A Monster Cannot Be Created Essay

Do Humans have freewill or are they products of their environment? Everyone is different, everyone lives a different life, which factor cause a person to be the way they are nature or nurture? In Mary Shelly’s Frankenstein human nature causes Victor Frankenstein to become the real monster of the novel.  First of all let’s start out by analyzing Victor’s childhood. Victor came from a renowned family in Geneva. â€Å"I am by birth a Genevese, and my family is one of the most distinguished of that republic† (page 17). Also along with this he was born into a family full of love, in fact he was given almost all of the attention and love from his parents. â€Å"Much as they were attached to each other, they seemed to draw inexhaustible stores of affection from a very mine of love to bestow them upon me.† (page 19). So Nurture can not be held responsible for Victor’s monstrous persona, it must be because of nature. This shows that people have a predetermined personality, but this also shows certain parts of person’s personality can be reveled and or amplified due to changes in their environment. An example of this would be Alphonse Frankenstein’s disapproval of Victor’s scientific interests. Consequently forcing Victor into solitude, and revealing his obsessive tendencies. This is because Victor feels the need to measure the onward race for achievement against the yardstick of benefit to the human community. As a result of this human nature causes Victor to become a monster. Various factors influenced the development of Victor Frankenstein. For example, Victors unsupervised reading and education. This illustrates Victor’s natural obsession for knowledge. This shows the value of the human fulfillment of the pursuit of knowledge, and the importance of individual creative effort. Another example would be the immoral desertion of his creation. This shows that Victor cares little about anyone else’s interests and wellbeing. This is because Victor is extremely narcissistic and fails to assume responsibility for his relationship with others. Another case in point is the actual creation of a living human being. This shows that Victor has an innate passion for pushing the envelope of modern sciences. This helps illustrate the value of the need to measure the onward race for achievement against the yardstick of benefit to the human community. As a result Victor has a fascination for bending the laws of human nature. It seems a part of Victor’s personality goes into his creation. If you look closely at the novel you can see that there is a direct link between Victor Frankenstein and his monster, almost as if the two are doubles. For example, all of the murders Victor’s creation commits, could it be that Victor actually wants these people to be killed? Could Victor’s creation actually be another other side of him, much like a Dr. Jekyll and Mr. Hyde? â€Å"I considered the being whom I had cast among mankind, and endowed with the will and power to effect purposes of horror, such as the deed which he had now done, nearly in the light of my own vampire, my own spirit let loose from the grave, and forced to destroy all that was dear to me.† (page 61) Look at people that were murdered, Henry Clerval, Victor’s closest friend since childhood. He is Victors intellectual opposite, and quite possibly his rival for success. William, the more charming and spirited sibling, â€Å"when he smiles [William] two little dimples appear on each cheek, which are rosy with health. He has already had one or two little wives†¦Ã¢â‚¬  (page 56).  And what else could explain Victor’s judgment for not protecting Elizabeth from the monster. Victor is entirely aware that the monster will only kill the people close to him, and he is clearly warned that the monster will be with him on his wedding night, â€Å"It is well. I go; but remember, I shall be with you on your wedding-night.† (page 153 ). Does he tell Elizabeth, does he tell anyone what he knows? Absolutely not. The only time he tells anyone about his monster and its correlation with the murders is after everyone is already murdered. Coincidence? Some might argue that Victor’s creation is the real monster in the story because of free will. This is a valid argument but not necessarily true. Yes, it’s true that the monster had free will and that it was his decision to murder those people, but you have to understand the position the monster was in. He was abandoned by Victor as soon as he was created, and he was looked at as a hideous beast by anyone who laid eyes upon him. He was not given an equal opportunity to find acceptance among people because of his appearance, not because of his actions. An example of this is when he tries to save a young girl from drowning. He rescues the young girl, but as soon as someone else sees what is happening he automatically assumes that he is trying to murder the young girl. â€Å"The whole village was mused; some fled, some attacked me, until, grievously bruised by stones and many other kinds of missile weapons, I escaped to the open country, and fearfully took refuge in a low hovel, quite bare, and making a wretched appearance after the palaces I had beheld in the village.† (page 91). What people forget is that the monster was created by Victor which is not a natural occurrence; therefore the rules of nature do not apply to him. The monster is the way he is because of how Victor created him. The only difference between the two is that the creation was not accepted in his environment, thus bringing out a hidden persona.  A monster can not just be created; a monster comes from within the creator, and in the end Victor’s creation becomes his death. â€Å"Blasted as thou wert, my agony was still superior to thine; for the bitter sting of remorse will not cease to rankle in my wounds until death shall close them for ever.† (page 205).

Differences Between Denmark and the United States of America Essay Example

Differences Between Denmark and the United States of America Essay Example Differences Between Denmark and the United States of America Paper Differences Between Denmark and the United States of America Paper There are many cultural differences when coming to a new country, especially when being only fifteen. Arriving in a new country by yourself is scary, mostly when you do not know the culture, and more importantly, the language. In my first weeks of being here, I really did not notice the differences, but as the time goes on, I notice more and more. One of the major differences noticeable Is the Danish school systems, is in the U. S. You will not have a first-name relationship with your teacher. If you call a teacher by their first name, even If you have a close relationship with them outside of school, you ill get yourself into trouble. You would address them as Mr.. Mrs.. Or Ms. Another thing about American school, is we have a set schedule for everyday, from about eight in the morning to three in the afternoon. In Denmark, the school hours and schedule resemble that of a college schedule. If the teacher happens to be sick, of not able to make the class, you would have a substitute teacher, instead of having the class cancelled. In most schools, you would have gym one day, and a science lab the other day. This does not occur In Denmark because of the four period day, and avian each class for an hour and a half instead of forty minutes. Computer usage in Denmark is substantially larger than in the U. S. Usually, computers are only used for projects that computers are absolutely needed for. If you bring your computer to class, have it out, and it is not requested that you bring it, that is also another way of getting into trouble. This also applies to cellophanes. Cellophanes are prohibited In my school except during the lunch break. In the U. S. Cursing In the classroom Is not acceptable. Occasionally If the teacher Is using It as an example It Is okay to then use t only if it applies to the lesson. I have noticed more and more throughout my elementary, middle, and high school years, cursing in the school setting has not been so looked down upon, but is still very disrespectful. I have noticed in Denmark that the students and teachers are very open about what is discussed in the classroom. Personally, I think people are better educated when they have open conversations. Before my arrival In Denmark, I have heard and read many things about everyone wearing black, gray, white, the occasional baby pink, AND more black. I never realized how true this was until I got here. In many places in the United States, there is much more color worn, especially bright and flashy colors. These colors are said to express your style, but where I come from, dark colors are mainly worn, possibly because of the extremely long winters. Where I live, in upstate New York, basically in the middle of nowhere, we have a very European, and to be more specific Scandinavian style, to go along with the fair amount of cowboy boots, plaid shirts, and camouflage hats. Immigration rate is also a big difference. In the United States, 12. 8% of the population is foreign-born. In Denmark, 10. Of the people are immigrants, and included in that number, are descendants of the immigrants. I dont really have the opportunity to interact with the foreign population other than exchange students and nurses obtaining parts of their degrees at the local hospital, because I live in rural blinding effect on young people who dont get out to do much in larger cites, because they believe they are the only people who matter, which is definitely not true in the least. In the United States, drinking and smoking at a young age are common, but illegal. The legal drinking age in New York is 21 . That includes buying, and ingesting. It is in fact legal to drink alcohol if you are in the presence of your parent. To buy cigarettes, the legal age is 18, but it is legal to smoke them if under that age. You will not see many teenagers smoking cigarettes in public, but in the privacy of their own home, a few amount do. Here, in Denmark, I have noticed it is not uncommon to see fifteen year-olds walking around the city drunk at night on the weekends, but that is perfectly acceptable. Danish teenagers are very smart about their decisions, especially with alcohol. It is the culture here. American teenagers are not as smart. The driving age is also much higher in Denmark. To get your full license (permission to drive after 9 PM (21 :O) during autumn, winter, spring, and summer), in some states it is usually 16 or 17. In the state of Florida and some parts of New York, it is 15. In Denmark, the cars have some slight differences. Everyone here drives stick shift. There is no manual, which most of the newer cars in the U. S. Are manual. The temperature is also in Celsius, (as it is in every other part of the world) but it still threw me off in my first few weeks of living here. For living in the second largest city in a country, I was expecting there to be many more cars, but then soon realized how expensive cars are, and how much Danes rely on public transport. In larger cities in the U. S. There are busses and trains. In small towns, there are only such things as school busses, and the occasional bus that goes to the next larger city about an hour and a half away. In Denmark, busses and trains go almost everywhere. Which is amazing. Bikes are also used on a daily basis, EVERYWHERE. I did not realize bikes are as big as they are. It is mind blowing.

black man confused Essay

black man confused Essay black man confused Essay Thomas Andrews Eng-1100 Professor Christina Clarke May 20, 2015 Protesting has always been a way of showing that you are not happy with the way you are being treated either by your government officials or because of your ethnicity. For year we have seen throughout the world different types of protest some peaceful and some that have turned violent. I just can’t seem to understand why when you are protesting or better yet rioting, which seems to be in my culture the new why of showing that you are not in agreement with decisions or action of others not in the African- American community. In recent months I have seen two different instance where because of deaths to black men caused by the local police that the African-American community decided to show their anger or what they felt was unjust actions taken by the police in forms of riots. During the Civil Rights movements when blacks where treated difeerent from whites and their was no equal opportunity, blacks would protest by marching through the streets of the city throughout the state. Never would you see them riot within their own communities and destroy what little they had. Only when confronted by the police would you see violence begin to take place mostly done by the actions of the police. The protest where largely organized as peaceful demonstrations. I am a black man confused by the recent demostrations that have take place in the past 20 years. I remember the L.A. riots because of the Rodney King verdict. As a 15 year old kid watching the events unfold on t.v. I couldn’t understand why people where destroying their own community. I asked my dad what are they doing and I remember him saying son this is stupid. They are unhappy that the cops got off for wrongly beating this man to near death but instead of protesting around government buildings or in areas where the police headquarters is located their destroying their own community. Son this is stupid. More recently The Ferguson riots because of the Michael Brown shooting, once again rioting as a f orm of

Benefit Of Mormon Solution To The Mind-Body Problem Over The Concept Of Dualism, Epiphenomenology, Behaviorism, And Identity

Benefit Of Mormon Solution To The Mind-Body Problem Over The Concept Of Dualism, Epiphenomenology, Behaviorism, And Identity Mormonism: Offering a Solution to the Mind-Body Problem Human beings have physical bodies that can be observed, studied, and predicted. The same cannot be said about the human mind. It is such an intricate, complex thing, and it personally affects every individual on the planet. For centuries, philosophers have been puzzled by its nature. Questions as to whether or not there is a soul, what its relationship is to the body, and how the brain contributes to the mind have perplexed us for millennia. These seemingly unsolvable puzzles are collectively referred to as the mind-body problem. Many of the theories asserted by philosophers fall short in solving this problem. The most pragmatic solution to the mind-body problem comes not from these philosophers, but from a religious philosophy offered by Mormonism. One of the first philosophers to attempt to solve the mind-body problem was Rene Descartes. He sought to understand fully the nature of his own mind, what it was exactly that allowed him to reason and think. After much contemplation, he came to the conclusion that man was a dualistic being—comprised of a material body and an immaterial soul. This theory, referred to as dualism, holds that the soul occupies no space, is not composed of matter, and is an immortal entity. The soul is compared to a ghost residing in and operating the body, a complex machine. He holds that the soul is not â€Å"lodged in the human body exactly like a pilot in a ship, †¦ but that it is necessary for it to be joined and united more closely to the body, in order to have sensations and appetites similar to ours, and this constitute a real man† (Descartes 278). He also claims that â€Å"the soul is of a nature wholly independent of the body, and that consequently it is not liable to die wit h the latter† (Descartes 278). Descartes’ theory implies a life after mortal death; a soul that is immaterial cannot be harmed or destroyed once it is separate from its physical casing. This suggestion is appealing to persons of faith. However, this dualistic theory presents a problem. If the soul is immaterial, it cannot occupy time or space. Yet individual minds seem to exist only within the bodies to which they are connected, and the mind and body function in direct cooperation with one another. An immaterial mind cannot occupy time or space, yet our minds exist within our bodies and our timelines. Descartes’ theory also states that the body and soul interact, but he does not say how; he claims that it takes place in the pineal gland of the brain, but exactly how this interaction takes place there is simply a mystery to be solved. Dualism does not appear to adequately answer the questions of the mind-body problem. After realizing that Descartes’ dualism failed to solve the mind-body problem, philosophers began investigating another theory: phenomenology, or materialism. The basis of materialism is that human beings do not have immaterial minds or souls, but rather experience thought as a result of physical processes. One branch of phenomenology, called Epiphenomenology, takes this to an extreme. David Chalmers hypothesized the possibility that material substance is the only â€Å"mind,† human beings having no consciousness or higher-order cognition. He explains that people could function as computers, only giving pre-programmed responses to external stimuli. Essentially, he theorized that there is no such thing as mind; human beings are merely machinery that has been programmed to give appropriate responses to environmental factors. However, there is one aspect of the human mind that Epiphenomenology fails to explain: altered states of mind. A person can be lost in thought, think ing only of memories or imaginary situations of things to come, and then suddenly become acutely aware of himself and his surroundings. If epiphenomenalism were to hold true, no such thing could possibly occur; epiphenomenological beings have no higher-order cognition and can therefore experience no self-awareness. Individual experience and a distinct sense of self effectively discount the truthfulness of this theory. Another branch of materialism, called behaviorism, ties the meaning of the mind to human behaviors, which are testable and observable. Jerome Shaffer points out that this behaviorist theory is inadequate because â€Å"behavior and behavioral dispositions do not furnish an exhaustive analysis of †¦ mentalistic terms† (Shaffer 285). It is clear that human beings do not actively display every thought that enters their minds; behavior and mind are not one in the same thing. Shaffer presents identity theory as an alternative. Rather than tying mind to behavior, it ties mind to matter. He says that â€Å"thoughts, feelings, wishes, and the rest of so-called mental phenomena are identical with, one and the same thing as, states and processes of the body† (Shaffer 285). Essentially, it claims that thoughts are not only caused by firing synapses inside the brain, but that they are the synaptic firings themselves. This solves the problem of a mysterious, unobservable soul being the root of the mind, as synaptic activity is something that can be studied and monitored with medical technology. Identity theory has problems of its own, however. Paul Churchland says, â€Å"We do not know enough about the intricate functionings of the brain actually to state the relevant identities† (Churchland 317). Identity theorists hold that the mind is physical events occurring in the brain, but no one knows enough of brain function to pinpoint exactly what those events are and what thoughts they cause. Triggering synaptic firing at a particular location in the brain of one might cause one to recall a certain memory, but triggering activity in the same spot on another person’s brain will not bring up the same memory. This inconsistency is not adequately explained by identity theory. Another major issue with identity theory is the fact that thoughts and neural functions are observed as two very different things. A person experiences his own thoughts as memories, wishes, desires, regrets, and emotions. One does not think to oneself, â€Å"Several synapses just fired in my prefrontal cortex.† Rather, one might think, â€Å"That was a lovely trip to the beach. How I would love to go back.† The person experiences â€Å"a domain of thoughts, sensations, and emotions, not a domain of electrochemical impulses in a neural network† (Churchland 319). Perhaps the biggest issue with identity theory is the fact that synaptic firing and thought do not occur simultaneously; there is a gap in between the time when a synapse fires and the time when a person experiences thought. If identity theory were to be true, a synaptic firing and a thought would be one and the same thing, meaning they would have to occur at exactly the same time (Cook). Identity theory was an attempt to solve the mind-body problem in a way that would negate the problems set forth by dualism and behaviorism. Shaffer does not hold identity theory as more than a reasonable explanation for a set of observations; he admits that dualism is still entirely in the realm of the possible. In the end, Shaffer was not entirely satisfied even with this theory, admitting that â€Å"there are grave difficulties in attempts to defend such an identification† (Shaffer 291). Perhaps there is another approach to addressing the mind-body problem. The Church of Jesus Christ of Latter-day Saints offers an explanation of the nature of the soul that appears to address the questions left unanswered by the other theories. This â€Å"Mormon phenomenology† combines dualism and phenomenology by stating that there is, in fact, a soul, and it is, in fact, comprised of a material substance. Churchland came closer to this idea than most non-Mormon philosophers with his concept of substance dualism: â€Å"†¦the ghost [in the machine] is a spiritual substance, unlike physical matter in its internal constitution, but fully possessed of spatial properties† (Churchland 307). He continues to speculate the possibility that â€Å"†¦interaction [between brain and mind] can perhaps be understood in terms of their exchanging energy in a form that our science has not yet recognized or understood† (Churchland 308). Mormon theology teaches that humans are tripartite beings, composed of body, intelligence, and spirit. Both intelligence and spirit are composed of matter. What philosophers refer to as the phenomena of mind—self-awareness, thoughts, memories, feelings, wishes, and sensations—are attributed to intelligence and spirit by Mormon phenomenology. Essentially, mind is a greater physical entity composed of a material intelligence and a material spirit or soul. The Mormon prophet Joseph Smith received revelation that is recorded in Doctrine Covenants 131:7-8, stating, â€Å"There is no such thing as immaterial matter. All spirit is matter, but it is more fine or pure, and can only be discerned with purer eyes; We cannot see it; but when our bodies are purified we shall see that it is all matter.† These verses of Mormon scripture align with Churchland’s speculations regarding substance dualism. Spirit is made of a pure, refined matter that cannot be seen or studie d using today’s scientific technology. The fact that we are not yet able to see this spiritual matter does not negate the possibility of its existence; we cannot see the particle that causes the force of gravity, and yet evidence leads us to believe in its reality. The same is true of the spirit; compelling evidence is persuasive enough to inductively argue for its existence. The Mormon notion of the soul includes the idea that it is eternal, not unlike Descartes’ notion of an immortal soul. â€Å"Man was also in the beginning with God. Intelligence †¦ was not created or made, neither can be† (DC 93:29). Our intelligences and spirits have always existed. If intelligence cannot be created, it is reasonable to assert that, like matter, it cannot be destroyed. Mormon phenomenology holds that spirits are eternal and will therefore continue to live after the death of physical bodies. â€Å"For man is spirit. The elements are eternal, and spirit and element, inseparably connected, receive a fullness of joy† (DC 93:33). During this life, the spirit and the body are inseparably connected. The spirit and the body are intertwined and make up a single physical entity with a distinct identity. This notion solves the problem of Descartes’ mysterious, independent soul and the â€Å"ghost in the machine† explanation. The mind-body problem â€Å"is answered by the material nature of spirit† (Riddle 1079). Descartes’ dualist theory suggests that body and spirit are two separate parts of a single being, but this raises the question of how an immaterial soul could possibly occupy time and space. He gives no adequate explanation for how the soul would be tied to the body or how the two would interact. Mormon phenomenology asserts that the body and soul are indeed two different parts of a person, but that both are material and occupy the same physical entity. A physical spirit could very logically be connected to and reside within a material body. Shaffer’s theory fails to address the discrepancies between neural activity and states of mind; Mormon phenomenology takes into account a spirit as another governing entity of the human mind. The notion of a physical spirit also offers an explanation as to why there is a gap between neural impulses and mental activity. The electric charge that passes through the synapse must also go through the spiritual matter that potentially resides somewhere within the brain before it is expressed as a thought, feeling, or sensation. That space of time allows for the spirit to process the thought. This explanation, while logical and pragmatic, is not perfect. As previously mentioned, human beings have not the means nor the ability to observe this highly refined spiritual matter. Given this limitation on our knowledge, we cannot know exactly how the spirit interacts with the body and brain to produce thought, consciousness, and higher-order cognition. There is no deductive proof of the existence of a material spirit, although in this case, inductive reasoning (and lack of other explanations) gives convincing evidence in favor of Mormon phenomenology. As previously mentioned, we have not yet found the graviton, the particle responsible for the force of gravity (Smolin 92). In fact, only 4% of matter in the universe is visible to us (Primack 114). To claim that something cannot exist simply because we cannot see it would be absurd. This Mormon phenomenology implies that there will be an afterlife. If intelligence cannot be created or destroyed, it must live on even after elemental bodies are gone. This notion resonates well with proponents of Descartes’ dualistic theory, as well as with persons of faith. This suggests that there is another place or dimension in which the spirits of the deceased reside, which opens up the possibility of both life in other areas of the universe and different dimensions of reality on planet Earth. This theory also implies that human beings are free moral agents. If a spirit is part of the complex mind, neural impulses are not the sole determinant of thoughts and behaviors. The assertion of a soul leaves room for free will. According to Mormon philosopher Blake Ostler, morally accountable free agents must be able to be a cause of action without being caused to be that, and the only thing that could be such an agent is an eternal intelligence. Nothing causes it to be; it just is, and it always has been. This theory implies that we are not puppets in a deterministic universe, but free moral agents with the ability to choose and control our own behaviors (Ostler). Dualism, Epiphenomenology, behaviorism, and identity theory all appear to fall short in one or more aspects of their explanations; none of these adequately answer the mind-body problem. Mormon phenomenology, with its ideas of a material intelligence and spirit, offers a logical and pragmatic solution to the mind-body problem. Mormonism offers explanations that other theories cannot. In this day and age, this theory not only makes sense, but it appears to be necessary to explain the phenomena of mind.

Brett Dennen - Ain't No Reason writing about the song and the video Essay

Brett Dennen - Ain't No Reason writing about the song and the video - Essay Example Speakers use what they know to find their attitudes on a subject and their understanding of a reader (Lamb 4). Summary of the text The song â€Å"ain’t no reason† by Brett Dennen talks about how things like ignorance, priviledge, and life’s daily routine get in the way not just of addressing but also recognizing the suffering around us. He talks about how many lives are been irreparably changed and hurt and the way our world has been destroyed and hence the future generation tends to have a bleak outlook. The reasons for this he explains are because of poverty, war, violence, hatred, genocide, environmental degradation, oppression and most importantly because we are unable to see the suffering that surround and end up working against it. This text can trigger the audience to debate about what it really means to be conscious of suffering and the moral obligations we have to make in order to effect change. Bretten stresses that we should passively understand that t he answer to all this is love. He describes it as a practice of kindness, compassion and respect among all the living things our planet included. He is strongly against the idea of living a disconnected life. Aristotle argued that it is possible to connect to your audience logically emotionally and ethically. These three forms what is referred to as the rhetorical triangle (Lutze 1). ETHOS (WRITER) LOGOS (TEXT) PATHOS (READER) (Henggeler 2). These three appeals in the triangle form a balance of what the writer should use to be able to form an effective argument. Each appeal is important to be able to produce a well balanced argument as they directly affect each other. Rhetorical appeals (ethos, pathos, logos) Ethos Ethos refers to character of a writer. This explores the ability to deal with a topic. (Metzeger 7). The writer or singer Brett Dennen is well conversant with the way people are living around him. This is evidenced by the way he refers to the way people are living around him. We are made aware of that by the fact that he says he does not understand or neither explains why they live the way they live yet they do it everyday.’ I can't explain why we live this way. We do it every day (Dennen n. p.)’. The writer is also able to explore the issue of politics of lies and also the deception used by those in power. Pathos Pathos refers to the arguments or rather the appeals to emotions. This can be viewed a show well the writer is able to draw the audience’s emotions and tap in to them. It is the role of the audience in the argument (Henggeler 1). The song artist Brett Dennen is able to draw the listeners emotions in his song ‘Ain’t No Reason’ and thereby has effectively used pathos to connect to his listeners. He is able to draw the emotions of confusion when he points out that he can’t explain why they live that way yet they continue to do it every day. ‘I can't explain why we live this way. We do it e very day (Dennen).’ The song artist’ is also able to explore the emotion of bitterness and also expresses the continuity of their suffering. The writer states, ’I gotta a basket full of lemons and they all taste the same’ shows of the continuous bitterness. This can also suggest that there is recurrence of the same things over and over again till they start getting used to the feeling of being bitter with the occurrences. Brett Dennen

Athletes and The Use of Drugs and Performance Enhancing Supplements Research Paper

Athletes and The Use of Drugs and Performance Enhancing Supplements - Research Paper Example Any substance that boosts performance by bringing about alterations in an individual’s behavior, a perception of pain and/or arousal level ought to be considered as performance-enhancing (Kissinger and Miller, 2009). This paper discusses the use of performance enhancement drugs among athletes and holds the position that anything that enhances athletic performance unnaturally should be banned from seeing that it perverts the integrity of competition. Maximizing an individual’s athletic performance abilities is not only arduous, but also a time-consuming undertaking that calls for among others, proper hydration, good nutrition, sufficient sleep, avoidance of supplements, moderate use of alcohol, and quality coaching and practice. Unluckily, in their efforts to attain peak athletic performance levels, some athletes do not rely on natural resources. They instead perceive a need for something that will facilitate and speed up the natural route to an optimal athletic performance. They, therefore, end up giving in to the urge of using performance-enhancing drugs in order to achieve their goal of emerging the very best athlete that they can possibly be. It is important to point out that nearly always, media reports on some alleged incident of the use of performance enhancement drug in the National Football League, National Hockey League, Major League Baseball, or among Olympic track-and-field high profile participants (Kissinger and Miller, 2009).

WarGames Essay Example | Topics and Well Written Essays - 500 words

WarGames - Essay Example His latest goal is to discover how to get into the computers at a gaming company to play their latest big game before it comes out, but he unwittingly ends up inside WOPR, the top defense computer the Pentagon has at its disposal. Presented with a list of games to play, David is especially intrigued by one entitled, "Global Thermonuclear War", a simulation of US vs. Russia nuclear war scenarios. Alas, what started out as a game seems all too real, as WOPR takes over the systems at the NORAD project, and the folks there aren't sure if it is all a game or if the Russian missiles that appear to be poised to wipe out the US means World War III is imminent. Although WarGames is mostly considered a juvenile sci-fi adventure today, it was taken very seriously at the time of its release, thanks to the prevailing fear of nuclear war, in addition to the vast majority of the public not knowing of how such things as modems and computer actually work.