The Influences of Niccolò Machiavelli’s The Prince on...

Richard the Third was a power-hungry tyrant, willing to do whatever it took to become the most powerful man in the land. He lied, schemed, and ran down anyone who stumbled across his highway to fame and fortune. His exploits, though morally deplorable, were highly successful for him up until his fateful end. Many of his actions were taken straight from Niccolà ² Machiavelli’s The Prince, which is famous for its hard-hearted philosophies on achieving power and ruling. Richard followed Machiavelli’s advice in that he was ruthless and careful to cover his tracks, but he failed to heed one of his warnings: he made himself unpopular. Richard was pushed far back in the line to the throne, being a third child and the present King already having his own heirs. To even have a chance at ruling, his brothers and the oldest brother’s children would have to be killed. Richard saw to this quickly and methodically, as if murdering family and children were completely natural to him. Near the end he did recognize that what he had done was a damnable deed, but he consoled himself by saying that it was a neccisary evil for him to ascend the throne. By using this justification, he was able to kill anyone who he thought was a threat to his kingship. Machiavelli advised his Prince that if he wanted to gain a position that didn’t belong to him, he would have to be ready to kill the defenders of that space. He warned the Prince that the deed might anger God, but implied that there was no other wayShow MoreRelatedThe Life And Importance Of Machiavelli Essay1367 Words   |  6 Pageswhat others can understand, the thir d understands neither for itself nor through others. This first kind is excellent, the second good, and the third kind useless† (Niccolà ² Quotes). Niccolà ² Machiavelli was one of the greatest influences on our world today. His research and philosophies explored new strategies and ways of thinking. Machiavelli was before his own time and possibly had the utmost influence on the world of any person from the Renaissance. Machiavelli’s life is greatly a part of historyRead MoreThe Rebirth Of Ancient Cultures1462 Words   |  6 Pagesart, and history. The Renaissance was a powerful cultural movement that not only shaped all aspects of Florentine life, but eventually the rest of Europe. Science, art, literature, philosophy, religion, architecture, and politics have seen heavy influences by this movement. The term Renaissance literally means â€Å"rebirth†: the rebirth of man and the rebirth of two important ancient cultures, Greek and Roman, which had been lost wi th the beginning of the Middle Ages in Western history. Florence was veryRead MoreAnalyse How the Central Values Portrayed in King Richard Iii Are Creatively Reshaped in Looking for Richard.1683 Words   |  7 PagesAn honest tale speeds best, being plainly told.† This quote from William Shakespeare’s King Richard III is a seed from which Al Pacino’s docu-drama Looking For Richard grows, both texts demonstrating the intrinsic relationship between contexts and the composition of texts. As 21st century students, we see Pacino’s creative reshaping emphasise inherent values within the original text, from dynamic perspectives to interpretational understandings, presented in an ‘honest’ and ‘plainly told’ compositionRead MoreVladimir Putin - A Modern Machiavellian Prince Essay2405 Words   |  10 PagesIn 1513, an Italian politician by the name of Niccolo Machiavelli distributed, though privately, a political treatise called The Princ e. This treatise was, essentially, a guide on how to effectively rule ones country. Its important beforehand to define exactly what a Machiavellian is, before describing one. A Machiavellian is a leader who, through his power and influence, works toward the common good of his people. This can be done through fear, through deceit, even through manipulation. It isRead MoreRenaissance And Discovery Of The Renaissance4916 Words   |  20 Pagesof guild masters, shop owners, and professionals, the smaller businesspeople, who tended to side with the new rich against the conservative policies of the old rich †¢ Popolo minuto (â€Å"little people†)—the lower economic classes †¢ Paupers—in 1457, one-third the population of Florence, was officially listed as paupers, or having no wealth at all †¢ Ciompi Revolt—a great uprising of the poor that occurred in Florence in 1378 Three reasons that made life unbearable for the lower classes †¢ feuding betweenRead MoreAp European History Outline Chapter 10 Essay example5639 Words   |  23 Pagesagainst the conservative policies of the old rich * Popolo minuto (â€Å"little people†)—the lower economic classes * Popolo Minuto (â€Å"little people†)—the lower economic classes * Paupers—in 1457, one-third the population of Florence, was officially listed as paupers, or having no wealth at all * Ciompi Revolt—a great uprising of the poor that occurred in Florence in 1378 * Three reasons that made life unbearable for the lower

Bipolar Disorder A Psychological Mood Disorder Essay

Bipolar disorder is diagnosed as a psychological mood disorder. Genetic factors and social environment are both believed to be the possible causes in developing the disorder. The average age of onset is 25 years old, however, symptoms can first start appearing in the late teen years and into the young adult years, however 75% of first episodes occur between 12 and 30 years old. Bipolar disorder affects 2.6 percent of American adults. Children who have an immediate family member such as a sibling or a parent with the disorder will have a higher risk of acquiring the disorder. In addition, adults who suffered emotional abuse in childhood also have an increased risk. (Glynn Ph.D., Kangas Pickett, Ph.D., 2014; O Connell, 2016; Troubled childhood may boost bipolar risk: Study, 2016). In bipolar disorder the structure and chemistry of the brain have abnormal levels of chemicals, known as neurotransmitters. Neurotransmitters are chemicals that act as messengers to communicate with neurons in the brain, when neurotransmitters do not function correctly, they are unable to communicate properly with the neurons resulting in chemical levels that are too high or too low. An imbalance of chemical levels of melatonin, norepinephrine, (GABA) gamma-amino butyric acid, cortisol, glutamate, dopamine, and serotonin are neurotransmitters and hormones that are the contributing factors involved in Bipolar disorder. There are also significant structural differences in the brain of those whoShow MoreRelatedBipolar Disorder and Meditation Essay1226 Words   |  5 PagesBipolar disorder is a mental disease that causes a rapid shift in mood, usually between mania and depression. The manic episode of bipolar disorder usually results in an abnormally large dosage of energy. During manic depression, an individual may go on an unnecessary shopping spree or even quit their job. Mania is usually followed by an episode of depression, which could lead to suicide if not properly treated. Bipolar disorder is usually treated through medication. Medication for bipolar disorderRead Morebipolar disorder essay assignment 21570 Words   |  7 Pagesand where applicable parental consent has been obtained. Bipolar disorder (sometimes referred to as manic depression) is a long term psychological that the mind goes through different changes of thought, also known as mood swings (Craighead and Nemeroff, 2001). Bipolar disorder usually develops in the teenage years and, for numerous consumers, the disruption lingers throughout the individual’s lifespan. 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Unfortunately, 25% - 50% of people with bipolar disorder attempt suicide and 11% commit suicide. Bipolar disorder is a mental illness known as a mood disorder. In mood disorders, the patient suffers from severe emotional states. In bipolar disorder, the patientRead MoreMental Illness : A Mental Disorder1463 Words   |  6 Pagesbehavioral disorder. This means that around 510,600,000 people suffered from some form of mental or behavioral disorder in 2010 alone. Now, with all this information we must first ask, what is a mental illness? 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Behavior may also be evaluated by whether it conforms to social rules and cultural norms, an approach that avoids reproachful nonconformists as irregular for behavior that, although strange, mayRead MoreBipolar Disorder : A Psychological Disorder1293 Words   |  6 Pages Bipolar disorder is a psychological disorder in which a person alternates between being depressed to extremely happy and being cross or irritable. Bipolar disorder is also known manic-depressive illness. Bipolar disorder can cause shifts in energy, mood and activity level. This disorder can cause damage up to many things like relationships, jobs, school performance and even suicide. There are many treatments to bipolar disorder for those that have or are being affected. Bipolar Disorder Bipolar

Angels Demons Chapter 58-61 Free Essays

58 â€Å"Seven-forty-six and thirty†¦ mark.† Even speaking into his walkie-talkie, Olivetti’s voice never seemed to rise above a whisper. Langdon felt himself sweating now in his Harris tweed in the backseat of the Alpha Romeo, which was idling in Piazza de la Concorde, three blocks from the Pantheon. We will write a custom essay sample on Angels Demons Chapter 58-61 or any similar topic only for you Order Now Vittoria sat beside him, looking engrossed by Olivetti, who was transmitting his final orders. â€Å"Deployment will be an eight-point hem,† the commander said. â€Å"Full perimeter with a bias on the entry. Target may know you visually, so you will be pas-visible. Nonmortal force only. We’ll need someone to spot the roof. Target is primary. Asset secondary.† Jesus, Langdon thought, chilled by the efficiency with which Olivetti had just told his men the cardinal was expendable. Asset secondary. â€Å"I repeat. Nonmortal procurement. We need the target alive. Go.† Olivetti snapped off his walkie-talkie. Vittoria looked stunned, almost angry. â€Å"Commander, isn’t anyone going inside?† Olivetti turned. â€Å"Inside?† â€Å"Inside the Pantheon! Where this is supposed to happen?† â€Å"Attento,† Olivetti said, his eyes fossilizing. â€Å"If my ranks have been infiltrated, my men may be known by sight. Your colleague has just finished warning me that this will be our sole chance to catch the target. I have no intention of scaring anyone off by marching my men inside.† â€Å"But what if the killer is already inside?† Olivetti checked his watch. â€Å"The target was specific. Eight o’clock. We have fifteen minutes.† â€Å"He said he would kill the cardinal at eight o’clock. But he may already have gotten the victim inside somehow. What if your men see the target come out but don’t know who he is? Someone needs to make sure the inside is clean.† â€Å"Too risky at this point.† â€Å"Not if the person going in was unrecognizable.† â€Å"Disguising operatives is time consuming and – â€Å" â€Å"I meant me,† Vittoria said. Langdon turned and stared at her. Olivetti shook his head. â€Å"Absolutely not.† â€Å"He killed my father.† â€Å"Exactly, so he may know who you are.† â€Å"You heard him on the phone. He had no idea Leonardo Vetra even had a daughter. He sure as hell doesn’t know what I look like. I could walk in like a tourist. If I see anything suspicious, I could walk into the square and signal your men to move in.† â€Å"I’m sorry, I cannot allow that.† â€Å"Comandante?† Olivetti’s receiver crackled. â€Å"We’ve got a situation from the north point. The fountain is blocking our line of sight. We can’t see the entrance unless we move into plain view on the piazza. What’s your call? Do you want us blind or vulnerable?† Vittoria apparently had endured enough. â€Å"That’s it. I’m going.† She opened her door and got out. Olivetti dropped his walkie-talkie and jumped out of the car, circling in front of Vittoria. Langdon got out too. What the hell is she doing! Olivetti blocked Vittoria’s way. â€Å"Ms. Vetra, your instincts are good, but I cannot let a civilian interfere.† â€Å"Interfere? You’re flying blind. Let me help.† â€Å"I would love to have a recon point inside, but†¦Ã¢â‚¬  â€Å"But what?† Vittoria demanded. â€Å"But I’m a woman?† Olivetti said nothing. â€Å"That had better not be what you were going to say, Commander, because you know damn well this is a good idea, and if you let some archaic macho bullshit – â€Å" â€Å"Let us do our job.† â€Å"Let me help.† â€Å"Too dangerous. We would have no lines of communication with you. I can’t let you carry a walkie-talkie, it would give you away.† Vittoria reached in her shirt pocket and produced her cell phone. â€Å"Plenty of tourists carry phones.† Olivetti frowned. Vittoria unsnapped the phone and mimicked a call. â€Å"Hi, honey, I’m standing in the Pantheon. You should see this place!† She snapped the phone shut and glared at Olivetti. â€Å"Who the hell is going to know? It is a no-risk situation. Let me be your eyes!† She motioned to the cell phone on Olivetti’s belt. â€Å"What’s your number?† Olivetti did not reply. The driver had been looking on and seemed to have some thoughts of his own. He got out of the car and took the commander aside. They spoke in hushed tones for ten seconds. Finally Olivetti nodded and returned. â€Å"Program this number.† He began dictating digits. Vittoria programmed her phone. â€Å"Now call the number.† Vittoria pressed the auto dial. The phone on Olivetti’s belt began ringing. He picked it up and spoke into the receiver. â€Å"Go into the building, Ms. Vetra, look around, exit the building, then call and tell me what you see.† Vittoria snapped the phone shut. â€Å"Thank you, sir.† Langdon felt a sudden, unexpected surge of protective instinct. â€Å"Wait a minute,† he said to Olivetti. â€Å"You’re sending her in there alone.† Vittoria scowled at him. â€Å"Robert, I’ll be fine.† The Swiss Guard driver was talking to Olivetti again. â€Å"It’s dangerous,† Langdon said to Vittoria. â€Å"He’s right,† Olivetti said. â€Å"Even my best men don’t work alone. My lieutenant has just pointed out that the masquerade will be more convincing with both of you anyway.† Both of us? Langdon hesitated. Actually, what I meant – â€Å"Both of you entering together,† Olivetti said, â€Å"will look like a couple on holiday. You can also back each other up. I’m more comfortable with that.† Vittoria shrugged. â€Å"Fine, but we’ll need to go fast.† Langdon groaned. Nice move, cowboy. Olivetti pointed down the street. â€Å"First street you hit will be Via degli Orfani. Go left. It takes you directly to the Pantheon. Two-minute walk, tops. I’ll be here, directing my men and waiting for your call. I’d like you to have protection.† He pulled out his pistol. â€Å"Do either of you know how to use a gun?† Langdon’s heart skipped. We don’t need a gun! Vittoria held her hand out. â€Å"I can tag a breaching porpoise from forty meters off the bow of a rocking ship.† â€Å"Good.† Olivetti handed the gun to her. â€Å"You’ll have to conceal it.† Vittoria glanced down at her shorts. Then she looked at Langdon. Oh no you don’t! Langdon thought, but Vittoria was too fast. She opened his jacket, and inserted the weapon into one of his breast pockets. It felt like a rock dropping into his coat, his only consolation being that Diagramma was in the other pocket. â€Å"We look harmless,† Vittoria said. â€Å"We’re leaving.† She took Langdon’s arm and headed down the street. The driver called out, â€Å"Arm in arm is good. Remember, you’re tourists. Newlyweds even. Perhaps if you held hands?† As they turned the corner Langdon could have sworn he saw on Vittoria’s face the hint of a smile. 59 The Swiss Guard â€Å"staging room† is located adjacent to the Corpo di Vigilanza barracks and is used primarily for planning the security surrounding papal appearances and public Vatican events. Today, however, it was being used for something else. The man addressing the assembled task force was the second-in-command of the Swiss Guard, Captain Elias Rocher. Rocher was a barrel-chested man with soft, puttylike features. He wore the traditional blue captain’s uniform with his own personal flair – a red beret cocked sideways on his head. His voice was surprisingly crystalline for such a large man, and when he spoke, his tone had the clarity of a musical instrument. Despite the precision of his inflection, Rocher’s eyes were cloudy like those of some nocturnal mammal. His men called him â€Å"orso† – grizzly bear. They sometimes joked that Rocher was â€Å"the bear who walked in the viper’s shadow.† Commander Olivetti was the viper. Rocher was just as deadly as the viper, but at least you could see him coming. Rocher’s men stood at sharp attention, nobody moving a muscle, although the information they had just received had increased their aggregate blood pressure by a few thousand points. Rookie Lieutenant Chartrand stood in the back of the room wishing he had been among the 99 percent of applicants who had not qualified to be here. At twenty years old, Chartrand was the youngest guard on the force. He had been in Vatican City only three months. Like every man there, Chartrand was Swiss Army trained and had endured two years of additional ausbilding in Bern before qualifying for the grueling Vatican prva held in a secret barracks outside of Rome. Nothing in his training, however, had prepared him for a crisis like this. At first Chartrand thought the briefing was some sort of bizarre training exercise. Futuristic weapons? Ancient cults? Kidnapped cardinals? Then Rocher had shown them the live video feed of the weapon in question. Apparently this was no exercise. â€Å"We will be killing power in selected areas,† Rocher was saying, â€Å"to eradicate extraneous magnetic interference. We will move in teams of four. We will wear infrared goggles for vision. Reconnaissance will be done with traditional bug sweepers, recalibrated for sub-three-ohm flux fields. Any questions?† None. Chartrand’s mind was on overload. â€Å"What if we don’t find it in time?† he asked, immediately wishing he had not. The grizzly bear gazed out at him from beneath his red beret. Then he dismissed the group with a somber salute. â€Å"Godspeed, men.† 60 Two blocks from the Pantheon, Langdon and Vittoria approached on foot past a line of taxis, their drivers sleeping in the front seats. Nap time was eternal in the Eternal City – the ubiquitous public dozing a perfected extension of the afternoon siestas born of ancient Spain. Langdon fought to focus his thoughts, but the situation was too bizarre to grasp rationally. Six hours ago he had been sound asleep in Cambridge. Now he was in Europe, caught up in a surreal battle of ancient titans, packing a semiautomatic in his Harris tweed, and holding hands with a woman he had only just met. He looked at Vittoria. She was focused straight ahead. There was a strength in her grasp – that of an independent and determined woman. Her fingers wrapped around his with the comfort of innate acceptance. No hesitation. Langdon felt a growing attraction. Get real, he told himself. Vittoria seemed to sense his uneasiness. â€Å"Relax,† she said, without turning her head. â€Å"We’re supposed to look like newlyweds.† â€Å"I’m relaxed.† â€Å"You’re crushing my hand.† Langdon flushed and loosened up. â€Å"Breathe through your eyes,† she said. â€Å"I’m sorry?† â€Å"It relaxes the muscles. It’s called pranayama.† â€Å"Piranha?† â€Å"Not the fish. Pranayama. Never mind.† As they rounded the corner into Piazza della Rotunda, the Pantheon rose before them. Langdon admired it, as always, with awe. The Pantheon. Temple to all gods. Pagan gods. Gods of Nature and Earth. The structure seemed boxier from the outside than he remembered. The vertical pillars and triangular pronaus all but obscured the circular dome behind it. Still, the bold and immodest inscription over the entrance assured him they were in the right spot. M AGRIPPA L F COS TERTIUM FECIT. Langdon translated it, as always, with amusement. Marcus Agrippa, Consul for the third time, built this. So much for humility, he thought, turning his eyes to the surrounding area. A scattering of tourists with video cameras wandered the area. Others sat enjoying Rome’s best iced coffee at La Tazza di Oro’s outdoor cafe. Outside the entrance to the Pantheon, four armed Roman policemen stood at attention just as Olivetti had predicted. â€Å"Looks pretty quiet,† Vittoria said. Langdon nodded, but he felt troubled. Now that he was standing here in person, the whole scenario seemed surreal. Despite Vittoria’s apparent faith that he was right, Langdon realized he had put everyone on the line here. The Illuminati poem lingered. From Santi’s earthly tomb with demon’s hole. YES, he told himself. This was the spot. Santi’s tomb. He had been here many times beneath the Pantheon’s oculus and stood before the grave of the great Raphael. â€Å"What time is it?† Vittoria asked. Langdon checked his watch. â€Å"Seven-fifty. Ten minutes till show time.† â€Å"Hope these guys are good,† Vittoria said, eyeing the scattered tourists entering the Pantheon. â€Å"If anything happens inside that dome, we’ll all be in the crossfire.† Langdon exhaled heavily as they moved toward the entrance. The gun felt heavy in his pocket. He wondered what would happen if the policemen frisked him and found the weapon, but the officers did not give them a second look. Apparently the disguise was convincing. Langdon whispered to Vittoria. â€Å"Ever fire anything other than a tranquilizer gun?† â€Å"Don’t you trust me?† â€Å"Trust you? I barely know you.† Vittoria frowned. â€Å"And here I thought we were newlyweds.† 61 The air inside the Pantheon was cool and damp, heavy with history. The sprawling ceiling hovered overhead as though weightless – the 141-foot unsupported span larger even than the cupola at St. Peter’s. As always, Langdon felt a chill as he entered the cavernous room. It was a remarkable fusion of engineering and art. Above them the famous circular hole in the roof glowed with a narrow shaft of evening sun. The oculus, Langdon thought. The demon’s hole. They had arrived. Langdon’s eyes traced the arch of the ceiling sloping outward to the columned walls and finally down to the polished marble floor beneath their feet. The faint echo of footfalls and tourist murmurs reverberated around the dome. Langdon scanned the dozen or so tourists wandering aimlessly in the shadows. Are you here? â€Å"Looks pretty quiet,† Vittoria said, still holding his hand. Langdon nodded. â€Å"Where’s Raphael’s tomb?† Langdon thought for a moment, trying to get his bearings. He surveyed the circumference of the room. Tombs. Altars. Pillars. Niches. He motioned to a particularly ornate funerary across the dome and to the left. â€Å"I think that’s Raphael’s over there.† Vittoria scanned the rest of the room. â€Å"I don’t see anyone who looks like an assassin about to kill a cardinal. Shall we look around?† Langdon nodded. â€Å"There’s only one spot in here where anyone could be hiding. We better check the rientranze.† â€Å"The recesses?† â€Å"Yes.† Langdon pointed. â€Å"The recesses in the wall.† Around the perimeter, interspersed with the tombs, a series of semicircular niches were hewn in the wall. The niches, although not enormous, were big enough to hide someone in the shadows. Sadly, Langdon knew they once contained statues of the Olympian gods, but the pagan sculptures had been destroyed when the Vatican converted the Pantheon to a Christian church. He felt a pang of frustration to know he was standing at the first altar of science, and the marker was gone. He wondered which statue it had been, and where it had pointed. Langdon could imagine no greater thrill than finding an Illuminati marker – a statue that surreptitiously pointed the way down the Path of Illumination. Again he wondered who the anonymous Illuminati sculptor had been. â€Å"I’ll take the left arc,† Vittoria said, indicating the left half of the circumference. â€Å"You go right. See you in a hundred and eighty degrees.† Langdon smiled grimly. As Vittoria moved off, Langdon felt the eerie horror of the situation seeping back into his mind. As he turned and made his way to the right, the killer’s voice seemed to whisper in the dead space around him. Eight o’clock. Virgin sacrifices on the altars of science. A mathematical progression of death. Eight, nine, ten, eleven†¦ and at midnight. Langdon checked his watch: 7:52. Eight minutes. As Langdon moved toward the first recess, he passed the tomb of one of Italy’s Catholic kings. The sarcophagus, like many in Rome, was askew with the wall, positioned awkwardly. A group of visitors seemed confused by this. Langdon did not stop to explain. Formal Christian tombs were often misaligned with the architecture so they could lie facing east. It was an ancient superstition that Langdon’s Symbology 212 class had discussed just last month. â€Å"That’s totally incongruous!† a female student in the front had blurted when Langdon explained the reason for east-facing tombs. â€Å"Why would Christians want their tombs to face the rising sun? We’re talking about Christianity†¦ not sun worship!† Langdon smiled, pacing before the blackboard, chewing an apple. â€Å"Mr. Hitzrot!† he shouted. A young man dozing in back sat up with a start. â€Å"What! Me?† Langdon pointed to a Renaissance art poster on the wall. â€Å"Who is that man kneeling before God?† â€Å"Um†¦ some saint?† â€Å"Brilliant. And how do you know he’s a saint?† â€Å"He’s got a halo?† â€Å"Excellent, and does that golden halo remind you of anything?† Hitzrot broke into a smile. â€Å"Yeah! Those Egyptian things we studied last term. Those†¦ um†¦ sun disks!† â€Å"Thank you, Hitzrot. Go back to sleep.† Langdon turned back to the class. â€Å"Halos, like much of Christian symbology, were borrowed from the ancient Egyptian religion of sun worship. Christianity is filled with examples of sun worship.† â€Å"Excuse me?† the girl in front said. â€Å"I go to church all the time, and I don’t see much sun worshiping going on!† â€Å"Really? What do you celebrate on December twenty-fifth?† â€Å"Christmas. The birth of Jesus Christ.† â€Å"And yet according to the Bible, Christ was born in March, so what are we doing celebrating in late December?† Silence. Langdon smiled. â€Å"December twenty-fifth, my friends, is the ancient pagan holiday of sol invictus – Unconquered Sun – coinciding with the winter solstice. It’s that wonderful time of year when the sun returns, and the days start getting longer.† Langdon took another bite of apple. â€Å"Conquering religions,† he continued, â€Å"often adopt existing holidays to make conversion less shocking. It’s called transmutation. It helps people acclimatize to the new faith. Worshipers keep the same holy dates, pray in the same sacred locations, use a similar symbology†¦ and they simply substitute a different god.† Now the girl in front looked furious. â€Å"You’re implying Christianity is just some kind of†¦ repackaged sun worship!† â€Å"Not at all. Christianity did not borrow only from sun worship. The ritual of Christian canonization is taken from the ancient ‘god-making’ rite of Euhemerus. The practice of ‘god-eating’ – that is, Holy Communion – was borrowed from the Aztecs. Even the concept of Christ dying for our sins is arguably not exclusively Christian; the self-sacrifice of a young man to absolve the sins of his people appears in the earliest tradition of the Quetzalcoatl.† The girl glared. â€Å"So, is anything in Christianity original?† â€Å"Very little in any organized faith is truly original. Religions are not born from scratch. They grow from one another. Modern religion is a collage†¦ an assimilated historical record of man’s quest to understand the divine.† â€Å"Um†¦ hold on,† Hitzrot ventured, sounding awake now. â€Å"I know something Christian that’s original. How about our image of God? Christian art never portrays God as the hawk sun god, or as an Aztec, or as anything weird. It always shows God as an old man with a white beard. So our image of God is original, right?† Langdon smiled. â€Å"When the early Christian converts abandoned their former deities – pagan gods, Roman gods, Greek, sun, Mithraic, whatever – they asked the church what their new Christian God looked like. Wisely, the church chose the most feared, powerful†¦ and familiar face in all of recorded history.† Hitzrot looked skeptical. â€Å"An old man with a white, flowing beard?† Langdon pointed to a hierarchy of ancient gods on the wall. At the top sat an old man with a white, flowing beard. â€Å"Does Zeus look familiar?† The class ended right on cue. â€Å"Good evening,† a man’s voice said. Langdon jumped. He was back in the Pantheon. He turned to face an elderly man in a blue cape with a red cross on the chest. The man gave him a gray-toothed smile. â€Å"You’re English, right?† The man’s accent was thick Tuscan. Langdon blinked, confused. â€Å"Actually, no. I’m American.† The man looked embarrassed. â€Å"Oh heavens, forgive me. You were so nicely dressed, I just figured†¦ my apologies.† â€Å"Can I help you?† Langdon asked, his heart beating wildly. â€Å"Actually I thought perhaps I could help you. I am the cicerone here.† The man pointed proudly to his city-issued badge. â€Å"It is my job to make your visit to Rome more interesting.† More interesting? Langdon was certain this particular visit to Rome was plenty interesting. â€Å"You look like a man of distinction,† the guide fawned, â€Å"no doubt more interested in culture than most. Perhaps I can give you some history on this fascinating building.† Langdon smiled politely. â€Å"Kind of you, but I’m actually an art historian myself, and – â€Å" â€Å"Superb!† The man’s eyes lit up like he’d hit the jackpot. â€Å"Then you will no doubt find this delightful!† â€Å"I think I’d prefer to – â€Å" â€Å"The Pantheon,† the man declared, launching into his memorized spiel, â€Å"was built by Marcus Agrippa in 27 B.C.† â€Å"Yes,† Langdon interjected, â€Å"and rebuilt by Hadrian in 119 A.D.† â€Å"It was the world’s largest free-standing dome until 1960 when it was eclipsed by the Superdome in New Orleans!† Langdon groaned. The man was unstoppable. â€Å"And a fifth-century theologian once called the Pantheon the House of the Devil, warning that the hole in the roof was an entrance for demons!† Langdon blocked him out. His eyes climbed skyward to the oculus, and the memory of Vittoria’s suggested plot flashed a bone-numbing image in his mind†¦ a branded cardinal falling through the hole and hitting the marble floor. Now that would be a media event. Langdon found himself scanning the Pantheon for reporters. None. He inhaled deeply. It was an absurd idea. The logistics of pulling off a stunt like that would be ridiculous. As Langdon moved off to continue his inspection, the babbling docent followed like a love-starved puppy. Remind me, Langdon thought to himself, there’s nothing worse than a gung ho art historian. Across the room, Vittoria was immersed in her own search. Standing all alone for the first time since she had heard the news of her father, she felt the stark reality of the last eight hours closing in around her. Her father had been murdered – cruelly and abruptly. Almost equally painful was that her father’s creation had been corrupted – now a tool of terrorists. Vittoria was plagued with guilt to think that it was her invention that had enabled the antimatter to be transported†¦ her canister that was now counting down inside the Vatican. In an effort to serve her father’s quest for the simplicity of truth†¦ she had become a conspirator of chaos. Oddly, the only thing that felt right in her life at the moment was the presence of a total stranger. Robert Langdon. She found an inexplicable refuge in his eyes†¦ like the harmony of the oceans she had left behind early that morning. She was glad he was there. Not only had he been a source of strength and hope for her, Langdon had used his quick mind to render this one chance to catch her father’s killer. Vittoria breathed deeply as she continued her search, moving around the perimeter. She was overwhelmed by the unexpected images of personal revenge that had dominated her thoughts all day. Even as a sworn lover of all life†¦ she wanted this executioner dead. No amount of good karma could make her turn the other cheek today. Alarmed and electrified, she sensed something coursing through her Italian blood that she had never felt before†¦ the whispers of Sicilian ancestors defending family honor with brutal justice. Vendetta, Vittoria thought, and for the first time in her life understood. Visions of reprisal spurred her on. She approached the tomb of Raphael Santi. Even from a distance she could tell this guy was special. His casket, unlike the others, was protected by a Plexiglas shield and recessed into the wall. Through the barrier she could see the front of the sarcophagus. Raphael Santi 1483-1520 Vittoria studied the grave and then read the one-sentence descriptive plaque beside Raphael’s tomb. Then she read it again. Then†¦ she read it again. A moment later, she was dashing in horror across the floor. â€Å"Robert! Robert!† How to cite Angels Demons Chapter 58-61, Essay examples

Development Studies free essay sample

This essay is aimed at comparing and contrasting structural functionalism with the Marxist and the noe-marxist theories to social change, how they best describe social change in less developed countries; in this case Zambia. The paper is to also outline the relevance of the two approaches and come up with one that offers the best approach as in the case of Zambia. Social change refers to the structural transformation of political, social, cultural, and economic systems and institutions to create a more stable society. It can also be defined as change in social structure, the nature of the institutions, social behavior or the social relations of the society or community of people. When behavior pattern changes in large numbers and is visible and sustained, it results in social change. Once there is deviance from culturally inherited values, rebellion against the established system may result causing change in social order, any event or action that affects a group of individuals who have shared values of characteristics (Herman, Nancy J and Reynolds, Larry T: 1994). Structural functionalism is defined as a sociological theory that originally attempted to explain social institutions as collective means to meet individual biological needs ( Giddens, 2006). Structural functionalism to sociological analysis is basically an equilibrium theory. The system is said to be in equilibrium when its component parts are so compatible with each other, denying an outside disturbance, none of them will change its position or relation to others in any significant way. An equilibrium system is said to be stable when a slight change in external conditions creates internal variations whose own effects is equal and opposite to the initial disturbance, thereby moving the system back to its former position of rest. It is said to be unstable when the initial disturbance creates movement that feeds on its relationships, thereby displacing the system further from its original position of rest (Davies, K:1959). Structural functionalism can also be defined as a sociological paradigm which addresses social functions and various elements of the social system perform in regard to the entire system. Social structures are stressed and placed at the centre of analysis and social functions are deduced from these structures(ibid). Functionalist believe that one can compare society to a living organism, in that both society and a living organism are made up of interdependent working parts and systems that must function. Functionalists say that the different parts of society e. g family, education, religion, law and order, media etc. have to be seen in terms of contribution that they make to the functioning of the whole society. This organism analogy sees the different parts of society working together to form a social system in the same way that the different parts of an organism form a cohesive functioning entity. In relation to the case of Zambia, structural functionalism is relevant in understanding social change. It is relevant in that it provides general guidelines for behavior in terms of norms. These institutions of society such as family, religion, the economy, law and order, the educational and political systems are major aspects of social structure. A practical example of an institution that is relevant in Zambia is a family. According to Glencoe (1995;114), the family is the first social world a child encounters, and members are the mirror in which children begin to see themselves. It is the first group whose norms and values children adopt as their own and refer to in evaluating behavior. Historical analysis also demonstrates that across time, the family has provided many important functions for society. Functionalists believe that mass formal education is an essential part of an industrial society, and that expansion of industrial society, and that expansion of the industrial economies brings a corresponding expansion in the education system, they also see the introduction of mass education as a response to the increasing demand of the industry. Educational institutions such as colleges, Universities and schools in Zambia help in the development process of Zambian society. Glencoe (1995:118) adds that in modern society, school is a primary agent for weaning children from home and introducing them to the larger society. He further adds that educational institutions have rules and regulations to control those in there hence not only educating them but giving and teaching them rules that will help them live better lives in society. The mass media is one institution that is also very vital. The forms that reach large numbers of people in form of, Television, radio, and books are all important in that they contribute in being a watch dog, a channel of communication, an educative means and ways in which people express themselves (ibid). Another example of social change is technology influx in recent years such as email, cell phones and online social networks. Each part of the institutions mentioned and listed does something to serve a function or purpose in the Zambia social change. People who employ functionalism view society as a set of interrelated parts that work together to produce a stable social system. The theory of belongs to a board theories that are referred to as radical theories of development. The theories are further explained in terms of materialism which are dialectical and historical. By materialism Karl Marx meant that the economic structure of society was the foundation or basis on which the whole society is built (Andropove, V: 1983). In Marxist theories, the division of society into classes is determined by the position within the process of production. Economic development gives rise to these classes and assumes different relationships to the process of production. Marxism hence is the name given to the body of ideas, which in their totality provide a fully worked out theoretical basis for the struggle of the working class to attain a higher form of human society (ibid). Class consciousness consists of the appropriate and rational reactions imputed to a particular typical position in the process of production. This consciousness is therefore, neither the sum nor the average of what is thought or felt by the single individuals who make up the class. The historical significant actions of the class as a whole are determined in the last resort by this consciousness and not by the thoughts of the individual. These actions can be understood only by reference to this consciousness (Klaus, W:1989). Karl Marx and Engels state 5 stages in which a human society has to pass through in order for it to develop. These include primitive, feudalism, capitalism, socialism and communism. Primitive society is the first stage of development of human society and arises from the differentiation of man from the animal kingdom (Popkin, H. R: 1986). Feudalism is the second stage of social development according to Marxism. At this stage, the land lords and nobles comprised of dominant classes and the peasants or serfs that belonged to the exploited class. Capitalism is the third stage and it involves the private ownership of the means of production. In capitalism, there is an emergence of two classes, that is, the bourgeoisies as the owners of capital and the proletariat as the working class (Johari, J: 1989). Socialism is the fourth stage under Marxism. In socialism, the state has an important role to play on the part of resource allocation. The state is responsible to ensure that all members of society have equal and equitable access to resources. The last stage is Communism according to Marxism. A communist society is one having neither class nor state and all resources in society are equally and equitably distributed. A Communist state can be referred to as a workers paradise. The neo-Marxists on the other hand, after seeing the failure of working-class revolutions in Western Europe after World War I, chose the parts of Marxs thought that might clarify social conditions that were not present when Marx was alive. They filled in what they perceived to be omissions in Marxism with ideas from other schools of thought. Neo-Marxists view class divisions under capitalism as more important than gender/sex divisions or issues of race and ethnicity. Neo-Marxism encompasses a group of beliefs that have in common rejection of economic or class determinism and a belief in at least the semiautonomy of the social sphere. From the above information provided, it can be deduced that despite Marxism, and Neo-Marxism and the Structural functionalism having different approaches to social change, they both place an emphasis on the importance of society in which all the members benefit and the how the society develops as it improves on the living conditions of its people. Both Marxism, and Neo-Marxist and Structural functionalism emphasize that inequality should exist in order for social change to take place. In Marxism bourgeoisie pay the proletariat low wages for their labour. Structural functionalists state that wages must be given to workers in order for them to carry out their work of which in most cases tend to be low. They also emphasize on the need of the use of force in the process of social change. In the Marxist theory, serfs are treated like slaves in that they are forced to do hard work by the land lords despite low wages. Force is used to control the serfs. In structural functionalism, people who go against the norms, values and rules governing a society are to be punished by some administration of justice. In both Marxist, and Neo-Marxist and Structural functionalism, members of society have roles to play in order for society to develop and progress. This means that individuals are significant not only in themselves but also in terms of their position in patterns of social relations. One of the differences between Marxist, Neo-Marxist and the Structural functionalism is that in Marxism, social change occurs revolutionary while as for structural functionalism, social change occurs evolutionary without conflicts. Marxism holds the belief that in order for social change to take place, conflicts hould exist in order for society to progress. Unlike structural functionalism, Marxism emphasizes on formation of a society comprised of classes. The classes include the serfs and the land lords in feudalism, the proletariat and the bourgeoisies in capitalism. Structural functionalism emphasizes on different parts of society such institutions and organizations working together in order for society to survive while Marxism and Neo-Marxism states that members of society function for their survival and not necessarily for society, for example; the bourgeoisie and the proletariat in capitalism. Unlike Marxism, structural functionalism does not contain a sense of agency that individuals are seen as puppets only acting as society requires and the most sophisticated forms of functionalism are based on highly developed concept of actions. In conclusion, structural functionalism better explains achievement of social change in less developed countries like Zambia as compared to the Marxist and Neo-Marxist theories to social change, the Marxist and Neo-Marxist do not offer a valid explanation in the case of Zambia because they advocated for socialism as the ultimate solution towards betterment of society. Structural functionalism may hence be feasible as in the case of the Zambian situation. However, it does not apply to the present day situation because it was used to explain economic situations in most developed countries which can not apply in the case of the Zambian situation. I This essay is aimed at comparing and contrasting structural functionalism with the Marxist and the noe-marxist theories to social change, how they best describe social change in less developed countries; in this case Zambia. The paper is to also outline the relevance of the two approaches and come up with one that offers the best approach as in the case of Zambia. Social change refers to the structural transformation of political, social, cultural, and economic systems and institutions to create a more stable society. It can also be defined as change in social structure, the nature of the institutions, social behavior or the social relations of the society or community of people. When behavior pattern changes in large numbers and is isible and sustained, it results in social change. Once there is deviance from culturally inherited values, rebellion against the established system may result causing change in social order, any event or action that affects a group of individuals who have shared values of characteristics (Herman, Nancy J and Reynolds, Larry T: 1994). Structural functionalism is defined as a sociological theory that originally attempted to explain social institutions as collective means to me et individual biological needs ( Giddens, 2006). Structural functionalism to sociological analysis is basically an equilibrium theory. The system is said to be in equilibrium when its component parts are so compatible with each other, denying an outside disturbance, none of them will change its position or relation to others in any significant way. An equilibrium system is said to be stable when a slight change in external conditions creates internal variations whose own effects is equal and opposite to the initial disturbance, thereby moving the system back to its former position of rest. It is said to be unstable when the initial disturbance creates movement that feeds on its relationships, thereby displacing the system further from its original position of rest (Davies, K:1959). Structural functionalism can also be defined as a sociological paradigm which addresses social functions and various elements of the social system perform in regard to the entire system. Social structures are stressed and placed at the centre of analysis and social functions are deduced from these structures(ibid). Functionalist believe that one can compare society to a living organism, in that both society and a living organism are made up of interdependent working parts and systems that must function. Functionalists say that the different parts of society e. g family, education, religion, law and order, media etc. have to be seen in terms of contribution that they make to the functioning of the whole society. This organism analogy sees the different parts of society working together to form a social system in the same way that the different parts of an organism form a cohesive functioning entity. In relation to the case of Zambia, structural functionalism is relevant in understanding social change. It is relevant in that it provides general guidelines for behavior in terms of norms. These institutions of society such as family, religion, the economy, law and order, the educational and political systems are major aspects of social structure. A practical example of an institution that is relevant in Zambia is a family. According to Glencoe (1995;114), the family is the first social world a child encounters, and members are the mirror in which children begin to see themselves. It is the first group whose norms and values children adopt as their own and refer to in evaluating behavior. Historical analysis also demonstrates that across time, the family has provided many important functions for society. Functionalists believe that mass formal education is an essential part of an industrial society, and that expansion of industrial society, and that expansion of the industrial economies brings a corresponding expansion in the education system, they also see the introduction of mass education as a response to the increasing demand of the industry. Educational institutions such as colleges, Universities and schools in Zambia help in the development process of Zambian society. Glencoe (1995:118) adds that in modern society, school is a primary agent for weaning children from home and introducing them to the larger society. He further adds that educational institutions have rules and regulations to control those in there hence not only educating them but giving and teaching them rules that will help them live better lives in society. The mass media is one institution that is also very vital. The forms that reach large numbers of people in form of, Television, radio, and books are all important in that they contribute in being a watch dog, a channel of communication, an educative means and ways in which people express themselves (ibid). Another example of social change is technology influx in recent years such as email, cell phones and online social networks. Each part of the institutions mentioned and listed does something to serve a function or purpose in the Zambia social change. People who employ functionalism view society as a set of interrelated parts that work together to produce a stable social system. The theory of belongs to a board theories that are referred to as radical theories of development. The theories are further explained in terms of materialism which are dialectical and historical. By materialism Karl Marx meant that the economic structure of society was the foundation or basis on which the whole society is built (Andropove, V: 1983). In Marxist theories, the division of society into classes is determined by the position within the process of production. Economic development gives rise to these classes and assumes different relationships to the process of production. Marxism hence is the name given to the body of ideas, which in their totality provide a fully worked out theoretical basis for the struggle of the working class to attain a higher form of human society (ibid). Class consciousness consists of the appropriate and rational reactions imputed to a particular typical position in the process of production. This consciousness is therefore, neither the sum nor the average of what is thought or felt by the single individuals who make up the class. The historical significant actions of the class as a whole are determined in the last resort by this consciousness and not by the thoughts of the individual. These actions can be understood only by reference to this consciousness (Klaus, W:1989). Karl Marx and Engels state 5 stages in which a human society has to pass through in order for it to develop. These include primitive, feudalism, capitalism, socialism and communism. Primitive society is the first stage of development of human society and arises from the differentiation of man from the animal kingdom (Popkin, H. R: 1986). Feudalism is the second stage of social development according to Marxism. At this stage, the land lords and nobles comprised of dominant classes and the peasants or serfs that belonged to the exploited class. Capitalism is the third stage and it involves the private ownership of the means of production. In capitalism, there is an emergence of two classes, that is, the bourgeoisies as the owners of capital and the proletariat as the working class (Johari, J: 1989). Socialism is the fourth stage under Marxism. In socialism, the state has an important role to play on the part of resource allocation. The state is responsible to ensure that all members of society have equal and equitable access to resources. The last stage is Communism according to Marxism. A communist society is one having neither class nor state and all resources in society are equally and equitably distributed. A Communist state can be referred to as a workers paradise. The neo-Marxists on the other hand, after seeing the failure of working-class revolutions in Western Europe after World War I, chose the parts of Marxs thought that might clarify social conditions that were not present when Marx was alive. They filled in what they perceived to be omissions in Marxism with ideas from other schools of thought. Neo-Marxists view class divisions under capitalism as more important than gender/sex divisions or issues of race and ethnicity. Neo-Marxism encompasses a group of beliefs that have in common rejection of economic or class determinism nd a belief in at least the semiautonomy of the social sphere. From the above information provided, it can be deduced that despite Marxism, and Neo-Marxism and the Structural functionalism having different approaches to social change, they both place an emphasis on the importance of society in which all the members benefit and the how the society develops as it improves on the living conditions of its people. Both Ma rxism, and Neo-Marxist and Structural functionalism emphasize that inequality should exist in order for social change to take place. In Marxism bourgeoisie pay the proletariat low wages for their labour. Structural functionalists state that wages must be given to workers in order for them to carry out their work of which in most cases tend to be low. They also emphasize on the need of the use of force in the process of social change. In the Marxist theory, serfs are treated like slaves in that they are forced to do hard work by the land lords despite low wages. Force is used to control the serfs. In structural functionalism, people who go against the norms, values and rules governing a society are to be punished by some administration of justice. In both Marxist, and Neo-Marxist and Structural functionalism, members of society have roles to play in order for society to develop and progress. This means that individuals are significant not only in themselves but also in terms of their position in patterns of social relations. One of the differences between Marxist, Neo-Marxist and the Structural functionalism is that in Marxism, social change occurs revolutionary while as for structural functionalism, social change occurs evolutionary without conflicts. Marxism holds the belief that in order for social change to take place, conflicts should exist in order for society to progress. Unlike structural functionalism, Marxism emphasizes on formation of a society comprised of classes. The classes include the serfs and the land lords in feudalism, the proletariat and the bourgeoisies in capitalism. Structural functionalism emphasizes on different parts of society such institutions and organizations working together in order for society to survive while Marxism and Neo-Marxism states that members of society function for their survival and not necessarily for society, for example; the bourgeoisie and the proletariat in capitalism. Unlike Marxism, structural functionalism does not contain a sense of agency that individuals are seen as puppets only acting as society requires and the most sophisticated forms of functionalism are based on highly developed concept of actions. In conclusion, structural functionalism better explains achievement of social change in less developed countries like Zambia as compared to the Marxist and Neo-Marxist theories to social change, the Marxist and Neo-Marxist do not offer a valid explanation in the case of Zambia because they advocated for socialism as the ultimate solution towards betterment of society. Structural functionalism may hence be feasible as in the case of the Zambian situation. However, it does not apply to the present day situation because it was used to explain economic situations in most developed countries which can not apply in the case of the Zambian situation. I This essay is aimed at comparing and contrasting structural functionalism with the Marxist and the noe-marxist theories to social change, how they best describe social change in less developed countries; in this case Zambia. The paper is to also outline the relevance of the two approaches and come up with one that offers the best approach as in the case of Zambia. Social change refers to the structural transformation of political, social, cultural, and economic systems and institutions to create a more stable society. It can also be defined as change in social structure, the nature of the institutions, social behavior or the social relations of the society or community of people. When behavior pattern changes in large numbers and is visible and sustained, it results in social change. Once there is deviance from culturally inherited values, rebellion against the established system may result causing change in social order, any event or action that affects a group of individuals who have shared values of characteristics (Herman, Nancy J and Reynolds, Larry T: 1994). Structural functionalism is defined as a sociological theory that originally attempted to explain social institutions as collective means to meet individual biological needs ( Giddens, 2006). Structural functionalism to sociological analysis is basically an equilibrium theory. The system is said to be in equilibrium when its component parts are so compatible with each other, denying an outside disturbance, none of them will change its position or relation to others in any significant way. An equilibrium system is said to be stable when a slight change in external conditions creates internal variations whose own effects is equal and opposite to the initial disturbance, thereby moving the system back to its former position of rest. It is said to be unstable when the initial disturbance creates movement that feeds on its relationships, thereby displacing the system further from its original position of rest (Davies, K:1959). Structural functionalism can also be defined as a sociological paradigm which addresses social functions and various elements of the social system perform in regard to the entire system. Social structures are stressed and placed at the centre of analysis and social functions are deduced from these structures(ibid). Functionalist believe that one can compare society to a living organism, in that both society and a living organism are made up of interdependent working parts and systems that must function. Functionalists say that the different parts of society e. g family, education, religion, law and order, media etc. have to be seen in terms of contribution that they make to the functioning of the whole society. This organism analogy sees the different parts of society working together to form a social system in the same way that the different parts of an organism form a cohesive functioning entity. In relation to the case of Zambia, structural functionalism is relevant in understanding social change. It is relevant in that it provides general guidelines for behavior in terms of norms. These institutions of society such as family, religion, the economy, law and order, the educational and political systems are major aspects of social structure. A practical example of an institution that is relevant in Zambia is a family. According to Glencoe (1995;114), the family is the first social world a child encounters, and members are the mirror in which children begin to see themselves. It is the first group whose norms and values children adopt as their own and refer to in evaluating behavior. Historical analysis also demonstrates that across time, the family has provided many important functions for society. Functionalists believe that mass formal education is an essential part of an industrial society, and that expansion of industrial society, and that expansion of the industrial economies brings a corresponding expansion in the education system, they also see the introduction of mass education as a esponse to the increasing demand of the industry. Educational institutions such as colleges, Universities and schools in Zambia help in the development process of Zambian society. Glencoe (1995:118) adds that in modern society, school is a primary agent for weaning children from home and introducing them to the larger society. He further adds that educational institutions have rules and regulations to control those in there hence not only educating them but giving and teaching them rules that will help them live better lives in society. The mass media is one institution that is also very vital. The forms that reach large numbers of people in form of, Television, radio, and books are all important in that they contribute in being a watch dog, a channel of communication, an educative means and ways in which people express themselves (ibid). Another example of social change is technology influx in recent years such as email, cell phones and online social networks. Each part of the institutions mentioned and listed does something to serve a function or purpose in the Zambia social change. People who employ functionalism view society as a set of interrelated parts that work together to produce a stable social system. The theory of belongs to a board theories that are referred to as radical theories of development. The theories are further explained in terms of materialism which are dialectical and historical. By materialism Karl Marx meant that the economic structure of society was the foundation or basis on which the whole society is built (Andropove, V: 1983). In Marxist theories, the division of society into classes is determined by the position within the process of production. Economic development gives rise to these classes and assumes different relationships to the process of production. Marxism hence is the name given to the body of ideas, which in their totality provide a fully worked out theoretical basis for the struggle of the working class to attain a higher form of human society (ibid). Class consciousness consists of the appropriate and rational reactions imputed to a particular typical position in the process of production. This consciousness is therefore, neither the sum nor the average of what is thought or felt by the single individuals who make up the class. The historical significant actions of the class as a whole are determined in the last resort by this consciousness and not by the thoughts of the individual. These actions can be understood only by reference to this consciousness (Klaus, W:1989). Karl Marx and Engels state 5 stages in which a human society has to pass through in order for it to develop. These include primitive, feudalism, capitalism, socialism and communism. Primitive society is the first stage of development of human society and arises from the differentiation of man from the animal kingdom (Popkin, H. R: 1986). Feudalism is the second stage of social development according to Marxism. At this stage, the land lords and nobles comprised of dominant classes and the peasants or serfs that belonged to the exploited class. Capitalism is the third stage and it involves the private ownership of the means of production. In capitalism, there is an emergence of two classes, that is, the bourgeoisies as the owners of capital and the proletariat as the working class (Johari, J: 1989). Socialism is the fourth stage under Marxism. In socialism, the state has an important role to play on the part of resource allocation. The state is responsible to ensure that all members of society have equal and equitable access to resources. The last stage is Communism according to Marxism. A communist society is one having neither class nor state and all resources in society are equally and equitably distributed. A Communist state can be referred to as a workers paradise. The neo-Marxists on the other hand, after seeing the failure of working-class revolutions in Western Europe after World War I, chose the parts of Marxs thought that might clarify social conditions that were not present when Marx was alive. They filled in what they perceived to be omissions in Marxism with ideas from other schools of thought. Neo-Marxists view class divisions under capitalism as more important than gender/sex divisions or issues of race and ethnicity. Neo-Marxism encompasses a group of beliefs that have in common rejection of economic or class determinism and a belief in at least the semiautonomy of the social sphere. From the above information provided, it can be deduced that despite Marxism, and Neo-Marxism and the Structural functionalism having different approaches to social change, they both place an emphasis on the importance of society in which all the members benefit and the how the society develops as it improves on the living conditions of its people. Both Marxism, and Neo-Marxist and Structural functionalism emphasize that inequality should exist in order for social change to take place. In Marxism bourgeoisie pay the proletariat low wages for their labour. Structural functionalists state that wages must be given to workers in order for them to carry out their work of which in most cases tend to be low. They also emphasize on the need of the use of force in the process of social change. In the Marxist theory, serfs are treated like slaves in that they are forced to do hard work by the land lords despite low wages. Force is used to control the serfs. In structural functionalism, people who go against the norms, values and rules governing a society are to be punished by some administration of justice. In both Marxist, and Neo-Marxist and Structural functionalism, members of society have roles to play in order for society to develop and progress. This means that individuals are significant not only in themselves but also in terms of their position in patterns of social relations. One of the differences between Marxist, Neo-Marxist and the Structural functionalism is that in Marxism, social change occurs revolutionary while as for structural functionalism, social change occurs evolutionary without conflicts. Marxism holds the belief that in order for social change to take place, conflicts should exist in order for society to progress. Unlike structural functionalism, Marxism emphasizes on formation of a society comprised of classes. The classes include the serfs and the land lords in feudalism, the proletariat and the bourgeoisies in capitalism. Structural functionalism emphasizes on different parts of society such institutions and organizations working together in order for society to survive while Marxism and Neo-Marxism states that members of society function for their survival and not necessarily for society, for example; the bourgeoisie and the proletariat in capitalism. Unlike Marxism, structural functionalism does not contain a sense of agency that individuals are seen as puppets only acting as society requires and the most sophisticated forms of functionalism are based on highly developed concept of actions. In conclusion, structural functionalism better explains achievement of social change in less developed countries like Zambia as compared to the Marxist and Neo-Marxist theories to social change, the Marxist and Neo-Marxist do not offer a valid explanation in the case of Zambia because they advocated for socialism as the ultimate solution towards betterment of society. Structural functionalism may hence be feasible as in the case of the Zambian situation. However, it does not apply to the present day situation because it was used to explain economic situations in most developed countries which can not apply in the case of the Zambian situation. I BIBLIOGRAPHY Andropove, V. (1983) Karl Marx and Our Time, Progress Publishers, Moscow. Davies, K. (1959) The Myth of Functional Analysis as a Special Method in Sociology and Anthropology. American Social Review. Herman, Nancy J. and Reynolds, Larry T. 994. Symbolic Interaction: An Introduction to Social Psychology. Altamira Press Johari, J. (1989) Principles of Modern Political Science. New York Publishers, New York. Klaus, W. (1989) Beyond Political Independence. New York Publishers, New York. Popkin, H. R (1986) Philosophy Made Simple, Oxford Press, Oxford. This essay is aimed at comparing and contrasting structural functionalism with the Marxist and the noe-marxist theories to social change, how they be st describe social change in less developed countries; in this case Zambia. The paper is to also outline the relevance of the two approaches and come up with one that offers the best approach as in the case of Zambia. Social change refers to the structural transformation of political, social, cultural, and economic systems and institutions to create a more stable society. It can also be defined as change in social structure, the nature of the institutions, social behavior or the social relations of the society or community of people. When behavior pattern changes in large numbers and is visible and sustained, it results in social change. Once there is deviance from culturally inherited values, rebellion against the established system may result causing change in social order, any event or action that affects a group of individuals who have shared values of characteristics (Herman, Nancy J and Reynolds, Larry T: 1994). Structural functionalism is defined as a sociological theory that originally attempted to explain social institutions as collective means to meet individual biological needs ( Giddens, 2006). Structural functionalism to sociological analysis is basically an equilibrium theory. The system is said to be in equilibrium when its component parts are so compatible with each other, denying an outside disturbance, none of them will change its position or relation to others in any significant way. An equilibrium system is said to be stable when a slight change in external conditions creates internal variations whose own effects is equal and opposite to the initial disturbance, thereby moving the system back to its former position of rest. It is said to be unstable when the initial disturbance creates movement that feeds on its relationships, thereby displacing the system further from its original position of rest (Davies, K:1959). Structural functionalism can also be defined as a sociological paradigm which addresses social functions and various elements of the social system perform in regard to the entire system. Social structures are stressed and placed at the centre of analysis and social functions are deduced from these structures(ibid). Functionalist believe that one can compare society to a living organism, in that both society and a living organism are made up of interdependent working parts and systems that must function. Functionalists say that the different parts of society e. g family, education, religion, law and order, media etc. have to be seen in terms of contribution that they make to the functioning of the whole society. This organism analogy sees the different parts of society working together to form a social system in the same way that the different parts of an organism form a cohesive functioning entity. In relation to the case of Zambia, structural functionalism is relevant in understanding social change. It is relevant in that it provides general guidelines for behavior in terms of norms. These institutions of society such as family, religion, the economy, law and order, the educational and political systems are major aspects of social structure. A practical example of an institution that is relevant in Zambia is a family. According to Glencoe (1995;114), the family is the first social world a child encounters, and members are the mirror in which children begin to see themselves. It is the first group whose norms and values children adopt as their own and refer to in evaluating behavior. Historical analysis also demonstrates that across time, the family has provided many important functions for society. Functionalists believe that mass formal education is an essential part of an industrial society, and that expansion of industrial society, and that expansion of the industrial economies brings a corresponding expansion in the education system, they also see the introduction of mass education as a response to the increasing demand of the industry. Educational institutions such as colleges, Universities and schools in Zambia help in the development process of Zambian society. Glencoe (1995:118) adds that in modern society, school is a primary agent for weaning children from home and introducing them to the larger society. He further adds that educational institutions have rules and regulations to control those in there hence not only educating them but giving and teaching them rules that will help them live better lives in society. The mass media is one institution that is also very vital. The forms that reach large numbers of people in form of, Television, radio, and books are all important in that they contribute in being a watch dog, a channel of communication, an educative means and ways in which people express themselves (ibid). Another example of social change is technology influx in recent years such as email, cell phones and online social networks. Each part of the institutions mentioned and listed does something to serve a function or purpose in the Zambia social change. People who employ functionalism view society as a set of interrelated parts that work together to produce a stable social system. The theory of belongs to a board theories that are referred to as radical theories of development. The theories are further explained in terms of materialism which are dialectical and historical. By materialism Karl Marx meant that the economic structure of society was the foundation or basis on which the whole society is built (Andropove, V: 1983). In Marxist theories, the division of society into classes is determined by the position within the process of production. Economic development gives rise to these classes and assumes different relationships to the process of production. Marxism hence is the name given to the body of ideas, which in their totality provide a fully worked out theoretical basis for the struggle of the working class to attain a higher form of human society (ibid). Class consciousness consists of the appropriate and rational reactions imputed to a particular typical position in the process of production. This consciousness is therefore, neither the sum nor the average of what is thought or felt by the single individuals who make up the class. The historical significant actions of the class as a whole are determined in the last resort by this consciousness and not by the thoughts of the individual. These actions can be understood only by reference to this consciousness (Klaus, W:1989). Karl Marx and Engels state 5 stages in which a human society has to pass through in order for it to develop. These include primitive, feudalism, capitalism, socialism and communism. Primitive society is the first stage of development of human society and arises from the differentiation of man from the animal kingdom (Popkin, H. R: 1986). Feudalism is the second stage of social development according to Marxism. At this stage, the land lords and nobles comprised of dominant classes and the peasants or serfs that belonged to the exploited class. Capitalism is the third stage and it involves the private ownership of the means of production. In capitalism, there is an emergence of two classes, that is, the bourgeoisies as the owners of capital and the proletariat as the working class (Johari, J: 1989). Socialism is the fourth stage under Marxism. In socialism, the state has an important role to play on the part of resource allocation. The state is responsible to ensure that all members of society have equal and equitable access to resources. The last stage is Communism according to Marxism. A communist society is one having neither class nor state and all resources in society are equally and equitably distributed. A Communist state can be referred to as a workers paradise. The neo-Marxists on the other hand, after seeing the failure of working-class revolutions in Western Europe after World War I, chose the parts of Marxs thought that might clarify social conditions that were not present when Marx was alive. They filled in what they perceived to be omissions in Marxism with ideas from other schools of thought. Neo-Marxists view class divisions under capitalism as more important than gender/sex divisions or issues of race and ethnicity. Neo-Marxism encompasses a group of beliefs that have in common rejection of economic or class determinism and a belief in at least the semiautonomy of the social sphere. From the above information provided, it can be deduced that despite Marxism, and Neo-Marxism and the Structural functionalism having different approaches to ocial change, they both place an emphasis on the importance of society in which all the members benefit and the how the society develops as it improves on the living conditions of its people. Both Marxism, and Neo-Marxist and Structural functionalism emphasize that inequality should exist in order for social change to take place. In Marxism bourgeoisie pay the proletariat low wages for their labour. Structural functionalists state that wages must be given to workers in order for them to carry out their work of which in most cases tend to be low. They also emphasize on the need of the use of force in the process of social change. In the Marxist theory, serfs are treated like slaves in that they are forced to do hard work by the land lords despite low wages. Force is used to control the serfs. In structural functionalism, people who go against the norms, values and rules governing a society are to be punished by some administration of justice. In both Marxist, and Neo-Marxist and Structural functionalism, members of society have roles to play in order for society to develop and progress. This means that individuals are significant not only in themselves but also in terms of their position in patterns of social relations. One of the differences between Marxist, Neo-Marxist and the Structural functionalism is that in Marxism, social change occurs revolutionary while as for structural functionalism, social change occurs evolutionary without conflicts. Marxism holds the belief that in order for social change to take place, conflicts should exist in order for society to progress. Unlike structural functionalism, Marxism emphasizes on formation of a society comprised of classes. The classes include the serfs and the land lords in feudalism, the proletariat and the bourgeoisies in capitalism. Structural functionalism emphasizes on different parts of society such institutions and organizations working together in order for society to survive while Marxism and Neo-Marxism states that members of society function for their survival and not necessarily for society, for example; the bourgeoisie and the proletariat in capitalism. Unlike Marxism, structural functionalism does not contain a sense of agency that individuals are seen as puppets only acting as society requires and the most sophisticated forms of functionalism are based on highly developed concept of actions. In conclusion, structural functionalism better explains chievement of social change in less developed countries like Zambia as compared to the Marxist and Neo-Marxist theories to social change, the Marxist and Neo-Marxist do not offer a valid explanation in the case of Zambia because they advocated for socialism as the ultimate solution towards betterment of society. Structural functionalism may hence be feasible as in the case of the Zambian situation. However, it does not apply to the present day situation because it was used to explain economic situations in most developed countries which can not apply in the case of the Zambian situation. I BIBLIOGRAPHY Andropove, V. (1983) Karl Marx and Our Time, Progress Publishers, Moscow. Davies, K. (1959) The Myth of Functional Analysis as a Special Method in Sociology and Anthropology. American Social Review. Herman, Nancy J. and Reynolds, Larry T. 1994. Symbolic Interaction: An Introduction to Social Psychology. Altamira Press Johari, J. (1989) Principles of Modern Political Science. New York Publishers, New York. Klaus, W. (1989) Beyond Political Independence. New York Publishers, New York. Popkin, H. R (1986) Philosophy Made Simple, Oxford Press, Oxford.