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Besides, some of them like Camp Summit Boot Camp in northwestern Indiana are planned to be closed in the nearest future with their participants being transferred to other rehabilitation programs (Associated Press, 2014)

Besides, some of them like Camp Summit Boot Camp in northwestern Indiana are planned to be closed in the nearest future with their participants being transferred to other rehabilitation programs (Associated Press, 2014)

Conclusion

There is a big amount of discussions concerning the appropriateness of paying college athletes plus the consequences it could bring. Many authors gave many arguments regarding the importance of regular paying for student athletes.

Some of the authors think that scholarships will bring many benefits not only for students who are studying in college but also for colleges. Regular income will provide better entrance of students who are good at sport. It’ll be a good advertisement and marketing course.

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Order Essay with this Title may be taken as a summation of the terrible experience humanity had had in the first part of the 20th century. Surviving horrors of two World Wars and atrocities of Nazism, people felt devastated and lost. While some might have find consolation in religion, others claimed that God had left them. References to God are the first that come to mind at the sight of the title. Even for the French audience, ‘Godot’ must remind ‘God.’ The reference is intensified by the end of the play as Godot never turns up. Basically, Beckett ditches the obligatory climax and the two acts occur without much action. Thus, the play’s structure emphasizes the nihilistic stance of the world as much as its content does. Although Beckett does not pronounce any particular ideas, the formal elements he uses underline the absurdity of the characters and their dialogues, and together it reflects the nihilistic model of the world. Plagiarism Free Prices From only 12,99$/page

One of the major themes of Beckett’s play is absurdity and meaninglessness. If human life has no meaning and people can endlessly and senselessly die, then what is the point in making sensible and meaningful artworks? First of all, Beckett eliminates the structure of a traditional play making it climax-free. The plot is devoid of any action. Two men of unidentified age, Vladimir and Estragon, speak to each other while waiting for enigmatic Godot who promised to come on Saturday. The men do not know what the day of the week is and keep forgetting details of their life as well as the exact historical and culturological events. They meet two other men, Pozzo and Lucky, and after their departure a boy comes to say that Godot will come tomorrow. Act 2 repeats Act 1, but Pozzo arrives blind and Lucky becomes dumb; the boy again arrives to announce a raincheck for Godot, and Vladimir and Estragon decide to go but stay put.

The cyclical nature of this play’s structure plus the protagonists’ dialogues emphasizes the absurdity of the play.essay about myself for school In Act 2, dialogues become even more concise due to the fact characters have already discussed all topics in Act 1, but they still need to spend time together and occupy themselves somehow. From the first lines of the play, Beckett plunges the audience into the shadowy world of lowlife: “Boots won’t come off, people can’t be known, shadowy figures beat one at night, one doesn’t know why, and there is nothing to be done” (Graver 24). The track of reasoning is wavy for Vladimir and Estragon. They hop from topic to topic often mirroring each other and not giving away much information about themselves. In the beginning of Act 1, when Estragon is trying to take off his boots, Vladimir patronizes him: “Boots must be taken off every day, I’m tired telling you that. Why don’t you listen to me?” (Beckett). Then they echo each other:

VLADIMIR: It hurts?

ESTRAGON: ( ). Hurts! He wants to know if it hurts!

VLADIMIR: ( ). No one ever suffers but you. I don’t count. I’d like to hear what you’d say if you had what I have.

ESTRAGON: It hurts?

VLADIMIR: ( ). Hurts! He wants to know if it hurts!

Apart from a comic effect, this verbal exchange creates a certain rhyme of repeating ‘hurts’ (Beckett).

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Absurdity of involves clashing of opposites and mixing of high and low. Talks about boots, pain, and an unzipped fly eventually result in Biblical references. For no particular reason Vladimir remembers, “Hope deferred maketh the something sick, who said that?” which refers the audience to Biblical Proverb “Hope deferred maketh the heart sick, but when the desire cometh it is a tree of life” (Graver 27). However, the allusion stops here and does not have any continuation. This ragged manner of supplying allusions and references contributes to the sense of absurd of the play. The audience realizes that the protagonists are aware of some fragments of cultural and historical inheritance but they do not know what direction to go with it, so they just juggle it for the sake of conversation without any particular meaning.123writings testimonials

Later on, Vladimir proceeds remembering the Bible and insists on retelling Estragon the story of this thieves crucified together with Jesus Christ, one of whom, according to Luke, was saved. However, again his lofty musings are interrupted by bodily functions: “Vladimir breaks into a hearty laugh which he immediately stifles, his hand pressed to his pubis, his face contorted” (Beckett). Critics explain that Vladimir might have some urinal problems, which can be the reason why he finds it hard to laugh and says that he can smile but “It’s not the same thing” (Beckett). Since the protagonists need to pass the time, Estragon agrees to “return the ball” and keeps the dialogue going (Beckett). As a result, the viewer plus the reader observe a rapid speed and captivating exchange of phrases. As in “stichomythic verse of Greek drama,” Vladimir and Estragon repeat and echo the words of each other (Graver 30). However, the end of the dialogue again brings it nowhere: “People are bloody ignorant apes” (Beckett).

In the beginning of Act 2, Beckett introduces a cyclical verse when the last line returns to the beginning and repeats the story again. The verse about a dog uses the themes and words already used in Act 1 such as beating, violence, death, and resuming. The dialogue between Vladimir and Estragon repeats itself from Act 1 but now they do not even wait for the answers of each other because they know already them and talk just for the sake of talking. Estragon has again been beat and Vladimir says that he would not have let them beat his friend saying: “I would have stopped you from doing whatever it was you were doing” (Beckett). Estragon explains that he did not do anything to be beat for and hears: “Perhaps you weren’t. But it’s the way of doing it that counts, the way of doing it, if you would like go on living” (Beckett). Here, the play again highlights the meaningless of any form of existence. Not the content but the form matters.

When Vladimir and Estragon continue their dialogue, their short laconic sentences resemble free verses: “To be dead is not enough for them. / It is not sufficient. . / They make a noise like feathers. / Like leaves. / Like ashes. / Like leaves. . / Say something! I’m trying. . / Say anything at all! / What do we do now? / Wait for Godot. / Ah! ” (Becket). The rhythm and melody of the dialogue are supported by alliteration and the final ‘Ah!’ as an exclamation mark at the end of the statement.

Before Vladimir and Estragon slip into their poetic dialogue, they again speak about death. In Act 1, Estragon already offered to hang themselves on the tree and so they seriously meditated the thought but rejected it because they thought that the tree bough can break and they would fall. In Act 2, Estragon again means death saying: “The best thing would be to kill me, like the other… Like billions of others” (Beckett). Vladimir’s words reveal why their life is meaningless: “To every man his little cross. ( .) Till he dies. ( .) And is forgotten.”

As for the metaphors, Estragon’s carrot, as any other object, serves as a reminder that Beckett gives nothing to the reader to help them understand his characters better or make sense of the play. Estragon’s carrot can say nothing about either Estragon or Vladimir who gave him it, and any other details and object reveal nothing as well. All elements of the play support its meaninglessness (Graver 101).

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    The situation of absurd is intensified by names of the characters. The Russian-sounding name Vladimir is rather eccentric for France as much as for England. Estragon means tarragon in French, but in this context it reveals nothing. They both call each other Didi and Gogo and respond to others names as well. Besides, the most miserable character is ironically called Lucky. Therefore, Beckett intentionally ignores one of the artistic means for a writer and his names mean nothing on purpose.

    The constant change of moods and responses out of place contribute to the general feeling of absurdity experienced both by the characters plus the audience. Vladimir and Estragon openly discuss suicide in a nonchalant manner. When Vladimir means his urinal problems saying: “One daren’t truly laugh anymore,” the audience might take it on its behalf as it also does not know how to react to this stream of contradictory emotions and words.

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    As Godot never turns up in two acts of the play, the meaningless activity of the characters can carry on endlessly. They clearly realize the void of human existence but do not even try to act some meaning through meaningful activity as existentialists advised. Engaged in empty talking, they pass the time as best as they could. “We always find something, eh Didi, to give us the impression we exist?” Estragon asks and reveals the ultimate truth about their existence (Beckett). They do not even feel alive; they feel that their task is to pretend as if they live. That is the reason why they are so easy about suicides and death.

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    One of the most obvious reasons to legalize euthanasia is the possibility to end sufferings of the person who is terminally ill. Although nowadays medicine is advanced, it is a well-known fact that there are still health problems that nobody can cure. For instance, a patient who has terminal cancer may suffer from terrible pains and realize that he or she will spend the last days of the life in agony. People should be allowed “to end their lives which have lost all quality” (Girsh). Realizing that nothing can relieve the pain is very frustrating. It is very difficult for a patient not only physically but also morally. A person who knows that the miracle will not happen and that doctors are not able to do anything goals to die as soon as possible. However, legalizing euthanasia may have negative consequences as well. The unwillingness of the government to legalize euthanasia does not mean that anybody wants patients to suffer. the government is to protect the citizens of the country, and people who support legalizing mercy killing and blame the government for not doing it should understand it. The government seeks to “prevent abuse and to protect people from unscrupulous doctors” (Marker & Hamlon). Mercy killing may have a bad impact on the quality of medicine in the foreseeable future. Taking into account that mercy killing is legal, doctors may stop fighting for a patient’s life even when there are still chances to save it. It is natural for a human being not to do more that somebody asks him or her to do.

    Another reason for legalizing mercy killing is the concern about the way the relatives of a terminally ill patient feel. The government should not be in charge to decide who deserves painless death and who may have to suffer no matter what he or she wants. Moreover, it is difficult for officials to consider all the details of every particular case. A patient’s relatives and friends are the most affected in this situation, and “these intensely personal and socially expensive decisions should not be left to governments, judges or legislators” (“Planning for Worse than Taxes”). For instance, if a patient is in a coma and there is no possibility that he or she will ever emerge from a coma, there is often the moment when relatives have no more strength to look at the person realizing that he or she is only half-alive. The problem is that not all people are good and some people may take advantage of mercy killing. Firstly, one of the relatives may try to kill a person to come into an inheritance. For instance, an attempt is not successful and that person is critically ill. With the right for relatives to accept euthanasia, nobody will ever know what has happened. Secondly, mercy killing might be profitable for medical facilities; thus, “the medical community has to have restrictions on what it could do to people with disabilities” (Drake). Unfortunately, there was already the case when a medical facility decided that if a newborn child would be disabled, then it was no use saving his or her life. Consequently, legalizing mercy killing may help to hide such intentions of medical facilities.

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    The analyzed issue is also controversial because people are concerned about the possible damage that minorities can experience as a result of legalizing mercy killing. On the one hand, most doctors are prominent people who should realize that all people are equal. The statistics of deaths in Oregon prove that doctors do not violate the rights of the minorities; “although 2.6 percent of Oregonians are African American, no African American patients have chosen assisted suicide” (Ganzini). Mercy killing is legalized in Oregon plus the data confirms that the minority groups do not prevail in the statistics of people who have agreed to euthanasia. On the other hand, the data in Oregon is scarce to argue that legalizing mercy killing will not affect minorities. The study lasted for four years. It always takes time till the prejudice enters a particular sphere. It is also possible that during those years there was simply no chance to choose between, for instance, a poor patient and a rich one. Thus, sooner or later, “those who will be most vulnerable to abuse, error, or indifference are the poor, minorities” (“When Death Is Sought”). One day a doctor may choose to save a millionaire’s life instead of looking after a retired housecleaner, or a neighbor’s life instead of the one of an immigrant. Therefore, no one can guarantee that this will never happen because giving preference is in the human nature.

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    Although there are reasonable arguments to allow mercy killing, the government should always remember about the possible consequences of passing such law. Legalizing euthanasia may lead to the chaos, and too many people may die because of somebody’s will to benefit from their deaths. Whether or not to consider the sufferings of some patients, there will be more victims when the government allows euthanasia than when it forbids it.

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    Politics and Piracy Parties

    An interesting tendency is observed when analyzing political situation of some countries. Recently, the increasing popularity was gained by the so-called piracy parties. They support cancellation of the copyright and full freedom of distribution of the information. One more general point of all international piracy parties is the requirement of inviolability of private life. Acceptance of the given requirement will considerably complicate calculation and conducting of judicial cases against those engaged in piracy.

    The first piracy party has arisen in Sweden in 2006. In 2009, it has gained more than seven percent of votes on elections to the Euro Parliament. For today, there are more than forty piracy parties in the world, the majority of which are located in the countries of the European Union and also in the North America. It is remarkable that the greatest success of these parties was reached in those countries where the piracy level is rather low. It is possible to explain this tendency considering developed countries, which try to legalize piracy. At the same time, the citizens of the countries, where illegal distribution of digital goods is considered as a norm, do not see sense in giving piracy a legal status.

    Modern Ways of Struggle against Piracy

    Modern world community has formed a negative attitude towards piracy. One of the main objectives of politicians is to struggle against infringement of copyrights. However, there are people who support legalization of noncommercial distribution of information, because this will allow distinguishing between the “pirates” who illegally copy films and programs for a narrow circle of users, and the ones who do it for commercial purposes.

    Another way to fight against piracy is closing torrent trackers. Probably, almost each Internet user heard about scandal concerning “The Pirate Bay”. By 2008, its quantity of users has reached three millions. The scandal began in 2009 and lasted during one and a half year. Finally,, it was forbidden for “The Pirate Bay” to render its services.

    Importance of Stopping Video Piracy

    All forms of a piracy cause damage to the show business, economy of the films producing countries, and consumers.

    As for the entertainment industry, six of ten films do not justify primary capital investments. Production of films is quite risky, and in case pirates continue to plunder investors of the film industry, the production of films are going to be reduced.

    Commercial success of services of lawful distribution of films through the Internet, such as Netflix, LOVEFiLM, Internet Movie Database and Blinkbox, proves technical efficiency of such films distribution. However, there always exists a temptation to take advantage of it. In July, 2010, the government of the United States closed nine sites, offering free access to films. Sometimes, these sites gave access to the films right after their official appearance on the cinema screens. They received the same income as compared to many sites specializing on unapproved distribution of music. In May, 2011, it was informed that the company Voltage Pictures has brought an action against 24 583 users of BitTorrent, basically surviving in the United States, for illegal loading of a film “The Hurt Locker”. According to estimations associated with the Korean Council of Cinematography, 50 percent of households in Republic Korea are engaged in unapproved loading of films. All this made the market of DVD-disks lose about 1 billion USD.

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    The film industry is an economic mechanism, which creates new workplaces and brings the contribution to economy of the film producing countries. However, piracy causes damage to economy of the countries that sell and broadcast films. Video piracy can supersede from the market of legitimate employers, owners of cinemas, video shops, so also their employees. The profit on such unauthorized activity often appears in hands of members of the organized criminal groupings, gangs and so forth.

    Talking about consumers, who have access to the wide assortment of high-quality films with a rich cultural palette, it is quite necessary to liquidate piracy. Representatives of show business realize the potential of the new technologies, which will allow creating new fascinating production. However, constant threat of piracy can constrain introduction of innovations. Therefore, the problem of piracy concerns every person as it has a huge influence on developing associated with the film industry.

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    There are dissimilar kinds of atheists – strong and weak ones (Moody 13). Strong atheism contends that God cannot exist, while weak atheism postulates that God may exist but He does not exist. Conversely, agnosticism is the perception that God’s existence is unknown (Moody 14).  Agnostics are not believers: “. . . a belief in God is completely unsupported, bordering on irrational…” (Moody 1).

    However, the conversation between Oscar, David and Sophie is based merely on what the truth is vis-à-vis what is true or false. Atheists postulate that the imperfect design of the universe is a proof of God’s inexistence. Therefore, this burden does not fall on a theist alone. There are many logical arguments towards this end. The existence of God is purely a matter that is beyond wise practice. For Christians, possessing faith is important. It follows that God’s existence is premised purely on faith and not wise practice. It is not possible to please God bereft of faith in Him. For science, there must be undisputable facts supported by wise practice. This cannot be true about faith. Atheists argue that God’s existence is not supported by sufficient reasons. His existence cannot be affirmatively disapproved. For fideism, believing in God is not acquiescent to either repudiation or demonstration. Thus, it is purely question of faith. His transcendence is beyond wise practice. Trying to demystify His exercise is an exercise in futility. If He never existed, God could never be the greatest imaginable being as this would definitely contradict the definition of God. Believing in God is unsupported and maybe irrational. However, this does not invalidate God’s existence. Cosmological argument is grounded on that there must be a cause for every effect (Moody 51). Everything in the universe has an effect. Therefore, there is a cause for anything to exist. Ultimately, something ‘uncaused’ must exist for anything to exist. God is the ‘uncaused’ cause and eternal, bereft of either an end or a beginning (Moody 15). God caused the universe:

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    They’re just ideas in our heads; they depend on us for existence, I don’t doubt that the idea of God exists, any more than I doubt that the idea of the tooth fairly exists. What I doubt is that either of these ideas is about anything real (Moody 3).

    In Moody’s book, Sophie, David and Oscar conclude that God is not some form of mathematical object. There are people who believe the real are only those that will never go away. Consequently, God is irreducible to anything. He is irreplaceable. Considering this conception, God exists and He is real. His existence is not simply a perception as David in Does God Exist? tried to argue. He is a reality. The world is based on observation. Therefore, it is not objective. More aptly, the world has so many ideas that are imperceptible to humankind. God is the omniscient super-observer of the universe. God is a necessary being in the universe. His existence is important to all of us. Amongst human beings, God’s existence is a normative concept. There is no need to prove His existence. Additionally, believing in God is rationally warranted. As earlier elucidated, God remains the supreme conceivable being. Since existing is greater than existence, then according to ontological argument, God exists. Theism is not just a hypothesis but a reality. To argue that God does not exist is to commit an argumentum ad ignorantium informal fallacy. To claim that God does not exist since his existence cannot be proven or has not been proven and vice versa is to commit an error in reasoning. Both immaterial and material things exist in the universe due to God. Ethics, logic and even science are senseless without God. With scrupulous constancy, atheistic arguments rebut themselves with time. We all have a free will to believe in God’s existence or inexistence (Moody 70). However, we do not have a supernatural intelligence.

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    In conclusion, the belief in God’s existence is a matter of faith. If God did not exist, then life would have no meaning. Without hope and faith, it is impossible to believe in God. Consequently, without faith it is not possible to please God. In a world characterized by unredeemed and gratuitous suffering, believing in God is an imperative. To produce sense of the world and its origins, it is inevitable to understand God. This essay has demonstrated that there is no need to prove God’s existence. For the ontological argument, God is an existing perfect being, while for the cosmological argument, everything has its cause and effect. God is the first cause of things. Things in the universe have been designed for some specific ends. Lastly, the moral argument postulates that ethics is enforceable due to belief in God because of the ability to differentiate right to wrong, whereas the experiential arguments posit that most people have experiences with God, and thus, he exists.

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    General Overview of the Use of Juvenile Boot Camps in the United States

    Due to a wide variety of various juvenile boot camps, there is no uniform definition of this sensation. However, according to the majority of studies, most boot camps have the following elements in common: “separation of boot camp participants from regular prison inmates”, “the participants’ perception that boot camp is an alternative to a longer term of confinement”, and “some hard labor” (Peters et al., 1997). The other definition provided by the Office of Justice Programs includes the following: “participation by nonviolent offenders only”, “a residential phase of 6 months or less”, “a regimented schedule stressing discipline, physical training, and work”, “participation by inmates in appropriate education opportunities, job training, and substance abuse counseling or treatment”, and “provision of aftercare services” (Peters et al., 1997). Military doctrine is an important part of all juvenile boot camps since the program resembles that of military training and harsh military conditions “with rigorous in-take procedures, shaved heads, drill and ceremony, physical training, immediate physical punishment for misbehavior ( e.g. push-ups), and graduation ceremonies” (Wilson, MacKenzie, & Mitchell, 2003). The first juvenile boot camp was opened in Louisiana in 1985 (National Institute of Justice, n.d.). The idea of boot camps for juvenile delinquents became especially popular with the public in the 1990s when officials reported an unprecedented rise in the crime rates. However, gradually they have lost their appeal due to numerous reports of their ineffectiveness and problems they pose to juveniles. Thus, when juvenile boot camps were operating in 30 states in 1995, they remained open only in 11 states in 2009 (National Institute of Justice, n.d.). Besides, some of them like Camp Summit Boot Camp in northwestern Indiana are planned to be closed in the nearest future with their participants being transferred to other rehabilitation programs (Associated Press, 2014). One of the reasons why juvenile boot camps have suffered a significant decline in number is the repeal of §5667f of the Juvenile Justice and Detention Prevention Act by the US Congress in 2002, hence “eliminating a specific grant incentive program for states to open new juvenile boot camps” (Muscar, 2008).

    Juvenile boot camps are often referred to as intensive incarceration programs or shock programs and pursue the goal of breaking a juvenile through harsh conditions and physical activities in order to transform him/her into a normal person without criminal tendencies and with a capacity for self-regulation, self-discipline, and self-improvement. Most camps are either male or female only and juveniles enter them in groups called cadets or platoons, with which they afterwards live and train. An obligatory element of juvenile boot camps is academic education, though the quality of studies may differ. Juveniles are admitted to boot camps by court requests after committing non-violent crimes, by advice of their parole officers, due to recommendation of social services, or by enrollment of their parents to the program. Some camps have severe admission conditions that are passed only by about a half of candidates, for example, juveniles with suicidal tendencies are usually rejected. Juvenile boot camps might be either non-residential when juveniles spend nights at home or residential when they spend full-time service for the term of up to six months alienated from their families, friends, and communities. Despite some differences in programs and conditions, the overwhelming majority of juvenile boot camps share a wide range of similarities, which allows generalizing their pros and cons with a view to determining whether their continued operation is reasonable and justified.

    Pros associated with the Use of Juvenile Boot Camps in the United States

    According to proponents, juvenile boot camps are quite successful and efficient in the United States and, though they do not always reach the set goals, they are efficient in rehabilitating juvenile delinquents and assisting them in gaining self-control. Thus, proponents cite a wide range of advantages of juvenile boot camps, hence advocating not closing them but investing more into these programs instead. The current portion of the paper provides a brief overview of pros most often mentioned in regard to the utilization of juvenile boot camps in the USA.

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    It should be noted that the choice whether or not to put a juvenile into a boot camp does not always depend on the parents plus the juvenile. However some boot camps require voluntary admission of juveniles, most of them accept all available ways of admission. Parents may decide to send their problematic child to a boot camp for shock rehabilitation, but in the majority of cases this choice is made either by a probation officer or court (Laws.com, n.d.). Court decision might be implemented through front-end sentencing (Laws.com, n.d.). Anyway, proponents suppose that a juvenile boot camp is better in any case than some residential facility or prison as it provides education, training, treatment, and counseling, and it does not have an adverse impact on the juvenile’s record and, therefore, does not inhibiting his/her chances of non-criminal future.