'Night' 2nd Entry

Changes over Time

Compared to other Holocaust novels and stories I have read, Night was the one I liked best. Not only does it make you ponder deeply, but it shows how a person (either child or adult) changes; from the moment when he/stepped into the Concentration camp, till the end, in Eliezer’s case, when liberated, but rather as a body with a lack of soul.

It did shock me, specially towards the end, when Eleizer started describing death as something provocative, and so appealing. “Death wrapped itself around me till i was stifled. It stuck to me. I felt that I could touch it. The idea of dying, of no longer being, began to fascinate me. Not to exist any longer. Not to feel the horrible pains in my foot. Not to feel anything, neither weariness, nor cold, nor anything.” (Page 82)

I’m not saying that suddenly Eliezer turned suicidal. Maybe he did, but I would totally have agreed whit him, should I find myself in his shoes. At first, as every other Jew entering this “concentration camp live” along with him, they are scared.

All throughout the book, Eliezer’s goal, in the concentration camps, is to never be away from his father—to no matter what, always be together. This is, obvious, since a child tends to stay among the ones he/she feels safe with—specially in this kind of ‘things’.

“Our first act as free men, was to throw ourselves onto the provisions. We thought only of that. Not of revenge, not of our families. Nothing but bread.” (Page 109)

Rather eating over your family—though revenge is not as important—is certainly dreadful. Yet, when talking about Eleizer, we have to take into consideration everything that he has been through. I guess an environment, the way as it is, influences the people within it, turning them into this “way of being”. Eliezer may have not become evil, yet, he simply stopped loving, missing, feeling, crying, as most of the Jews, because of the lack of these in the first place, within their environment. Plus, the morality of people was replaced by something stronger—hunger and thirst. Even revenge, definitely deserved by the Nazis, was put aside.

It is much that changes, what the crematories mean for the Jews. After the 1st ‘selection’, Eleizer feared the crematories, and when the SS soldiers started making him along with some other walk towards the crematories, he wants to avoid the situation as much as he can, and even thinks of other ways of dying, rather than burning. “Four steps more. Three steps. There it was now, right in front of us, the pit and its flames. I gathered all that was left of my strength, so that I could break from the ranks and throw myself upon the barbed wire.” (Page 31)

So, killing yourself, by running at full speed towards barbed wire doesn’t sound appealing. But it was Eliezer’s choice—over slow and painful death, within the flames.

Then, after spending much more time within the camps, as the Jews start feeling less, each time, caring less about anything and only really wanting to eat, rather than survive, it is insignificant if they see the crematories or not; they meant the same thing, as any other block, since, pessimist now, the Jews, or at least Eliezer, was sure he was somehow going to die—whether ‘now or later’.

So, the book did make me think deeply about Eliezer’s life, and the treats put to it. It affects me so, because he is almost my age—15—therefore making me feel more ‘linked’, like his reactions and thought would be similar to mine. Though I sometimes doubt that. We shall never know, what the victims truly felt, and how to describe it, as we have never felt it, and hope we never will.

'Night' 1st Entry

When we first talked about the book in class, the title called my attention. Later on, when I started reading, when I kind of knew where the story was going and what it talked about, I found many ways in which I could associate the ‘night’ with the Holocaust.

Darkness. Only available during the night. Depression, lack of safety, sadness, some of the thoughts and things we feel when in a dark room, the things that darkness commonly represents. So by the title, the author probably meant darkness, and fear.

The Holocaust, a period of fear and sadness…

Now I understand how ‘night’ connects to darkness, and darkness is what the book wants to express about the Holocaust. Though for most of us the Holocaust was something completely atrocious, we have to consider others’ points of view, and see how the differences between each affects a description of the Holocaust.

The point of view shown in NIGHT is a small boy’s. Jew, growing up during the times of the developing of Nazi ideas. Captured by the Nazis, taken to concentration camps and ghettos, Eleizer’s opinion is affected, and therefore his feelings and thoughts are. By his descriptions, him, the speaker, telling us how he felt, making us realize how harsh must all this uncomfortable suspense might have been.

So it makes perfect sense, for the book to represent darkness, because as for the Jews, for Eleizer, the Holocaust was a period of constant fear and worries.

What I like about the title so much it’s its conciseness. The message is so clear, and it is some kind of foreshadowing, making the readers make some connections of what they could think the night represented. It is a nice way to call the public’s attention, too.

Missing Books of the Analects

I believe Books 9,16,19 and 20, we didn’t read them because rather, they talk about stories, and past experiences, as the Master gives his opinion on them (this can be seen mainly in Book 9 and at the end of Book 16).

Book 9 seems to be more focused on what is happening to the disciples instead of what the Master is saying. The Master falls ill, therefore leaving the disciple (Zilu) somehow ‘superior’, in charge of him (9.12).

Book 19 is different because it is somehow a summary of what has been mentioned before in other Books, and this time, being mentioned by disciples (Zixia, Ziyou) rather than the Master.

Analects, Books 15,17,18

The following citations, I used them to figure out what exactly made a gentlemen--a gentlemen. What are the characteristics, and what is it that a gentlemen should do and be according to Confucius.

15.18 The Master said, “The gentlemen takes rightness as his substance, puts into practice by means of ritual, gives it expression through modesty, and perfects it by being trustworthy. Now that is a gentlemen!”

He is always willing to do what is right (and so it links to one underlying message within the Analects: Goodness). He does what is right by practicing the rituals, shows rightness when being modest, and develops it a bit more by being someone reliable.

This ‘definition’ of gentlemen, it can be said to be very different from what a gentlemen is—in today’s societies. A gentlemen might be the man “who lets the lady first”, but then again, this gentlemen individual might be arrogant, and take his “gentleness” for granted—therefore not being a true gentlemen, according to the Analects.

What called my attention was that, later on, in the same Book, The Master mentions that “The gentlemen is true, but not rigidly trustworthy.” (15.37). He is contradicting himself, by saying that as a gentlemen is right (again), he is not trustworthy. But it mentions, in 15.18, that the gentlemen perfects rightness by becoming trustworthy. Perhaps most gentlemen have rightness as their “preference”, but yet need to master it.

17.23 Zilu asked, “Does the gentlemen admire courage?
The Master said, “The gentlemen admires righteous above all. A gentlemen who possessed courage but lacked a sense of righteous would create political disorder, while a common person who possessed courage but lacked a sense of righteous would become a bandit.”

So it is certainly crucial for a gentlemen to prefer and admire, “above all”, rightness. The Master believes that this is more important than having courage. A courageous man is capable of doing anything without fear, but without intelligence and witness, he shall be shall do anything—without thinking twice, and therefore doing wrong things as well.
Again, to be a gentlemen is to be willing to do only rightness, and wanting to master it.

Analects, Books 12-14

While I do the reading, it is many times that I start thinking about relationships between The Master, and the common people, the people that receive his teachings. Also, it happens often, when I start comparing God and the Master.

The Master is different from God, because though both are superior than most, The Master lives within the people, and is there to teach them things, on how they ought to live. We could say both of them “dislike” some people, God when they disobey him or anything he says, The Masters when that individual doesn’t make good usage of Goodness, or Virtue, or whenever they are not keen to learn, and rather focus on the fact that the yare stupid, compared to the Master.

God punishes these people, yet the Master doesn’t. It can be said that, in a way, the Master is hypocrite—doesn’t let the person know what he thinks of him/her, and he is not willing to punish him/her. Rather, the Master hopes that that person will be able to find a way in which they can correct themselves.

Though Humans prefer to punish than wait and see whether that person will correct him/herself, they are hypocrite, they are afraid to tell a person what they truly feel about them, and prefer to tell others about that person, which leads to bad situation (rumors, fights).

So the Master shall serve for us as an example of what we should be—or try. And though he might be a bit similar—at least more alike than God—he is different from most common people.

People who are smarter than others, tend to feel superior than others, and they don’t realize how the “others” might be superior than him—in any other areas, in which smartness might not be needed. The Master is smart, and doesn’t take it for granted; he is modest and makes others understand than it is not at all impossible for them to be like him. He speaks of Goodness and the willingness to learn as tips to success—so it’s not like he likes feeling superior

If the Master ever took advantage of his “power”, is that he uses it to teach others, and doesn’t speak about himself at all.

For the people, perhaps the Master is perfect. But he doesn’t feel this way. He talks about his love for learning, and implies it, therefore showing us what is needed to be successful. He does not love everyone, but is not willing to show it, letting the person realize how they’ve been bad—it is this way by which he is different from God, and similar to humans, hypocrite.

Analects Books 7,8,11

What Confucius Wants

Since I started reading the Analects, I wondered, who really is Confucius? What is he really trying to teach and say about life? How does he relate to humans?

There seems to be a stable and direct conversation among his students, and the Master, and though it’s not mentions within the Analects (or at least what I have read so far), I can conclude that in the physical, he can be quite similar to people.

But then again, how do we know, whether these teachings are being taught on Earth? Confucius is, in a way "superior" than his students...therefore making him a God. We will never know, about appearance, as it is probable for it not to be included within the Analects.

7.2 The Master said, “Remaining silent and yet comprehending, learning and yet never becoming tired, encouraging others and never growing weary—these are tasks that present me with no difficulty.”

We can tell how the Master is wise, how Good and patient must he had to be with himself, to be able to achieve what he did. He is capable of thinking extremely, by himself, capable of always learning and liking it, of encouraging others.

So, The Master differs from humans, in a way in which he can think and idealize without needing to speak, how he is always keen to learn, and encourage others. Humans, kids, do get bored in class, at school, and tend to ignore that what they are being taught is somehow important. Because of jealousy, because we are afraid that they might be superior than ourselves, we sometimes don’t encourage people to do what they want, what is right.

7.3 The Master said, “That I fail to cultivate Virtue, that I fail to inquire more deeply into that which I have learned, that upon hearing what is right I remain unable to move myself to do it, and that I prove unable to reform when I have done something wrong—such potential failings are a source of constant worry to me.”

Now this is what The Masters feels bad at doing, feels worried about it. Perhaps humans do it too, so we are similar, in some way that “both of us” make mistakes. And though we are both fully aware of them, the difference is that we humans don’t care, while The Master understands what he has done, and how gravely it is for him.

In one word, we can tell The Master is Goodness. He is giving us—or giving his followers—a good example to follow, a representation of what must be done, or what must not be done, and how if we ever do it, we shall recognize it and be worried about it.

8.9 The Master said, “The common people can be made to follow it, but they cannot be made to understand it.”

Who are these common people, so unlike him, The Master? Maybe he wants his followers to be able to understand “it”, therefore wanting them not to be common people. But then again, he can be the “it” and is asking the common people to follow…?

I will keep understanding what The Master truly wants as I keep reading the Analects.

Paraphrasing Exercise

1. "The Antarctic is the vast source of cold on our planet, just as the sun is the source of our heat, and it exerts tremendous control on our climate," [Jacques] Cousteau told the camera. "The cold ocean water around Antarctica flows north to mix with warmer water from the tropics, and its upwellings help to cool both the surface water and our atmosphere. Yet the fragility of this regulating system is now threatened by human activity." From "Captain Cousteau," Audubon (May 1990):17.

Paraphrase: The Antartic supplies Earth with cool climate, as so does the Sun with warmth. These tempetrues are carried by the sea, the cold coming from the north, and the warmth from the south. They shall blend together to provide the atmosphere and the shallow water with an average and final temperture. But this efficient method is now being altered by Humanity. (Audubon: 17)

2. The twenties were the years when drinking was against the law, and the law was a bad joke because everyone knew of a local bar where liquor could be had. They were the years when organized crime ruled the cities, and the police seemed powerless to do anything against it. Classical music was forgotten while jazz spread throughout the land, and men like Bix Beiderbecke, Louis Armstrong, and Count Basie became the heroes of the young. The flapper was born in the twenties, and with her bobbed hair and short skirts, she symbolized, perhaps more than anyone or anything else, America's break with the past. From Kathleen Yancey, English 102 Supplemental Guide (1989): 25.

Paraphrase: It was in the Twenties, when the consuming of alcohol was illegal, but was ignored, because there happened to be well-knowned places were alcohol was given. During these times, it was hard for the police to do anything, as people seemed incontrolable. Music, mostly Jazz, became popular and Classical was left behind, and people such as Bix Beiderbecke, Louis Armstrong,and Count Basie became the new idols. The "flapper" arose, with short-haired woman and small clothes. This way of being, was a new style, unlike an earlier period. (Yancey: 25)

3. Of the more than 1000 bicycling deaths each year, three-fourths are caused by head injuries. Half of those killed are school-age children. One study concluded that wearing a bike helmet can reduce the risk of head injury by 85 percent. In an accident, a bike helmet absorbs the shock and cushions the head. From "Bike Helmets: Unused Lifesavers," Consumer Reports (May 1990): 348.

Paraphrase: Most of the thousands of deaths one can suffer when "bicylcing", are because of abrasions in the head. And, most of the victims are children. It was derived from a certain testing that when one wears a helmet, chances for the person riding the bike to kill him/herself are much more less. It's the helmet, that is able to protect the head for an impact. (Consumer Reports: 348)

4. Matisse is the best painter ever at putting the viewer at the scene. He's the most realistic of all modern artists, if you admit the feel of the breeze as necessary to a landscape and the smell of oranges as essential to a still life. "The Casbah Gate" depicts the well-known gateway Bab el Aassa, which pierces the southern wall of the city near the sultan's palace. With scrubby coats of ivory, aqua, blue, and rose delicately fenced by the liveliest gray outline in art history, Matisse gets the essence of a Tangier afternoon, including the subtle presence of the bowaab, the sentry who sits and surveys those who pass through the gate. From Peter Plagens, "Bright Lights." Newsweek (26 March 1990): 50.

Paraphrase: The most talented artist, when talking about catching the observer's interest, is Matisse. Of all the other painters of this era, he surely represrents the reality best. In "The Casbah Gate", Matisse shows the commonly knowned entrance of Bab el Assa, within the wall located at the southern part of the city, near the palace. Using various tones of blue, Matisse representes a usual afternoon, in the painting included the "bowaab", seating and watching for everything to be in order, around the entrance. (Newsweek: 50)

5. While the Sears Tower is arguably the greatest achievement in skyscraper engineering so far, it's unlikely that architects and engineers have abandoned the quest for the world's tallest building. The question is: Just how high can a building go? Structural engineer William LeMessurier has designed a skyscraper nearly one-half mile high, twice as tall as the Sears Tower. And architect Robert Sobel claims that existing technology could produce a 500-story building. From Ron Bachman, "Reaching for the Sky." Dial (May 1990): 15.

Paraphrase: It is said that the Sears Tower possibly is a major success within construction. But then again, it seems that builders and planners still want to go further. What is the maximum altitude a building can reach? William LeMessurier, builder, has considered and planned a building with the length of a mile and a half, which is two times the Sears Tower. Then, Robert Sobel, architect, assures that with today's machinery, a "5oo-story building" could be created. (Ron Bachman: 15)

Analects Books 4-6

Goodness in our Lives

4.25 The master said, “Virtue is never solitary; it always has neighbours.”

As this book (4) itself talks a lot about “Goodness”, I guess it could be considered a neighbour. I wanted to focus on “Goodness” and will give various examples of it, and try to explain what it is to be good, according to the Analects.

4.1 The Master said, “…If one does not choose to dwell among those who are Good, how will one obtain wisdom?”

The Master is connecting wisdom, that the people among the Good have it. To be Good though, doesn’t necessarily mean that you are smart, as there can be smart people that are mean towards others. But maybe this term—wisdom—is used differently, that it does not exactly means to be smart. I guess having wisdom in “Confucism” means rather, to know how to be good, and to act and respond in a “good” manner amongst all aspects of life.

4.2 The Master said, “Without Goodness, one cannot remain constant in adversity and cannot enjoy enduring happiness.”

It is good to be able to dwell within adversity, because these people that are not “good”, means they tend to dislike other kinds of people, prejudicing them. It is therefore good to respect whichever kind of people, as we are all equal, no matter their ethnicity, or beliefs, or religion.

4.3 The Master said, “Only one who is Good is able to truly love others or despise others.”

When you are good, you can love the ones who are good as you. You only have this right of “despising” other people when you are Good, because if you are not good and you hate someone, you are hating wrongfully, since you are the one doing wrong in the first place.

4.6 The Master said, “…Is there a person who can, for the space of a single day, simply devote his efforts to Goodness? I have never met anyone whose strength was insufficient for this task. Perhaps such a person exists, but I have yet to meet him.”

People have the capacity to be Good, to dedicate their lives towards Goodness, but some can’t even for a day. It’s not that they can’t, rather that they don’t try. The Master believes that he will find someday, this person that, as most, has the capacity, but also the willingness to be Good.

The Masters make us realize how truly important is it being Good. How it influences in all aspects of our lives, our relationships with other peoples, our souls. How our life will change for the better if we’re good.

Anaclets, Books 1-3

Virtue, 100%

Unlike the Bible, Virtue plays a mayor role within the Analects. It’s their way—the Masters’ way, to control of everything, various areas including the family, the goodness, music, and even the politics, in conclusion, virtue being the perfect way to lead someone throughout their lives.

I say it’s different from the Bible, this use of Virtue, because we could say that most of the characters within the Books we read, were controlled—their lives were—by God. It was God who decided what they should or shouldn’t do, and when disobeying they were punished. Characters such as Abraham and Moses, and Saul, were considered ‘good’ people because they obeyed God.

So far, in the Ana there hasn’t been any mention of punishment. I was able to find, though, that the punishment we shall give it ourselves, it’s like a punishment of morality, of us realizing what we’ve done wrong.

2.15 The Master said: “If you Learn without thinking about what you have learned, you will be lost. If you think without learning, however, you will fall into danger.”

The citation above leads us into another argument; we are allowed to do what we want to do, and we will not be severely punished—rather by ourselves. We can think and not learn, or learn and not think, and our punishment will be the “not-learning”. Plus, it is not literally that we will fall into danger, it says rather that we are approaching a dangerous and naïve stage. The Masters want the humans (or believers of Confucius), to be more responsible, to be able to make our own choices and know that we are responsible for whatever happens.

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2.21 “…Thus, in being a filial son and good brother, one is already taking part in government. What need is there, then, to speak of ‘participating in government’?”

Now, this citation focuses more into politics. ____ describes joining the government as an act of being good with your family, therefore connecting politics and family, as a very similar thing, as the same action. We can say here again, that Virtue is their way (the Masters’) to educate and teach others, and be better; you’d be involved in the government as long as you’re a good brother, or loyal son. Politics doesn’t mean having power, or having the ability to ruin a country. Rather, it’s when a community is running accordingly thanks to Virtue, for it’s people to perform ‘Goodness’, and be loyal family members.

The Analects Books 1-3 show how Virtue is employed by the Masters to give the correct teaching; how they believe that it is the correct way for people to be ‘good’. It is mentioned, at the beginning of Book 1, of how Virtue and morals are as important as the knowledge of fact.

Job Chp. 38-End

Then the Lord answered Job, out of the whirlwind, and said,
2 Who is this that darketh counsel by words without knowledge?
3 Gird up now thy loins like a man; for I will demand of thee, and answered thou me.
4 Where wast thou when I laid the foundations of the earth? declare, if thou hast understanding.

We have talked so much about God—or Gods, when in Greek myths. It confused me, when we saw at the beginning of Genesis, that there were two different Gods.

Then I doubt who is this God, that takes place in Job. Yes, he is definitely different because (as I mentioned in my other Job entry) he lets himself be manipulated, in some way, by Satan. I guess the Gods of Genesis wouldn’t have done that, because, at least, one of them realizes the wickedness of men, and therefore bringing in the flood.

Knowing of this ‘wickedness’, why is it that this God lets a ‘wicked human’ take such an important decision as torturing someone?

Then again, in the citation above, this God himself is talking about he being the creator of Genesis.

Similar to the Greek Myths, the God within Job takes a little bit of ‘human character’ within these last pages. It happens after Job has said it all, about wanting to die, after he speaks to his friends, when God wants Job to forgive him. We could say, taking into consideration the amount of space that God’s words take in this piece of the Bible, that he is being somehow intense and annoying on Job. He doesn’t want to admit that he was somehow cruel on Job, and though perhaps, some things that Job ‘cursed’ about were valid, God whatsoever doesn’t want to admit he was unfair; that for a second, he made a mistake, like a human. He is almighty and powerful after all; he was the creator, and therefore has the right to be stubborn and decide what he did or didn’t—even if it is kind of a lie.

So God’s attitudes and actions within this part of Job, show us how God can make mistakes as well, and how—similar to humans—he doesn’t want to admit it, is ashamed.

Job Chp. 11-37

Sometimes, we let ourselves be controlled by our friends, or either trusting them. And this is not bad; it is good for us as people to learn to trust others, therefore making us more ‘socially-active’ beings.

Now, friendship and advice plays an important role in this piece of Job. After Satan is able to torture Job, and Job is grieved and angry, his friends come, and give him advice.

Though practically they all say the same thing—that Job was punished because of being wicked—they might be wrong. Personally, I believe it was God the one being ‘wicked’, for once. There was no reason why Job deserved punishment.

So, these friends are blaming Job himself for the happenings, but Job decides not to trust them;

Then Job answered and said,
2 I have heard many such things: miserable comforters are ye all.
3 Shall vain words have an end? or what emboldneth thee that thou answerest?
(From Book 16)

Though they are our friends, we are the ones who decide whether we want them to control us, whether should be believe in the advice they give us. Job decided not to ‘follow’ them, and I guess it’s okay. What’s actually not right, is the way in which he responds, rather than saying thank you, for they gave their advice at least.

He recalls they are speaking ‘vain words’, therefore, in a foolish and perhaps dishonest way.

Yet, he is saying something very truthful; perhaps their advice was more blame than helpful. Though Job wasn’t very much aware of what he did, he had done it, and it was now in the past, unable to be changed. His friends should have at least focused a little less on this inaccessible past, and actually try to give advice to what Job might do now.

So, we could say none of the two ‘sides’ were completely right. Job did wrong in answering, as the friends did wrong in helping. We must understand that as imperfect beings, everything we have and give shall be imperfect as well (Friendship). We must also try to be patient, have friends, but have a little bit of self-control and decision—since it’s your life.

Job Chp. 1-10

Favor and Manipulation

So far manipulation in the Bible has been crucial; it could be said God manipulated Moses, and at least told Abraham and Noah what to do, and what not to do. He as well manipulated the Pharaoh, indirectly, by hardening his heart, which indeed affected the decisions the Pharaoh took.

If not manipulation, the characters ask God for their help always, as David, when defeating Goliath, and Moses, too, when trying to control the Israelite mob. So there is definitely a permanent bonding between God and humans, and favours asked within—something intentionally, other times not.

Characters ask God favours for something they desire to do, but never do they manage to control them.

Now, in Job, there is a strange manipulation, because Satan is able to control God. Or at least he is asking too much, and I say it can be manipulation, cause God almighty could say no, to what Satan is asking, and it is probable, because of what he asks will affect gravely another person.

God whatsoever agrees and accepts. I wonder why God might listen to whatever Satan says. Why hadn’t he done it before? If God is manipulated, maybe he shall be considered a human too—

We can’t forget, though, that there is not greater than God. We have discussed that the Greek gods and goddesses are similar to humans, as they tend to make mistakes and fall in love and suffer. But what about this God? We can’t be sure whether he can be similar to humans, and, who would manipulate him anyway? How is it possible for Satan to manipulate someone so superior?

It is for pure jealously Satan wants for Job to suffer, to make God realize that though he was the 'strongest', and perhaps God's favorite, he shall not be the best. But—making reference to the Greek myths—power can be harmful sometimes, and power is what Satan is gaining, power stolen indirectly from Job. For a moment, when Job is depressed and thinks about dying and 'cursing the day' Satan becomes the new Job, for a moment, superior, cause it was God that listened to him and agreed with waht he had in mind.

It is “unfair” for God to favour one side; after all, he was the one who created humans, who’d later on divide and reproduce into “sides”. How could God favour one and not the other?