B. complex figurative language
C. stream-of-consciousness narration
D. elaborate and unusual use of punctuation
participle
gerund
Caliban should be more appreciative that Prospero took him under his wing when he arrived on the island.
What do you think? Write a paragraph supporting your opinion and then write a reply paragraph. If you're working with others, your reply paragraph should respond to the ideas of another student. If you're working alone, your reply paragraph should support the opposite point of view from your own.
Appreciation would always be present regardless of the factthat Prospero’s treatment of Caliban changed. Because of Prospero’s initial kindness toward Caliban, an appreciationwas there. Again, even if the treatmentchanged, that appreciation of initial kindness would never be changed toresentment. Further, even if it werepossible for Caliban to be more appreciative, what would really have had tochange were the actions, not the feelings (which is what appreciation is—a feeling). Perhaps if Caliban had done more to show hisappreciation, Prospero’s treatment of Caliban would not have changed toharshness.
Answer:
Caliban should not be more appreciative of Prospero because he took him under his wing when he arrived on the island.
Explanation:
Prospero taught him how to speak and cared for him, and in return, Caliban showed Prospero his island. However, Prospero betrays him by imprisoning Caliban in a tiny cave and taking the island for himself. Prospero also abuses Caliban if he doesn’t do as he is told. “If thou neglect'st or dost unwillingly/What I command, I'll rack thee with old cramps/Fill all thy bones with aches, make thee roar/That beasts shall tremble at thy din." (Act I, Scene II). Although Prospero shows kindness by teaching Caliban his language, his abuse towards Caliban outways any positive notions. It becomes solid reasoning in support of the idea that Caliban should not be more appreciative of Prospero.
(B) obdurate
(C) autocratic
(D) self-perpetuating
(E) transitory
Passage 4. Friedrich Nietzsche, Beyond Good and Evil
(Translated by Helen Zimmern)
Inasmuch as in all ages, as long as mankind has existed, there have also been
human herds (family alliances, communities, tribes, peoples, states, churches), and
always a great number who obey in proportion to the small number who command—
in view, therefore, of the fact that obedience has been most practiced and
fostered among mankind hitherto, one may reasonably suppose that, generally
speaking, the need thereof is now innate in every one, as a kind of FORMAL
CONSCIENCE which gives the command “Th ou shalt unconditionally do something,
unconditionally refrain from something,” in short, “Th ou shalt.” Th is need
tries to satisfy itself and to fi ll its form with a content, according to its strength,
impatience, and eagerness, it at once seizes as an omnivorous appetite with little
selection, and accepts whatever is shouted into its ear by all sorts of commanders—
parents, teachers, laws, class prejudices, or public opinion. Th e extraordinary
limitation of human development, the hesitation, protractedness, frequent retrogression,
and turning thereof, is attributable to the fact that the herd-instinct of
obedience is transmitted best, and at the cost of the art of command. If one imagine
this instinct increasing to its greatest extent, commanders and independent
individuals will fi nally be lacking altogether, or they will suff er inwardly from a bad
conscience, and will have to impose a deception on themselves in the fi rst place in
order to be able to command just as if they also were only obeying. Th is condition
of things actually exists in Europe at present—I call it the moral hypocrisy of the
commanding class. Th ey know no other way of protecting themselves from their
bad conscience than by playing the role of executors of older and higher orders
(of predecessors, of the constitution, of justice, of the law, or of God himself), or
they even justify themselves by maxims from the current opinions of the herd, as
“fi rst servants of their people,” or “instruments of the public weal.” On the other
hand, the gregarious European man nowadays assumes an air as if he were the only
kind of man that is allowable, he glorifi es his qualities, such as public spirit, kindness,
deference, industry, temperance, modesty, indulgence, sympathy, by virtue of
which he is gentle, endurable, and useful to the herd, as the peculiarly human virtues.
In cases, however, where it is believed that the leader and bell-wether cannot
be dispensed with, attempt after attempt is made nowadays to replace commanders
by the summing together of clever gregarious men. All representative constitutions,
for example, are of this origin. In spite of all, what a blessing, what a deliverance
from a weight becoming unendurable, is the appearance of an absolute ruler for
these gregarious Europeans—of this fact the eff ect of the appearance of Napoleon
was the last great proof. Th e history of the infl uence of Napoleon is almost the history
of the higher happiness to which the entire century has attained in its worthiest
individuals and periods.
The answer would be B. I just did this question
Setting
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