Precis passage 2000

Compress the following passage.

Besant describing the middle class of the 9th century wrote " In the first place it was for more a class apart. "In no sense did it belong to society. Men in professions of any kind (except in the Army and Navy) could only belong to society by right of birth and family connections; men in trade—bankers were still accounted tradesmen—could not possibly belong to society. That is to say, if they went to live in the country they were not called upon by the county families and in the town they were not admitted by the men into their clubs or by ladies into their houses… The middle class knew its own place, respected itself, made its own society for itself, and cheerfully accorded to rank the deference due."

Since then, however, the life of the middle classes had undergone great changes as their numbers had swelled and their influence had increased.

Their already well –developed consciousness of their own importance had deepened. More critical than they had been in the past of certain aspects of aristocratic life, they were also more concerned with the plight of the poor and the importance of their own values of society, thrift, hand work, piety and respectability as examples of ideal behavior for the guidance of the lower orders. Above all they were respectable. There were divergences of opinion as to what exactly was respectable and what was not. There were, nevertheless, certain conventions, which were universally recognized: wild and drunker behaviors were certainly not respectable, nor were godlessness or avert promiscuity, not an ill-ordered home life, unconventional manners, self-indulgence or flamboyant clothes and personal adornments.276/3=92

SEGREGATION BETWEEN SOCIETIES OF 9TH CENTURY

In the 9th century there was a line of demarcation between the societies. Men were associated with the society with their right of birth and family connections. Any unfamiliar person was not invited to join their gatherings. The middle class knew its place in the society and then made its own and began to made changes in them until they made quite a large number in the society and gained respect. But they did not devalue their own values of society, thrift, handwork, piety and respectability. Their principles and customs were always prior to them.

95 WORDS.

According to historian Besant with the passage of time the life of middle class has undergone drastic change. In the 9th century middle class belonged to those who were either born in it or had family connections except for officials of armed forces. This class always kept itself at distance from other classes and maintained its identity. As time has passed and middleclass is no more a minority class, their concern and thoughtfulness for poor has not decreased but has further deepened. It had its own conventions for defining right and wrong and remain respectable.
Title: Middle Class: A class apart

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Compress the following passage.

It was not from want of perceiving the beauty of external nature but from the different way of perceiving it, that the early Greeks did not turn their genius to portray, either in colour or in poetry, the outlines, the hues, and contrasts of all fair valley, and hold cliffs, and golden moons, and rosy lawns which their beautiful country affords in lavish abundance.

Primitive people never so far as I know, enjoy when is called the picturesque in nature, wild forests, beetling cliffs, reaches of Alpine snow are with them great hindrances to human intercourse, and difficulties in the way of agriculture. They are furthermore the homes of the enemies of mankind, of the eagle, the wolf, or the tiger, and are most dangerous in times of earthquake or tempest. Hence the grand and striking features of nature are at first looked upon with fear and dislike.

I do not suppose that Greeks different in the respect from other people, except that the frequent occurrence of mountains and forests made agriculture peculiarly difficult and intercourse scanty, thus increasing their dislike for the apparently reckless waste in nature. We have even in Homer a similar feeling as regards the sea, --- the sea that proved the source of all their wealth and the condition of most of their greatness. Before they had learned all this, they called it “the Unvintagable Sea” and looked upon its shore as merely so much waste land. We can, therefore, easily understand, how in the first beginning of Greek art, the representation of wild landscape would find no place, whereas, fruitful fields did not suggest themselves as more than the ordinary background. Art in those days was struggling with material nature to which it felt a certain antagonism.

There was nothing in the social circumstances of the Greeks to produce any revolution in this attitude during their greatest days. The Greek republics were small towns where the pressure of the city life was not felt. But as soon as the days of the Greeks republics were over, the men began to congregate for imperial purposes into Antioch, or Alexandria, or lastly into Rome, than we seek the effect of noise and dust and smoke and turmoil breaking out into the natural longing for rural rest and retirement so that from Alexander’s day …… We find all kinds of authors --- epic poets, lyricist, novelists and preachers --- agreeing in the precise of nature, its rich colours, and its varied sounds. Mohaffy: Rambles in Greece. 419/3=139.

The acuity of early Greeks.

The Greeks never felt elated with the beauties of nature and so didn’t turn their intellect in executing it. In fact the primitive Greeks thought that the wild forests provide homes to the greatest enemies of mankind, of the eagle, the wolf, or the tiger, and are most perilous in times of tremors or blizzards. Thus they always felt trepidation and loathe for it. This stance of the Greeks was due to certain evolutionary changes happening intermittently in the nature which made their life quite intricate for them. The simple life of the Greeks could not bring any reform in their attitude until the days of the Greeks republics ended and people began to collaborate for sundry reasoning. This brought out all the great authors who felt the charisma of the rich colours and varied sounds of the nature.

139 WORDS.

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I will permit no man to narrow and degrade my soul by making me hate him.

Compress the following passage.

'The official name of our species is homo sapiens; but there are many anthropologists who prefer to think of man as homo Faber - the smith, the maker of tools It would be possible. I think, to reconcile these two definitions in a third. If man is a knower and an efficient doer, it is only because he is also a talker In order to be Faber and Sapiens, Homo must first be loquax, the loquacious one. Without language we should merely be hairless chimpanzees. Indeed we should be some thing much worse. Possessed of a high IQ but no language, we should be like the Yahoos of Gulliver's Travels- Creatures too clever to be guided by instinct, too Self-centered to live in a state of animal grace, and therefore condemned forever, frustrated and malignant, between contented ape hood and aspiring’ humanity. It was language that made possible the accumulation of knowledge and the broadcasting of information. It was language that permitted the expression of religious insight, the formulation of ethical ideals, the codification to laws, it was language, in a word, and that turned us into human beings and gave birth to civilization. 192/3=64

Solemnity Of Argot

According to the author man authoritatively is called homo-sapiens. But man has also the aptitude to netter and correlate through language. If man was not blessed with language then he would be living in the state of visceral poise – stymied and malevolent. Language partook an imperative role in accruing erudition about all the domains of life. It was language which made us a human being.

65 WORDS.

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I will permit no man to narrow and degrade my soul by making me hate him.

Compress the following passage.

If then a practical end must be assigned to a University course, I say it is that of training good members of a society. Its ah is the art of social life, and its end is fitness for the world. It neither confines its views to particular professions on the one hand, not creates heroes or inspires genius on the other. Works indeed of genius fall under no art; heroic minds come under no rule; a University is not a birthplace of poets or of immortal authors, of founders of schools, leaders of colonies, or conquerors of nations. It does not promise a generation of Aristotle or Newton of Napoleons or Washington of Raphael or Shakespeare though such miracles of nature it has before now contained within its precincts. Nor is it content on the other hand with forming the critic or the experimentalist, the economist or the engineer, through such too it includes within its scope. But University training is the great ordinary means to a great ordinary end; it aims at raising the intellectual tone of society, at cultivating the public mind, at purifying the national taste, at supplying true principles to popular aspirations. It is the education which gives a man a clear conscious view of his own opinions and judgments, a truth in developing them, an eloquence in expressing them, and a force in urging them, ft teaches him to sec things as they arc, to go right to the point, to disentangle a skein of thought, to detect what is sophistical and to - discard what is irrelevant. It prepares him to fill any post with credit, and to master any subject with facility. (John H. Newman) 282/3=94

Levitating The Society By University Training

According to the author the members of the society should be given university training. University does not provide great people but it strives for escalating the erudite tenor of society, at enlightening the psyche, at sanitizing the national tang, at furnishing veritable dogma to prevalent aspirations. It is the edification which bequeaths a man an unambiguous cognizant scrutiny of his own estimations and evaluations, veracity in mounting them, a persuasiveness in articulating them, and vigor in wiling them. It escorts us to the boulevard of rectitude – to fill any post and master any subject.

94 WORDS.

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I will permit no man to narrow and degrade my soul by making me hate him.

Compress The Following Passage.

We're dealing with a very dramatic and very fundamental paradigm shift here. You may try" to lubricate your' social interactions with personality techniques and skills, but in the process, you may truncate the vital character base. You can't have the fruits without the roots. It's the principle of sequencing: Private victory precedes Public Victory. Self-mastery and self-discipline are the foundation of good relationship with others. Some people say that you have to like yourself before you can like others. I think' that idea has merit but if you don't know yourself, if you don't control yourself, if you don't have mastery over yourself, it's very hard to like yourself, except in some short-term, psych-up, superficial way. Real self-respect comes from dominion over*self from true independence. Independence is an achievement. Inter dependence is a choice only independent people can make. Unless we are willing to achieve real independence, it's foolish to try to develop human relations skills. We might try. We might even have some degree of success when the sun is shining. But when the difficult times come - and they will - We won't have the foundation to keep things together. The most important ingredient we put into any relationship is not what we say or what we do, but what we are. And if our words and our actions come from superficial human relations techniques (the Personality Ethic) rather than from our own inner core (the character Ethic), others will sense that duplicity. We simply won't be able to create and sustain the foundation necessary" for effective interdependence. The techniques and skills that really make a difference in human interaction are the ones that almost naturally flow from a truly independent character. So the place to begin building any relationship is inside us, inside our Circle of Influence, our own character. As we become independent - Proactive, centered in correct principles, value driven and able to organize and execute around the priorities in our life with integrity - we then can choose to become interdependent - capable of building rich, enduring, highly productive relationships with other people. 349/3=116.

Buoyancy – Augmenting Relationships.

The author says that strength of will and strength of mind are the pedestals of formulating a descent and worthy liaison. The true sense of worth comes from command over the self from self determination. Independence is an achievement, and only independent people can make good relationships – all it takes is what we are and not what we say or what we do. The modus operandi and dexterity that makes a divergence in human interactions comes from a truly independent character. So it is our inner self, our own character which acts as the base of edifying any relationship. Interdependence is a source which helps in levitating and refurbishing a rich, enduring and highly productive relationship.

116 WORDS.

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I will permit no man to narrow and degrade my soul by making me hate him.

Compress The Following Passage.

Basically, psychoses and neuroses represent man’s inability to maintain a balanced or equated polarity in conducting his life. The ego becomes exclusively or decidedly one sided. In psychoses there is a complete collapse of the ego back into the inner recesses of the personal and collective unconsciousness. When he is repressed toward fulfilling some life goal and where he is further unable to sublimate himself toward another goal, man regresses into goal structures not actually acceptable to himself or to the society. Strong emotional sickness of the psychotic type is like having the shadow run wild. The entire psyche regresses to archaic, animal forms of behaviors. In less severe forms of emotional sickness there may be an accentuated and overpowering use of one of the four mental functions at the expense of the other three. Either thinking, feeling, intuiting or seeing may assume such a superior role as to render the other three inoperative. The persona may become as dominant as to create a totally one-sided ego, as in some forms of neurotic behavior. All in all, whatever the type of severity of the emotional disorder, it can be taken as a failure of the psyche to maintain a proper balance between the polarities of life. Essentially, psychoses and neuroses are an alienation of the self from its true goal of self actualization. In this sense the culture is of no consequence. Emotional disorder is not a question of being out of tune with one’s culture so much as it is of being out of tune with one’s self. Consequently, neurosis is more than bizarre behavior, especially as it may be interpreted by contemporaries in the culture. This interpretation avoids the sociological question of what is a mental disorder, since form of behavior which is acceptable in one culture may be considered neurotic in other culture. To Jung, the deviation from cultural norms is not the point. The inability to balance out personal polarities is. 325/3=108

Psychoses and Neurosis – Mêlée in Personality

Psychoses and Neuroses epitomize man’s incapability to dwell an unbiased verve. In psychoses the absolute crumpled ego allocates him to produce a result which is against the social norms. A sturdy symptom leads to archaic psyche and less ornate situation shows turmoil in the senses. The traits become absolutely prejudiced – against the social set-up. Psychoses and Neuroses connote the segregation of the self from its tangible aspirations in verve. Correspondingly neuroses imply an idiosyncratic conduct. It eludes the incentive of psychological anarchy. In view of Jung, the vulnerability to subsist a symmetrical verve is the focal point to be contemplated and not the isolation from the cultural conventions.

108 WORDS.

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I will permit no man to narrow and degrade my soul by making me hate him.