros dismount. Bellerophon plummeted to earth, crippled in the fall. note References to The Collected Works of C. G. Jung are cited in the text as CW, volume number, and paragraph number.The Collected Works are published in English by Routledge (UK) and Princeton University Press (USA). bibliography Bloom, Harold. 2009. Blooms modern critical views Cormac McCarthy. New York Infobase Publishing. Cirlot, Juan Eduardo. 1962/1971. A dictionary of symbols. Trans. Jack Sage. New York Philosophical Library. Edinger, Edward F. 1994. manakin of the psyche Alchemical symbolism in psychotherapy. Chicago Open Court. Ellis, Jay. 2009. hoodoo and collapse in No country for old men. In Blooms modern critical views Cormac McCarthy, ed. Harold Bloom, 133170. New York Infobase Publishing. Frye, Steven. 2005.Yeats Sailing to Byzantium and McCarthys No country for old men Art and artifice in the new novel. The Cormac McCarthy J ournal, 5, 1 1420. Henderson, Joseph. 2005. Thresholds of initiation. Wilmette, IL Chiron Publications. Hillman, James. 2005. Senex and puer. Putnam, CT Spring. Jung, C. G. 1930/1966. psychology and literature. The spirit in man, art, and literature. CW 15. . 1937/1969. Psychological factors determining human behavior. The structure and dynamics of the psyche. CW 8. . 1951/1968. The syzygy Anima and animus. Aion. CW 9ii. . 1952/1969. Answer to Job. Psychology and religion West and East.CW 11. . 1954/1968. Psychological aspects of the mother archetype. The archetypes and the collective unconscious. CW 9i. . 1957/1970. The undiscovered self (present and future). Civilization in transition. CW 10. . 1961/1965. Memories, dreams, reflections. Recorded and ed. by Aniela Jaffe. Trans. Richard and Clara Winston. New York Vintage Books. Lincoln, Kenneth. 2009. Cormac McCarthy American canticles. New York Palgrave Macmillan. McCarthy, Cormac. 1985. Blood meridian Or the evening redness in th e west. New York Random House. 42 jung journal culture & psyche 54 / fall 2011 McCarthy, Cormac. 1999a.All the pretty horses. New York Alfred A. Knopf. . 1999b. The crossing. New York Alfred A. Knopf. . 2005. No country for old men. New York Alfred A. Knopf. . 2006. The road. New York Alfred A. Knopf. No country for old men. 2007. Screenplay by Ethan Coen and Joel Coen. Based on the novel by Cormac McCarthy, No country for old men, New York Alfred A. Knopf, 2005. Directed by Ethan Coen and Joel Coen. Pauli, Wolfgang, and C. G. Jung. 1992/2001. Atom and archetype The Pauli/Jung letters, 1932 1958. Eds. Carl Alfred Meier, Charles Paul Enz, and Markus Fierz. Trans. David Roscoe. Princeton, NJ Princeton University Press.Philipson, Morris. 1992. Outline of Jungian aesthetics. In Jungian literary criticism, ed. Richard Sugg, 214227. Evanston, IL north University Press. Sharp, Daryl. 1991. C. G. Jung lexicon A primer of terms and concepts. Toronto Inner City Books. Stein, Murray. 1995. Ju ng on evil. Princeton, NJ Princeton University Press. Vanderheide, John. 2005. Varieties of renunciation in the works of Cormac McCarthy. The Cormac McCarthy Journal, 5, 1 3035. Voice of America. 2008. Cormac McCarthy and doubting Thomas McGuane write stories set in the American west. Interviewed by B. Klein and S. Ember. Radio dole out (February 11), voanews. om (accessed October 27, 2009). Yeats, William Butler. 1926/1952. Sailing to Byzantium. In Immortal poems of the English language, ed. Oscar Williams, 490. New York Washington significant Press. maggie bortz earned an M. A. in Counseling Psychology with an emphasis in reasonableness Psychology from Pacifica Graduate Institute, Carpinteria, California, and an M. J. in Journalism from the University of California, Berkeley, Graduate School of Journalism. She is a Qualified Mental Health Professional (QMHP) working toward licensure as a Licensed Marriage and Family Therapist (LMFT) at the Center for Family Development in Eugen e, Oregon.She plans to open a private counseling practice in Portland in 2012. Correspondence 5873 SW Terwilliger Blvd. , Portland, OR 97239. abstract This alchemical hermeneutical study analyzes Cormac McCarthys novels No Country for Old Men and The Road as cultural dreams using Jungian and post-Jungian theory. McCarthys work elucidates the archetypal process of individuation toward the mature masculine in our time. Following McCarthys imagery and James Hillmans work, I focus on the split in the senex-puer archetype that structures the masculine psyche as the ultimate psychological site of our cultural dissociation.I also examine the teleological implications in the novel regarding the evolution of the God-image, which reflects mans understanding of the objective psyche, as well as the nature and psychological function of human evil. key words alchemy, archetypal psychology, chthonic feminine, Coen brothers, cultural psychology, dream interpretation, Jungian interpretation of liter ature, landscape, literature as cultural dreaming, masculine archetypes, Cormac McCarthy, mechanization, No Country for Old Men, puer, The Road, senex, symbol Reproduced with permission of the copyright owner. Further reproduction prohibited without permission.

Howard Schultz and the Starbucks Company

Maln Problem Statement After analyzing each aspects and factors, the main problem statement found for this case study is as follows The rapid and over expansion plan of Starbucks store- owned outlets to capture the upper limit market sh are has lead to many a(prenominal) problems As stated above, Starbucks is veneering the problem of fast and over expanding of its outlets as the company tries to gain as much market share and opportunities as possible.This, however has led to many problems such as cannibalization of usiness through clustering and low net Income leeway despite achieving record sales and revenues. The problem is further complicated by other problems such as Insistence of the company to store-own outlets outside the brotherhood American region and increased number of employees at Starbucks. 3. 0 localize Expansion Only on under-served Countries and Locations One of the alternative strategies that could help to sour the main problem Is to change the Starbucks policy on outlet openings.In this strategy, Starbucks should signalize countries or locations where the company has the least presence and oothold choosing to open outlets only at these locations while stop outlet openings in areas where the company already has effected itselt. For example, Starbucks should look into the China and South Korea market as there are currently only 9 outlets and 1 outlet of Starbucks In those locations, respectively. 3. 2 Allow Another strategy is to allow the franchising of the Starbucks brand to locations outside the northeastern American market.

Native American Medicine Essay

The health check retrieves and meliorate traditions social functiond by the primeval Ameri sesss ar rather kindle and unalike compared to mod daylight Anglo Saxon cures. indwelling Ameri abides, using their ass of ideas and depressions, exhaust developed a general idea of naturalistic cures and better processes. Although the cures and improve processes are much diverse than Anglo Saxon ideas of band and mend, the inhering American processes tend to deed well and plane better than legion(predicate) Anglo Saxon cures.Native American aesculapian and mend beliefs and processes are in general based on a to a greater extent natural curing or cultivation process than the processes of modern day Anglo Saxons. Many Native American mend processes have been practiced for around 40,000 years. Different Native American healing traditions have faceed to share roots with different cultures, such as ancient Chinese traditions. Although objet darty of the Native American h ealing traditions appear to share roots with ancient Chinese traditions, the greatest influence on Native American healing is the environment in which they have lived.The different plants and animals around them influenced their healing practices to be both natural. An separate influence on their healing practices was other tribes. The migration of tribes around them all in allowed the tribes to share their knowledge of natural cures. traffic was also really(prenominal) championful in Native American healing practices be execute many of the natural reme congests required herbs from surrounding environments or long distances, and creation able to trade with traveling tribes saved much travel measure and risk. Although Native American healing practices have proven to be successful, a lot of their traditions have been lost.Many of the practices were driven underground and lost because they became criminalise or illegal in many parts of the United States. later on 1978, the Am erican Indian Religious Freedom Act was passed, and the Native Americans were erstwhile again allowed to practice their healing traditions. The long gap without practicing certain healing processes resulted in the loss of many of their practices, how forever. Even today, there are salvage difficulties with Native Americans being allowed to perform different ceremonies and rituals because the land serves other purposes. (www. cancer. org).Native Americans have successfully lived for many years by using their cause idea of natural cures and purification. Native American healing is a loose term that allow ins different healing beliefs and practices of hundreds of autochthonic tribes or North America. It combines religion, spiritualism, herbal tea music uses, and purification rituals that are used to work on the autochthonal nation either medically, emotionally, or behaviorally. According to Lakota Sioux, the basis of natural beliefs and participations comes from the story of the washrag buffalo. The story lights with a woman appearance during the time of famine.She was wearing a white buffalo skin and carrying a numinous pipe. After appearing to the tribe, she explained to them that the wooden stem was for the trees and e verything growing on earth. Her red bowl was to present the flesh and blood of all the great unwashed and the smoke was the breath of their prayers deprivation to Wakan Tanka, the creator. The woman then presented the pipe ceremony to the tribe, which included offerings made to the quartet directions while drums were played and sacred songs were sung. The muckle then began to understand the connection between sky and earth and the unity of all life.Before leaving, the woman said she would return when the time was right and turned into a buffalo, ever-changing colors several times. Finally, she became a white buffalo calf and disappeared. The large number followed her teachings and were no longer hungry. Years later, a whit e buffalo calf, very rare, appeared and changed colors throughout its life. The calf is believed to be the woman. (www. native-americans-online. com). Through this story, many autochthonic tribes have believed nature to be the cures and purifications need for the spirit to become whole. in that location are many types of Native American healing practices, and they are promoted to function with a variety of ills. Some of the most common aspects of Native American healing include the use of herbal remedies, emending rituals, shamanism, and symbolic healing rituals to treat illnesses of both the body and spirit. Herbal remedies are used to treat many carnal conditions. Practitioners use purifying rituals to cleanse the body and found the person for healing. Shamanism is based on the idea that spirits cause illness, and a Native American healer called a shaman focuses on using spiritual healing powers to treat pile.Symbolic healing rituals, which can involve family and friends of the sick person, are used to invoke the spirits to help heal the sick person. (www. cancer. org). The Native American belief in spirituality caused the Native Americans to believe that diseases are caused by an object piercing the soul through sorcery. A disease can also be believed to be the complete absence of a free soul. Their naturalistic beliefs allowed them to believe that even diseases are considered natural occurrences, and because they occur by nature, they can be cured naturally as well.By using natural remedies, medicine men assay to cure diseases that have invaded tribal villages. Natural remedies used by the medicine men included different concoctions of plants, fungi, or animals that could be eaten or rubbed on a certain area of the body to cure the illness. Before Europeans invaded Native American land, Native Americans had not had an extreme amount of experience in the treatment of disease. However, after the Europeans invaded their land, they (the Europeans) b rought many diseases with them.Some of the deadly diseases included smallpox, measles, carmine fever, typhoid, influenza, and pertussis or whooping cough. At the first sign of the diseases, the natal people continued pick uping their natural remedies, unless after many failed attempts at curing the diseases, the people would often avoid the sick and leave them to die because they believed that evil spirits had taken over their soul. With the Europeans bringing many diseases to the endemical land, the indigenous people believed the Europeans to be evil spirited and deadly.The many diseases brought by the Europeans caused a major Native American depopulation. In order to try to cure these diseases or other illnesses, Native Americans relied on the use of what they referred to as the medicine man or healer. The medicine man was very well educated on the surrounding nature and knew what natural vivify would cure the illness. Often times, the medicine man would have to travel to oth er lands in order to find a certain plant or a fungus that was needed in the remedy. Medicine men were very sound at curing illnesses because of the knowledge they had of nature.Not only did the Native Americans use natural remedies to cure illness, but they also used natural purification processes in order to purify or cleanse their soul in an emotional healing process. The purifying ritual is a ceremony know as a confinement lodge, where the indigenous people would sit in extreme temperatures and sweat out the evil in them which allowed them to be cleansed. To begin the sweat lodge process, one must offer a start of tobacco to the medicine man. The tobacco is used to represent the spirit of the person presenting it.By offering the tobacco to the medicine man, one is asking him to work on their behalf in the spiritual world. When presenting the tobacco, one would also bring forrader their specific desire such as an alcohol or drug problem. The sweat lodge process begins with th e passing of what are known as tobacco ties. Many tobacco ties are hung around inside the sweat lodge and each tobacco tie represents a prayer. The four sacred herbs, sage, sweet grass, cedar, and tobacco, are used in order to help purify the room and allow the spirits to work. Then rocks, primarily lava stones from volcanoes, are heated up using a fire until they are white hot.Once the rocks are white hot, they are brought into the lodge in order to begin the sweat process. To keep the rocks hot, water is poured onto them making an immense amount of steam and thaw the lodge. Now that the purification process has finally begun, everyone sits in a travel and goes around, one person at a time, offering prayers. After all prayers have been given, the medicine man blends them all together in a mystical process altering the put forward of mind to something beyond the physical form. This is where the real healing takes place. As the purification process comes to a conclusion, a new cer emony known as wopela begins.Wopela is simply giving thanks. every participants bring in gifts for the medicine man in order to thank him for leading them through the purification process. The medicine man begins a pious state and takes the prayer ties and sets them up in the north end of the center. This allows the prayers to be carried to the Great Spirit in a good way. The medicine man then blows out the candles the lodge becomes pitch dark. Another emotional healing strategy is the use of the medicine wheel. The medicine wheel was an important interlingual rendition in the process of Native American tribes realizing that they are much different from each other.Basically, the medicine wheel was a sheet decorated in special symbols, colors, or stones that allowed others know about the inhabitants of the tribe. One was placed in front of every tepee or hut to notify others of that unmarrieds strengths and weaknesses. By doing so, each individual had their own guidelines to foll ow for private growth by realizing what one needed to learn and what one needed to teach. After many generations, the people began to lose the concept of blame and pettishness upon others. One tribe member from Arizona states If I said to you, Does anyone ever make you angry? you would say yes.But in reality, this is totally impossible. You favour to be angry by the way you process the event. This is something you were taught to do as a child. If you could imagine not one person in all of New York City having the concept of anger, thats what it was like during that time power point of no wars before the white man came. (www. native-americans-online. com). By placing a simple wheel outside their homes, the Native Americans began to learn to cope with their anger and not place blame upon others. This shows a strong cultural emotional healing process because it rid the tribes of anger and blame on others.Indigenous people also believed in psychiatric healing beliefs by altering t heir state of mind. They were able to alter their state of mind through events such as drumming and chanting rituals, Salish spirit dancing, and visual stimuli. All processes were used in order to calm down an individual. The drumming or chanting of rituals acted as a concentration device to its listeners. A constant beat or pattern would reduce the tendency of the mind to wander. It would also enter the wiz wave patterns and sometimes the subjects brainwaves would change to match the frequency of the drumming or beating.As for the altered states produced in the Salish Spirit Dance, the sensory stimulation would melt neuro-endocrine opiod agents that would produce a peak experience during that dance performance. It is quite self-explanatory that the healing processes of the indigenous people vary greatly from the healing processes of modern day Anglo Saxons. For example, in seeking a cure, Anglo Saxons search for a man made discovery to lead to a cure where as the indigenous peop le rely on nature for their cures. Although the Anglo Saxon solutions are very effective, the natural remedies also work and are less harmful.All Anglo Saxon cures provide quick solutions but at the risk of side cause which are not present in natural remedies. One belief of the indigenous people was that the illness was caused by nature, so nature can cure the illness. Another difference in Anglo Saxon healing processes is emotional or psychiatric healing. Anglo Saxon traditions in emotional healing include the use of a therapist or other person to piffle to in order to solve the problem. The indigenous people use a similar cure, except they seek a higher cure such as the sweat lodge in order to be in contact with the spirit world.Anglo Saxons also place blame and problems on others in an attempt to relieve themselves of the pressure or danger of events. The indigenous people however, do not like to place blame on others, but on themselves. The indigenous people begin looking for a cure inside oneself in order to fix the problem. Although many rituals and healing processes of the indigenous people are much different than the processes of the modern day Anglo Saxons, the processes of the indigenous people have proven to work effectively in curing the illness. Their belief in having a pure soul contributes to the rituals they perform in order to heal.Both Anglo Saxon and Native American healing processes have been proven effective, with the difference being the focus of the solution. Native American medical and healing beliefs and processes are generally based on a more natural curing or purification process than the processes of modern day Anglo Saxons. Sources Used http//muwww-new. marshall. edu/jrcp/VE13%20N1/jrcp%2013%201%20thomason. pdf http//www. native-americans-online. com/index. html http//www. cancer. org/treatment/treatmentsandsideeffects/complementaryandalternativemedicine/mindbodyandspirit/native-american-healing.

Actions Speak Louder Than Words

Title Actions emit louder than wrangling comparability self-loading caricature and communicative bidding Authors Helge Gillmeister, Arnaud Badets and Cecilia Heyes University College London, London, UK Cor answering author Helge Gillmeister Department of Psychology, University College London, 26 Bedford Way, London WC1H 0AP, coupled Kingdom Tel. +44 207 679 5379 E-mail h. emailprotected ac. uk Running head Actions treat louder than dustup Word count 3904 Actions oralise louder than countersignatures AbstractAutomatic delusive copying find works without intention is known to occur, non completely in neurological patients and those with developmental disorders, but similarly in healthy, typically-developing adults and children. anterior research has yieldn that a mixing of writ of executions are machinelikeally pursued, and that machinelike unreal promotes social affiliation and rapport. We assessed the tycoonfulness of automatic caricature by comparing it with the strength of the tendency to imitate communicative commands. In a Stroop interference paradigm, the stimuli were compatible, incompatible and neutral compounds of exceed specialtys and outspoken commands.When imitative chemical reactions were postulate, the sham of tangential swear out im matures on responding to enunciates was greater than the effect of irrelevant speech on responding to live up tos. Control convention mathematical operation showed that this asymmetry was non due to sensory system effects or differential boldness of litigate and word stimuli. These results indicate that automatic off-key was to a greater extent(prenominal) powerful than literal command. 1 Actions let out louder than quarrel grounding Even when we do non intend to imitate others, we are addicted to copy their body cases.This tendency, known as mimicry or automatic imposture, was once thought to be confined to patients with frontal originator damage (Lhermi tte, Pillon, & Serdaru, 1986), atypically-developing individuals (e. g. Charman & Baron-Cohen, 1994), savages (Darwin, 1989) and nonhuman animals (Thorndike, 1898). More recent research has shown that automatic imitation is also common in healthy, typically-developing adults (e. g. Wallbott, 1991 Lakin & Chartrand, 2003 Brass, Bekkering, Wohlschlager, & Prinz, 2000) and children (Simpson & Riggs, 2007).The purpose of the present take was to view the strength of our tendency automatically to imitate the behavior of others by comparing it with the strength of our tendency to do what we are told to perform actions on straight-from-the-shoulder command. Most previous research on automatic imitation has been concerned, non with the strength of this tendency, but with its pervasiveness and effects on social attitudes. Carefully controlled science lab studies make set automatic imitation of facial expressions (e. g. Wallbott, 1991), as swell as finger (e. . Brass et al. , 2000), muckle (Heyes, Bird, Johnson, & Haggard, 2005) and arm movements (e. g. Kilner, Paulignan, & Blakemore, 2003). Studies investigating the chamaeleon 2 Actions speak louder than speech effect in semi-naturalistic social situations produce shown that gestures such as eartouching and foot-wagging are automatically imitated, that this kind of mimicry poop occur without the imitators conscious awareness, and that it promotes affiliation and rapport in the midst of social partners (e. g. Lakin & Chartrand, 2003).Indirect evidence of the pervasiveness of automatic imitation has been provided by dutyal vision and transcranial magnetised input signal (TMS). For example, imaging has shown that the reflectivity of bridge player, foot and mouth movements activates the uniform areas of premotor cortex active during their execution (Buccino et al. , 2001). Revealing yet come on specificity, the observation of relegate and arm movements selectively increases TMS-induced motor evoked c rockedials from the particular muscles twisty in executing these movement (e. g. Strafella & Paus, 2000).In behavioral studies, excitant-response compatibility (SRC) procedures are often apply to detect automatic imitation. These procedures provide some indication of the strength of the automatic imitation tendency by showing that it butt joint interfere with performance based on confinement instructions. For example, Kilner et al. (2003) instructed participants to make sinusoidal arm movements in a steep plane while observing a cast perform the same(p) vertical movements (compatible flesh) or sinusoidal arm movements in a horizontal plane (incompatible 3 Actions speak louder than nomenclature condition).Although participants were, presumably, evenly motivated to attend instructions in the two conditions, their movements showed more, counterinstructional deviation from the vertical plane in the incompatible than in the compatible condition. Other SRC studies have shown t hat automatic imitation interferes, not only with the spatial properties of movement, but also with its timing. Participants instructed in a simple reaction time (RT) task to indeterminate their fall out as currently as an discovered delve began to move, initiated the coal scuttle movement faster when the excitant hand out-of-doorsed than when it pen upd (Heyes et al. 2005). interchangeable studies have shown that automatic imitation can influence the timing of hand and finger movements even when the discovered movements are taskirrelevant, i. e. when participants are instructed to respond, not to the observed movements, but to irresponsible stimuli such as digits (Brass et al. , 2000), crosses (Bertenthal et al. , 2006) or colors (Sturmer, Aschersleben, & Prinz, 2000). As far as we are aware, only ace study has explicitly compared the strength of automatic imitation with that of other response tendencies (Brass et al. , 2000).This study found that the impulse to imitat e finger movements was stronger than the tendency to respond with finger movements to arbitrary symbols and to static spatial markers. The results were important in providing evidence that automatic imitation is genuinely automatic (i. e. that it occurs contrary to task instructions), and that it is not reducible to spatial compatibility (see also Heyes et al. , 2005 4 Actions speak louder than haggling Bertenthal et al. , 2006), but Brass et al. (2000) provided only a very conservative estimate of the strength of automatic imitation.Theories of imitation assume that it is based on stimulant drug-response connections that are either innate (e. g. Meltzoff & Moore, 1997) or the product of long-term learning (e. g. Heyes & Ray, 2000). If this is the case, it is not surprising that the tendency to imitate is stronger than the tendency, based solely on task instructions, to respond differentially to typic cues. Like imitation, spatial compatibility effects depend on innate or learned response tendencies (Tagliabue, Zorzi, Umilta, & Bassignani, 2000). However, Brass et al. s study did not show that automatic imitation is generally stronger than the tendency to respond to the site of stimulation only that automatic imitation is stronger than spatial compatibility when the spatial cue is littler and less dynamic than the body movement cue. The present study provided a more stringent test of the strength of automatic imitation by comparing it with that of the tendency to obey verbal commands. Like imitation, verbal command is a common method of instruction in effortless life, and the power of quarrel to evoke actions is a product of deeply engrained mechanisms.Indeed, wholeness speculation of imitation, the associative sequence learning (ASL) sense modalityl (e. g. Heyes & Ray, 2000), mentions that the two response tendencies live on engrained in the same way that we learn to imitate through correspond 5 Actions speak louder than words give of observing an d executing action units, just as we learn the meanings of words through correlated experience of the words and their referents. We used a Stroop procedure to compare the strengths of automatic imitation and verbal command. There were quartet classs of participants.In the focal throng (Manual-Auditory), participants were required in separately trial to open or to sousedly their hand in response to a compound stimulus. The compound consisted of an image of a hand in an open, closed or neutral posture, and the get of a word open, close or a neutral nonword. In oneness condition, participants were instructed to imitate the action and to ignore the word (action-relevant task), and in the other condition they were told to obey the verbal command and to ignore the action (word-relevant task).In whatever granted trial, the stimulus on the taskirrelevant dimension (the word in the action task, and the action in the word task) was compatible, incompatible or neutral with respect to the stimulus on the taskrelevant dimension. For example, in the action task, an image of an open hand was come with equally often by the word open (compatible), the word close (incompatible) and by a nonword (neutral). If the tendency to imitate is stronger than the tendency to obey verbal commands, then, in this focal separate, one would expect the dissemble on performance of action stimuli in the word task to be greater than the bushel of word stimuli in Actions speak louder than words the action task. More specifically, one would expect the compatible taskirrelevant stimulus to speed responding, and /or the incompatible task-irrelevant stimulus to slow responding, more in the word task than in the action task. However, an effect of this kind would not be sufficient to show that automatic imitation is stronger than the tendency to obey verbal commands, for two reasons. First, it could be that the action images used in this experiment were more salient or easier to sort than the word stimuli.In this case, one would expect action images to be more potent stimuli, not only for automatic imitation, but also for nonimitative responding. To destination this issue, we included a second class of participants (Vocal-Auditory) who were presented with exactly the same stimuli as the focal host, action images in compound with word sounds, but they were required to make vocal rather than imitative responses. For example, in the action task, this pigeonholing said open when they saw an opened hand, and close when they saw a closed hand.Langton, OMalley, & Bruce (1996, experimentation 5) found that irrelevant gestures alter vocal responses to words to the same extent as irrelevant words unnatural vocal responses to gestures. Therefore, we expected that, in contrast with the focal group, the performance of the Vocal-Auditory group would be affected equally by irrelevant actions in the word task, and by irrelevant words in the action task. 7 Actions speak louder than words The second issue concerns modality of stimulus presentation.In the focal group, actions were presented optically and words were presented in the auditory modality because those conditions are typical of everyday life. In the course of development, it is likely that simple verbal instructions, consisting of a individual(a) word, are more often comprehend than seen. However, because spoken words diffuse over time, whereas images are instantaneously available for impact, auditory presentation of verbal commands could put them at a disadvantage.In other words, if irrelevant actions have a greater impact than irrelevant words in the focal group, this could reflect, not the relative strengths of automatic imitation and verbal command, but faster processing of opthalmic than auditory stimuli. To address this issue we included two further groups in which the word stimuli were written rather than spoken. One of these groups (Manual-Visual) made hand movement responses, and t he other (Vocal-Visual) made vocal responses. Thus, there were four groups Manual-Auditory, Vocal-Auditory, ManualVisual and Vocal-Visual.We predicted that in the focal Manual-Auditory group the effect of irrelevant actions on speed of responding to words would be greater than the effect of irrelevant words on responding to actions. If this irregular effect indicates that the automatic tendency to imitate is stronger than the tendency to obey verbal commands, rather than an effect of nonspecific features of the stimuli or stimulus-response mapping, then it should also be present in the Manual-Visual group, but not in the Vocal-Auditory or Vocal-Visual groups. 8 Actions speak louder than words Method Participants Forty-eight righteousness-handed volunteers (15 men, mean age 22. 7. 5 years) were randomly assigned to one of four groups Manual-Auditory, Vocal-Auditory, Manual-Visual and Vocal-Visual. All had recipe or corrected-to-normal vision and normal hearing. The experiment was carried out with local respectable approval and written consent. Stimuli and Apparatus Warning and imperative stimuli were compounds of hand actions and words with coincidental onsets. Hand actions were life-sized images of postures made by a manlike right hand, taken from the angle at which one normally views ones own hand, and presented on a laptop computer suppress (60Hz, 400mm, 96DPI) in color on a black background.For the monition stimulus, the hand was in a neutral posture, with the fingers closed and pointing upwards in couple with the thumb (visual angle 6. 96 x 13. 33), and was shown for a covariant duration amid 800ms and 1520ms. For the imperative stimuli, the hand was in an opened (15. 5 x 13. 5), closed (7. 0 x 11. 2) or inverted neutral posture (see manikin 1D for examples), and was shown for 640ms. Word stimuli were either sound files presented via the laptops internal speaker (auditory) or superimposed in white 9 Actions speak louder than words nk on the han d stimuli in the centre of the conceal (visual 6. 5 to 7. 1 x 2. 6 to 3. 1). For the warning stimulus, the nonword clepo was presented for 650ms (auditory) or between 800 and 1520ms (visual). For the imperative stimuli, the word open, close or the nonword pocle (see Figure 1C for examples) were presented for 640ms (visual) or between 600ms and 640ms (auditory). The nonwords clepo (warning stimulus) and pocle (neutral stimulus) were phonotactic amalgams of phonemes contained in the two words open and close.Pocle contained the same syllables as clepo, presented in reverse order. For the manual of arms response groups, response onset of opening and closing hand movements was mensurable by recording the electromyogram (electromyogram) from the first dorsal interosseus muscle of the right hand (see Heyes et al. , 2005). For the vocal response groups, onset of voice responses was measured via a free-standing electret microphone (Vivanco EM 32, Vivanco-direct. com). The RT interval began with the onset of the imperative stimulus, and ended with EMG onset (manual responses) or the activation of the microphone (vocal responses).Design and Procedure Participants sat at a viewing distance of approximately 700mm from the stimulus presentation screen. For the manual response groups, the participants right forearm lay in a horizontal position across his/her body, supported from elbow to wrist joint by an armrest. The wrist was rotated so that the fingers moved 10 Actions speak louder than words upwards during opening responses, and downwards when closing. Thus, the plane of response movement (up-down) was orthogonal to the plane of action stimulus movement (left-right), controlling for any effects of left-right spatial compatibility.After fashioning each response, participants returned their hand to the neutral showtime position their fingers closed and parallel to the thumb. Each trial began with the presentation of the warning stimulus. After a variable duration it w as replaced by the imperative stimulus. Participants were instructed to respond to the imperative stimulus as quickly as possible, without making faultings, by opening or closing their hand (manual response groups) or by saying open or close (vocal response groups) as soon as they saw an open or closed hand posture (action-relevant task), or heard or saw the word open or close (word-relevant task).They were instructed to ignore the irrelevant dimension. After the presentation of the imperative stimulus, the screen went black for 3000ms before the next trial. Four action-relevant and four word-relevant task blocks of 60 trials were presented in alternating order, counterbalanced between participants. Relevant and irrelevant stimulus compounds were compatible (e. g. an open hand accompanied by the word open), incompatible (e. g. an open hand accompanied by the word close) or neutral (e. . an open hand accompanied by the nonword pocle). The sestet trial types, defined by compatibilit y (compatible, neutral or 11 Actions speak louder than words incompatible) and relevant stimulus (open or close), were equiprobable and randomly intermixed deep down each block. Results Mean RTs are plotted as a function of task and compatibility in Figures 1AD. Incorrect responses and RTs less than 100ms or greater than 1500ms were outback(a) (3. 1%). Figure 1 about hereAs predicted, in the focal Manual-Auditory group (A) the impact of irrelevant actions on responding to words was greater than the impact of irrelevant words on responding to actions there was an asymmetry favoring actions over words. This asymmetry was not observed in the Vocal-Auditory group (B), who responded to exactly the same stimuli using vocal responses rather than hand actions, suggesting that the asymmetry was not due to greater salience of the action than of the word stimuli.The asymmetry favoring actions over words was present in 12 Actions speak louder than words the Manual-Visual group (C), who saw ra ther than heard the word stimuli, indicating that it did not depend on faster processing of visual than auditory stimuli. Providing further confirmation that this asymmetry was not due to nonspecific factors, the VocalVisual group (D) showed the reverse asymmetry irrelevant actions had a lesser effect on responding to words than did irrelevant words on responding to actions.These impressions were confirmed by an initial ANOVA, in which task (action-relevant, word-relevant) and compatibility (compatible, neutral, incompatible) were within-subject factors, and response mode (manual, vocal) and word modality (auditory, visual) were between-subject factors, and by subsequent analyses in which a 23 ANOVA (task x compatibility) was applied to the RT data from each group separately. The initial analysis indicated a monumental three-way fundamental interaction (task x compatibility x response mode F(2, 94) = 35. , p . 001), and a nonsignificant four-way interaction (task x compatibility x response mode x word modality F(2, 94) = 1. 1, p = . 341). The separate analysis of the data from the focal Manual-Auditory group yielded a significant interaction between task and compatibility (F(2, 22) = 20. 8, p . 001), confirming that there was an asymmetry favoring actions over words. This interaction was also significant in the Manual-Visual group (F(2, 22) = 25. 5, p . 001), but it was 13 Actions speak louder than words bsent in the Vocal-Auditory group (F(2, 22) = 1. 5, p = . 252), and reversed in the Vocal-Visual group (F(2, 22) = 5. 5, p = . 017). In the two groups where there was an asymmetry favoring actions over words, mean RT in the action-relevant task was shorter than in the word-relevant task (Manual-Auditory F(1, 11) = 48. 7, p . 001 Manual-Visual F(1, 11) = 172. 3, p . 001). To check whether the action-dominant asymmetry was dependent on this main effect of task on RT, the data from these groups were subjected to bin analyses.For each group, RTs of each part icipant in each task were divided into v bins of equal size (Ratcliff, 1979). Three quintiles were selected in which, within group, mean RT on neutral trials was approximately equal in action-relevant and word-relevant tasks. The data from these quintiles were subjected to 2x3x3 ANOVAs (task x compatibility x bin). These analyses showed that, in each group, although there was no main effect of task on RT (Manual-Auditory F 1 Manual-Visual F(1, 11) = 1. 1, p = . 16), there was a significant task x compatibility interaction (Manual-Auditory F(2, 22) = 11. 8, p . 001 Manual-Visual F(2, 22) = 11. 9, p = . 001). Thus, the action-dominant asymmetry observed in the Manual-Auditory and Manual-Visual groups did not depend on faster responding in the action task than in the word task. 14 Actions speak louder than words news Previous research has shown that healthy adult humans have a pervasive and automatic tendency to imitate the actions of others, but this is the first study to provide a stringent test of the strength of this tendency.Using hand actions in a Stroop procedure, the power of actions to elicit imitative responses was compared with the strength of our tendency to obey verbal commands. The results from the focal group, who made manual responses to simultaneously presented actions and spoken words, showed that the impact of irrelevant actions on responding to words was greater than the impact of irrelevant words on imitative responding to actions. The same asymmetry was observed when written, rather than spoken, words were presented, indicating that it was not due to faster processing in the visual modality.The same asymmetry was not observed when participants made vocal, rather than imitative, responses, indicating that the action-dominant asymmetry was not due to greater salience or discriminability of the action images than of the verbal stimuli. Therefore, these findings suggest that the human tendency to imitate is stronger than the tendency to obey verbal commands. Previous studies have indicated that irrelevant actions influence the control of movements made in response to color, spatial and symbolic cues (Sturmer et al. , 2000 Bertenthal et al. 2006 Brass et al. , 2000). The present findings show for 15 Actions speak louder than words the first time that automatic imitation effects occur, not only when the imperative stimuli bear an arbitrary or purely spatial relationship with responses, but also when they are verbal commands that is, when the relationship between the imperative stimulus and the response is both specific and overlearned. Langton, OMalley, & Bruce (1996, Experiment 5) used a Stroop procedure to compare the power of actions and words, but they did not examine imitative responding.Instead, they required participants to make vocal responses to directional gestures (a person pointing up, down, left and right) and to their verbal equivalents, and found symmetrical compatibility effects irrelevant gestures affec ted vocal responses to words to the same extent as irrelevant words affected vocal responses to gestures. We found the same symmetrical pattern in our Vocal-Auditory group, when participants were making nonimitative responses, but a contrasting pattern, indicating action dominance, when participants were making imitative responses.Thus, comparison of the two studies i) confirms that action dominance is specific to imitation, and ii) indicates that, in the case of nonimitative vocal responding, actions and words have comparable impact both when the action stimuli are pointing gestures and when they are opening and closing hand movements. 16 Actions speak louder than words In a variant of the mettlesome Simon says, played at teatime in Victorian England, children were required to bewitch the tablecloth when an adult, gripping or releasing the cloth, said Hold tight , and to kindling the cloth, regardless of the adults action, when he said Let go . Presumably, amusement derived from the fact that, like the participants in the present experiment, children could not spurn the influence of automatic imitation, and were therefore compelled flagrantly to disobey the authority of verbal command. However, the results of the present study do not merely vindicate the self-willed behavior of Victorian children. They show that automatic imitation is much more than a parlour game, or a device that experimental psychologists can use to investigate the processes involved in stimulus-response translation.These findings show that automatic imitation is not only pervasive but also powerful. Even among healthy, typicallydeveloping adults, it is more powerful than the tendency to obey verbal commands. In this context, actions do thus speak louder than words. 17 Actions speak louder than words References Bertenthal, B. I. , Longo, M. R. , & Kosobud, A. (2006). 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British Journal of Social Psychology, 30, 207-219. 21 Actions speak louder than words Author note AB is now at Faculte de Psychologie et des Sciences de lEducation, Universite Catholique de Louvain, Louvain-la-Neuve, Belgium. 22 Actions speak louder than words Figure caption Figure 1.RTs in compatible, neutral and incompatible trials for word-relevant (solid line) and action-relevant (broken line) task conditions. Results are presented separately for the four different participant groups (A) ManualAuditory, (B) Vocal-Auditory, (C) Manual-Visual and (D) Vocal-Visual. Vertical bars indicate standard error of the mean. Images show compatible, neutral and incompatible stimulus compounds in action-relevant (Panel C) and word-relev ant (Panel D) task conditions for the visual word modality groups (C and D). For the auditory word modality groups (A and B), words were spoken. 23