بــــنــآآت ســـنه ثــانيه هاااام لماده الـ[prose] ...ْ~
 

السلاااام عليكم ورحمة الله وبركاته





هذا ايميل جاني مهم عن الملزمه الاخيره لبتول



ولاني خابره بتول وخابزتها...دااااايم تجيب اسئلة النهائي من ملازمها الاخيره وتقريبا اغلبها من الملازم الاخيره



ملازمها مثل ماشفتو مو واضحه ومكركبه





هذي بنت الله يجزاها خير مسويتها على شكل براغراف





بالتوفيق ودعواتكم ..ْ~








What is Tabula rasa?







Tabula rasa is Latin term for "blank slate" it is a philosophical idea that refers to an ancient concept of the newly born human mind being comparable to a blank clay tablet. In that hypothesis,افقراض the infant human mind is compared to a blank slate لوح اردوازupon which the knowledge gained in life is subsequently written, collected, and developed as the mind gets older and the child grows.



When the child was born, there is no inherent mental , ability, instinct, or any other human wisdom existed in the mind. But it is collected through human experience, perception.

Robinson Crusoe illustrates the connections between the child and the nation. The master narrative of the novel is one in which the youthful protagonist departs from home and struggles against the absolutist authority of the father, and that this is a national narrative for the remaining of the state and of political authority. The child is crucial to such a national narrative because "he enacts a new beginning" and because his "young age displays the uncorrupted potential of the nation.

The distance Robinson Crusoe charts between child/youthful protagonist and parental safety/patriarchal authority "finds its echo in nearly all eighteenth-century novels"

In Defoe's Robinson Crusoe, Crusoe's island is a "virtuous retreat from social corruption."

But to Defoe's character the island is an odious بغيض-كريهprison and a providential test of worthiness. Crusoe is a reluctant candidate for solitude. Defoe's Crusoe constantly laments his fate and prays to God for deliverance. Defoe's tale is often presented as a lesson in acquiring survival skills, of ingenuity and physical adaptabilityتكيف, but there is no intellectual component to Crusoe's progress. Crusoe has already brought his cultural and social values with him, and they are merely suspended on the island, while Crusoe awaited rescue and return to society.

Crusoe having survived and progressed in skills and self-confidence, applying technology and free enterprise, the island becomes a productive colony and material resource to Crusoe. The reader might well be disappointed at the end of the novel to learn that Crusoe's solitude has only been a device for his turn of fortune and real goal of making money. Upon rescue, Crusoe profits from selling the loyal Xury into slavery and is pleased to learn that his Brazilian plantation, with its slave labor, is doing nicely. Crusoe's transformation from terrified and confused survivor to colonial master and avenging يثأرoverlord of his island marks Robinson Crusoe as one of the key modern myths of English and even of European culture.

The baggage of social and cultural values carried into solitude or fictional settings of isolation is explored in the novel.

Crusoe, alone, doesn't get much further intellectually from his experience.

if a person is like am empty sheet of paper- any body can write on it- like an infant- a newly born baby- he is a Tabula Rasa- he does not know anything- he does not have any memories- and then his parents start teaching him- he starts to know people- he grows up- gets information and form his character

It can be part of the character of Robinson Crusoe- some critics mention that the character of Robinson Crusoe is like Tabula Rasa when he first went to the island. He did not have anything at all. He stared being formed as a newly born baby. But other critics refused this saying that when he was sent to the island; he was not like a newly

born baby. He has memories. He remembers





· Master – slave relationship

Master – slave relationship is one of the themes in Robinson Crusoe. When Robins was a slave. He kept thinking of escape. He could not stand being a slave to another master. When he managed to escape, he took X-ury with him to be his slave. He made him pledge- swear to be loyal to him. His man object of his voyage to Africa was to bring slaves from Africa. Being on the island, he was the king of the whole island. When he found Friday, he took him as his slave. He did not ask him about his name but he gives him a name. He taught Friday to call him master even before he teaches him to say yes or no. the relationship between him and Friday is a slave-master relationship. He did not take him as his companion as he was in bad need for one. He made him his slave to serves him and to fulfill his desire of being a master of someone. He put him to work for him so life became easy for him. He did not need to work hard by himself or to do everything by his own hands. All what he did was to give orders for Friday to obey as being his slave. He was afraid that Friday might leave him but he did not. Being a slave, Friday was better than Crusoe as he was a slave. Friday was obedient and submissive. He did not think of escape. As a master and the narrator of the novel, Crouse did not let us o know Friday's feelings or thinking.

Crusoe’s success in mastering his situation, overcoming his obstacles, and controlling his environment shows the condition of mastery in a positive light, at least at the beginning of the novel. Crusoe lands in an inhospitable environment and makes it his home. His tamingترويض and domestication يؤهلof wild goats and parrots with Crusoe as their master illustrate his newfound control. Moreover, Crusoe’s mastery over nature makes him a master of his fate and of himself. Early in the novel, he frequently blames himself for disobeyingيعصى his father’s advice or blames the destinyالقدر that drove him to sea. But in the later part of the novel, Crusoe stops viewing himself as a passive victimضحية and strikes a new note of self-determinationاصرار- عزيمة. In building a home for himself on the island, he finds that he is master of his life—he suffers a hard fate and still finds prosperity.

But this theme of mastery becomes more complex and less positive after Friday’s arrival, when the idea of mastery comes to apply more to unfair relationships between humans. Crusoe teaches Friday the word “master” even before teaching him “yes” and “no,” and indeed he lets him “know that was to be [Crusoe’s] name.” Crusoe never entertains the idea of considering Friday a friend or equal—for some reason, superiority comes instinctively to him. We further question Crusoe’s right to be called “[m]aster” when he later refers to himself as “king” over the natives and Europeans, who are his “subjects.” In short, while Crusoe seems praiseworthy in mastering his fate, the praiseworthiness of his mastery over his fellow humans is more doubtful. Defoe explores the link between the two in his depiction of the colonial mind.

The relationship between Robinson Crusoe and Friday is a rather mixed one. At times the reader is given the impression that Crusoe and Friday have a similar relationship to that of a father and son, but at other times, the impression given is that Crusoe is the Master and that Friday is merely the servant who is to serve his Master for as long as he lives. This colonial master – servant aspect of the relationship is expressed repeatedly in the ****************, for instance, “I [Crusoe] made him know his Name should be Friday … I likewise taught him to say Master, and then let him know, that was to be my Name” Crusoe never informs Friday of his real name, which displays a certain hierarchy system i.e. Crusoe is the master and he is ‘higher’ than Friday, who is merely the servant. In that period of time, slaves were named by their colonial masters and this is portrayed well when Crusoe gives Friday his name, without regard for what his real name might be. Friday, however, does not take this master-servant relationship badly, in fact, he welcomes it in an extremely grateful manner and displays behaviour that Crusoe sees as a submission to servitude: “he kneel’d down again, kiss’d the Ground, and laid his Head upon the Ground, and taking me by the Foot, set my Foot upon his Head; this it seems was in token of swearing to be my Slave for ever;” this half of the sentence gives a strong impression of Friday submitting himself to ‘eternal slavery’ for Crusoe in thanks for saving his life. The first few thoughts that come to Crusoe’s mind after Friday’s evident submission are not negative, as his first reaction, and thoughts, were: “I took him up, and made much of him, and encourag’d him all I could … he spoke some Words to me, and though I could not understand them, yet I thought they were pleasant to hear” However, this behaviour may be due to mere relief of having another human companion with him, relieving him of the many years in solitude: “for they were the first sound of a Man’s Voice, that I had heard, my own excepted, for above Twenty Five Years.”



· Religious awareness:

As a young man, Robinson had no religious knowledge. He left home against his father's will. He disobeyed his father. Whenever he was in danger, he used to repent for his sins. Yet it was a momentary repentance. After the ship had wrecked, he was saved as the only survivor. He thanked God for saving him. When he fell sick, he brought the Bible and began to read it. He called God to fulfill His promise of helping him. He realized his sin. It was his thanklessness for God. He truly repented to God. He used to pray when he was in trouble. He thanked God when he was blessed. In his annual anniversary of being on the island, he used to fast and pray to God. His religion began to be well balanced and practical. It did not advance further than being subjective and thankful to God. Through teaching Friday, Robinson got better understanding of his own religion.

Crusoe’s religious awareness continues to grow. Almost every major event is taken either as cause for repentance or as proof of God’s mercy. Crusoe’s first assumptionافتراض on seeing the footprint on the beach is that it is a mark of the devil, showing that supernatural or divine explanations have priority over natural ones in his mind. When the gunshots are heard from the wrecked ship, Crusoe is reading the Bible, and when he compares the fate of the shipwrecked men to his own fate, it seems as if he begins to see the whole process as a religious lesson. When Crusoe decides not to open fire on the cannibal feast, he does so out of a religious conviction that he has not the “authority or call . . . to pretend to be judge and executioner الجلادupon these men as criminals.” Though he later admits there were also practical reasons for not killing them, his religious reason comes across with sincerityالإخلاص. Crusoe compares his disobedience of his father to Adam and Eve’s disobedience of God in Eden, referring to his own “original sin.” The Bible, the devil, and God are all becoming very closely entwined in the fabric of Crusoe’s everyday life on the island.



· Moral Allegory (الدكتورتين دققو عليها واحساسي بيجيبونها بالاختبار)

Crusoe’s experiences constitute not simply an adventure story in which thrilling= exciting مثير things happen, but also a moral tale illustrating the right and wrong ways to live one’s life. This moral and religious dimensionبعد of the tale is indicated in the Preface, which states that Crusoe’s story is being published to instruct others in God’s wisdom, and one vital part of this wisdom is the importance of repenting one’s sins. While it is important to be grateful for God’s miracles, as Crusoe is when his grain sprouts, it is not enough simply to express gratitude or even to pray to God, as Crusoe does several times with few results. Crusoe needs repentance توبةmost, as he learns from the fiery angelic figure that comes to him during a feverish hallucination and says, “Seeing all these things have not brought thee to repentance, now thou shalt die.” Crusoe believes that his major sin is his rebelliousمتمرد behavior toward his father, which he refers to as his “original sin,” akin to Adam and Eve’s first disobedience of God. This biblical reference also suggests that Crusoe’s exile from civilization represents Adam and Eve’s expulsion from Eden.

For Crusoe, repentance consists of acknowledging his wretchednessبؤس and his absolute dependence on the Lord. This admissionاعتراف marks a turning point in Crusoe’s spiritual consciousness, and is almost a born-again experience for him. After repentance, he complains much less about his sad fate and views the island more positively. Later, when Crusoe is rescued and his fortune restoredيسترد, he compares himself to Job, who also regained divine favor. Ironically, this view of the necessity of repentance ends up justifying sin: Crusoe may never have learned to repent if he had never sinfully disobeyed his father in the first place. Thus, as powerful as the theme of repentance is in the novel, it is nevertheless complex and ambiguous.

· Self-awareness

Crusoe’s arrival on the island does not make him revertيعود-يرجع to a bruteوحشى existence controlled by animal instinctsغرائز, and, unlike animals, he remains conscious of himself at all times. Indeed, his island existence actually deepensيعمق his self-awareness as he withdraws from the external social world and turns inward. The idea that the individual must keep a careful reckoning of the state of his own soul is a key point in the Presbyterian- a concept related to Christianity- doctrine that Defoe took seriously all his life. We see that in his normal day-to-day activities, Crusoe keeps accounts of himself enthusiastically بحماسand in various ways. For example, it is significant that Crusoe’s makeshift calendar does not simply mark the passing of days, but instead more egocentrically انانى- فرديmarks the days he has spent on the island: it is about him, a sort of self-conscious or autobiographical calendar with him at its center. Similarly, Crusoe obsessively keeps a journal to record his daily activities, even when they amount to nothing more than finding a few pieces of wood on the beach or waiting inside while it rains. Crusoe feels the importance of staying aware of his situation at all times. We can also sense Crusoe’s impulseدافع-حافز toward self-awareness in the fact that he teaches his parrot to say the words, “Poor Robin Crusoe. . . . Where have you been?” This sort of self-examining thought is natural for anyone alone on a desert island, but it is given a strange intensity when we recall that Crusoe has spent months teaching the bird to say it back to him. Crusoe teaches nature itself to voice his own self-awareness.

· Journal Keeping:

Robinson Crusoe (the book) narrates how Robinson Crusoe (the character) comes to find himself the author and subject of an autobiographical account. From the beginning, the narrative is preoccupied with autobiography itself as Robinson Crusoe engages in repeated acts of autobiography. The most obvious of these autobiographical acts within the autobiography is the journal that Crusoe writes while on the island. Beginning about fifty pages into the **************** with a new title and consecutiveمتتابع dated entries, it interrupts and, for a time, takes over the **************** until Defoe seems to lose interest and Crusoe runs out of ink. The journal exemplifies Crusoe's turn to autobiography but it is only one of a seriesسلسلة of attempts to narrate his life as the strangely non-linear narrative keeps beginning again and circling back on itself -- alluding to, joining with, and diverting from other.

محتوى the journal – examples

Crusoe makes us privy to the journal that he keeps for a while, beginning with an entry dated “September 30, 1659,” that dates his account of life on the “Island of Despair,” as he calls it. He proceeds to narrate events that have already been narrated: his discovery of the ship’s remains, his saving of provisions, the storm that destroys the ship entirely, the construction of his house, and so on. He notes that he has lost track of which day is Sunday, and he is thus unable to keep the Sabbath religiously. He records the building of various pieces of furniture and tools. He tames his first goat.

Continuing his journal, Crusoe records his failed attempt to tame pigeons and his manufacture of candles from goat grease=fats He tells of his semi miraculousمعجزة discovery of barleyالشعير: having tossedقذف out a few husks قشرةof corn in a shady area, he is astonished to find healthy barley plants growing there later. He carefully saves the harvest to plant again and thus is able eventually to supply himself with bread. On April 16, an earthquake nearly kills him as he is standing in the entrance to his cellar. After two aftershocks, he is relieved to feel it end with no damage to his life or property.

Immediately after the earthquake, a hurricane إعصارarrives. Crusoe takes ter in his cave, cutting a drain for his house and waiting out the rains.

For more than a week of rainy weather, Crusoe is seriously ill with a fever and severe headache. He utters his first serious prayer to God, asking for an end to his distress. The next day, Crusoe finds he is beginning to recover. He struggles with thoughts of self-pity followed by self-reproach. He opens the Bible to read a verse about calling on the Lord in times of trouble, which affects him deeply. He falls into a profound sleep of more than twenty-four hours, which throws off his calendar calculations forever. In the days that follow, Crusoe almost completely recovers and kneels to God in gratitude. He begins a serious reading of the New Testament and regrets his earlier life. He comes to conceive of his isolation on the island as a kind of deliverance from his former guilty existence.

Crusoe resolves to explore the place thoroughly. He discovers sugarcaneقصب السكر and grapes; He imagines himself the king and lord of the whole domain. Crusoe lays out grapes to make raisins and carries home a large basket of limes and grapes. He contemplates choosing that site as his new home, then spends the rest of July building a bower in the valley. He notes that his domicile now houses some cats. He celebrates the passing of one year on the island by fasting all day. Shortly after this occasion, he runs out of ink and discontinues his journal.

Crusoe’s journal provides little interesting new information for us, since most of it narrates previously recounted material. But it does offer insights into Crusoe’s character, especially his conception of his own identity. First, he introduces himself as “poor, miserable Robinson Crusoe,” which strikes a startling note of self-pity that contradicts the strong, resourceful self-image of his narrative. There may be some grand posturing in this journal. Crusoe’s journal is false in its dating, despite its author’s concern for absolute accuracy. By Crusoe’s own admission, he states that he arrived on the island on the thirtieth of September. His idea of a journal comes only later: “After I had been there about ten or twelve days, it came into my thoughts, that I should lose my reckoning of time for want of books, and pen and ink. . . .” Thus he keeps no journal for the first ten or twelve days. Yet his first journal entry is dated “September 30, 1659,” the day of his arrival. Clearly Crusoe likes the idea of using the journal to account for all his time on the island, giving himself an aura of completeness, even if it requires some sneaky bookkeeping to do so.



· Parental Authority:

Daniel Defoe in the Robinson Crusoe story makes it plain that many of the trials that Crusoe endured could have been avoided if he had just listened to the parental advice that was given him.
But in the references he makes to "original sin" he is not talking about Crusoe's "first" or "original" sin, as some literary critics contend. He is talking about the inbred tendency to sin which we have all inherited from our original parents, Adam and Eve.



Parental authority can be defined as the group of right and powers that the law accords to the parents of their minor children , to the end of their accomplishing the duties of protection , education , and support that are present on them . In a lot of cases, the parental authority is given to the father , and it should be equally shared by the two parents, without any gender distinction .
Daniel Defoe's Robinson Crusoe , is a novel rich with its varying themes . Among these , is a theme about fathers and sons , this theme acts , as a developmental tool which can be seen from the beginning to the end .
At the beginning , we are introduced to Robinson Crusoe and his father who wanted him to become a lawyer , and when he saw that Robinson has a big desire to go to sea and to be a sailor and a merchant through travel by ships to raise his fortune , he tried to persuade him to stay in the middle - class where he could be happy .
His father said that the life of a man firmly rooted in the middle class is happy because it is safe and comfortable , while the upper class people are ambitious and they put their lives in danger for the sake of fame and fortune . On the other hand , the life of lower class people is full of suffering and hard work . Therefore , Robinson's state is the most proper class to human happiness .
Instead , Robinson Crusoe defies his father by partaking in a voyage , but almost immediately when the wind began to blow , and the sea to rise in a most frightful manner , Robinson Crusoe , who had never been to sea before , saw this , as a sign that he was justly " overtaken by the judgment of Heaven " for his disobedience to his father , and for his wicked leaving of his father's house without letting anyone know .
In the beginning of Robinson Crusoe , the narrator deals with , not society , but his family’s views on , how he was bound to fail in life if his parents’ expectations of him taking the family business , were not met .
However , Defoe’s novel was somewhat autobiographical . “ What Defoe wrote was intimately connected with the sort of life he led , and with the friends and enemies he made .
These similarities are seen throughout the novel . “ My father ... gave me serious and excellent counsel against what he foresaw was my design , ” says Crusoe . Like Crusoe , Defoe also rebelled against his parents .

رد: بــــنــآآت ســـنه ثــانيه هاااام لماده الـ[prose] ...ْ~
 

In Rasselas, Johnson brings together a wide variety of his favorite themes. Rasselas was a prince of Abyssinia, destined-fated- to spend his life in "Happy Valley," till he is chosen to be the King. In Happy Valley Rasselas' every need is met. He is fed from being cared for and protected. However, Rasselas is unhappy in Happy Valley. Eventually Prince Rasselas, the poet Imlac, Princess Nekayah and her handmaid Pekuah find a way to leave Happy Valley to journey into the world. They went in search for Happiness.
It is about the human quest for happiness. They begin to visit many different kinds of people in an effort to find happiness and thus be to help in deciding their "choice of life." The group visit common people, shepherds, an astronomer, teachers, a wealthy man, and many others. However, the group encounters an unexpected problem; they are unable to find a person who is happy. Even people who appear happy often turn out to have complaints regarding their life. The apparently happy wealthy man complains that others want his wealth. The shepherds turn out to want to live somewhere else. Everyone is dissatisfied with their lot in life.
Rasselas is a philosophical tale that wonders about the nature of happiness. Rasselas does not provide any ready-made answers. The answers are left to the reader. those they encountered would have thought that Rasselas led a happy life because he and his group were able to travel freely where they liked, learning new things and meeting new people.
Rasselas provides an opportunity for a person of learning to contrast his life with that of others .
In Rasselas is about the search for the choice of life and the search for happiness.
Like almost everything else from Samuel Johnson, RASSELAS concerns the complete un-attainability of human happiness - the Vanity of Human Wishes –
In ,RASSELAS, man can not find happiness as he does not know that the source of happiness is always right there in front of his nose. Thus, any attempt to find happiness in the external world would end in failure.
The brilliance of Samuel Johnson is that he understood that those who seek happiness are the very ones who will never find it. This book is all about Rasselas and his friends as they try to figure out which "choice of life" will lead to happiness.
The conclusion of the book is that no choice of life will truly make you happy in this world. Happiness only comes after death when we meet up with our Maker.
The key is to simply accept life as it comes, do not try to find happiness.

رد: بــــنــآآت ســـنه ثــانيه هاااام لماده الـ[prose] ...ْ~
 

The theme of capitalism and economics are clearly evident in Defoe's novel. There are numerous passages in the novel that point to Crusoe's capitalist tendencies. Robinson Crusoe has a home and family, yet he leaves them in order to improve his own economic condition. He spends the opening sections of the novel in heavy pursuit of money. He readily admits to the reader his reasons for travel.
Crusoe's island gives him total autonomy to realize his economic goals.
In Marxist terms, Crusoe's experiences on the island represent the inborn economic value of labor over capital. Crusoe frequently observes that the money he rescued from the ship is worthless on the island, especially when compared to his tools.
Defoe's point is that money has no essential value and is only valuable as it can be used in trade.
.
Robinson soon learns by experience. having rescued
a watch and pen and ink from the wreck, he begins, like a true-born Briton, to keep a set of books. His stock-book contains a list of the objects of utility that belong to him, of the operations necessary for their production; and lastly, of the labor-time that definite quantities of those
objects have cost him.

The fact that Crusoe gets rid of his social ties early in life is indicative of his capitalistic nature. He believed that he did not need emotional ties to bind him to one geographical location or one specific profession. He thus breaks free of his family for purely classic reason of homo economicus i.e. to improve his economic condition. -that it is necessary to better his economic condition. "Something fatal in that propension of nature" forces him into a life of adventure and takes him away from boring life of "settling to business". Crusoe first starts as a plantation owner and there his relationship with a slave Xury is worth mentioning in connection with capitalism. Despite his claims of abhorring capitalistic bourgeois, Crusoe treats every resource in exactly the manner a capitalist would. Xury is a brave and loyal slave, yet Crusoe sells him to another trader as soon as an opportunity arises. He doesn't dwell on relationships which indicate that Xury was simply seen as a commodity and not real human being. While we agree that Crusoe was reluctant to sell Xury and that latter had agreed to the terms determined by the Portuguese trader, yet the fact remains that Crusoe did not crave human company at all. Aristotle had once said that a man who doesn't require company and is self-sufficient for himself is either a beast or a god. In this novel, we notice that Crusoe was behaving more like a capitalist beast when he shuns all company and still considers himself happy."

رد: بــــنــآآت ســـنه ثــانيه هاااام لماده الـ[prose] ...ْ~
 

Homo economicus means an economic man; a man who wants to acquire wealth-without unnecessary physical labor, and can work towards accomplishing these on his own judgment.
This particular novel- Robinson Crouse has been used by many economic theorists as a tool to illustrate the ideals of homo-economics
Crusoe has come to be seen as a kind of 'economic man',
When seeing human footprint, he appears to be a homo economicus who is overcoming his fear. He is threatened by God, nature, and other human beings
Crusoe faces obstacles of nature and God to attain his own vision. Crusoe at first is terrified at the prospect of isolation, and having to rely upon himself. Yet, he makes his own weapons, bakes bread, and confronts the cannibals. As his confidence grows, he is able to attain his desires using his own power. While not really acquiring wealth in realistic terms, he gains a wealth of knowledge and skills from his ordeal.
Instead of an individual's place in society being determined at birth, and being wholly related to their family name and rank, people entered professions and new social arrangements based not on family or church, but on their work. A relevant example of this is the fact that we don't learn much at all about Robinson's family -- he abandons them in England within the first few pages of the book -- which indicates precisely the degree to which family and other collective relations were taking a back seat to the elaboration of the individual.

The shift from an aristocratic order to a capitalist system was a complicated one, and it would be difficult -- not to
Robinson, Defoe's protagonist, spends the opening sections of the novel in heavy pursuit of money. He readily admits to the reader his reasons for travel. With the money he makes from trading, he's able to buy a plantation in Brazil and begin reaping great profit.

Even romantic love is secondary to economic gain. Living alone on the island, of course, Robinson doesn't have opportunity for romance. But he doesn't worry about it much, either. He has no need for money.

رد: بــــنــآآت ســـنه ثــانيه هاااام لماده الـ[prose] ...ْ~
 

Allegory : is a mode of representation conveying a meaning other than the literal. Allegory teaches a lesson through symbolism. Allegory communicates its message by means of symbolic figures, actions or symbolic representation. As a literary device, an allegory in its most general sense is an extended ****************phor .
Allegories are generally stories that will teach you something concerning the difference between right and wrong, good vs. evil, wisdom vs. foolishness.
an allegory is a story with two meanings, a literal meaning and a symbolic meaning.
Samuel Johnson's work Rasselas contains either a gloomy or a tragic moral about either choosing the eternal over life or about relief from the pains and difficulties of a tragic life. There has been much scholarly debate about what exactly Johnson did in Rasselas, but its appeal and importance continues today and is, in fact, growing. Some critics say that Johnson's moral ends in despair because life is abandoned while eternity is sought. Other critics says his moral ends as a tragic situation where the pains of life must be escaped; that their quest for abundant happiness was mistaken. Some critics call Rasselas a pseudo-oriental novel and note it is a genre that had a very brief life in Johnson's era before being overwhelmed by the quest for greater and greater realism in the novel genre.



البراغراف الاول حق allegory ..الكلمه الاخيره اللي مكتوبه كذا ***** هي(****************phor) بس مو راضي تضبط مادري وش سالفه النسخ

رد: بــــنــآآت ســـنه ثــانيه هاااام لماده الـ[prose] ...ْ~
 

• The Nature of Happiness- Themes-
Most commentators who have analyzed imagery of landscape and the natural world in Rasselas have looked at the paradisiacal descripion of the Happy Valley from which Prince Rasselas and his party escape.(1) To approach nature and landscape in Rasselas in these terms is to see it as something that Rasselas and his group reject in order to begin their quest for an acceptable "choice of life." This is to suggest that landscape and the natural world do not have a major role in that quest, as the still-naive Rasselas can already reject nature's fascination as the source of a happy life before he is educated by the experiences which constitute the narrative. By contrast, I wish to suggest that Rasselas' party is confronted by what might be called the "choice of nature" - the hope that life in natural surroundings will be of lasting happiness - at a later stage during its travels and that such a choice of life is pictured as a seductive and recurrent delusion which besets moral actors. As such, nature and landscape are far more than a "background" or "springboard" in Rasselas, and it follows that they are important as an exemplification of Johnson's Christian view of moral choice. The contours of Johnson's view of moral choice will be further illuminated by juxtaposing the response Ellis Cornelia Knight made to Johnson in Dinarbas, her 1790 "continuation" of Rasselas. In Dinarbas, Knight recognized Johnson's skepticism about the role of nature and landscape in a happy life, and responded to it by establishing a positive vision of the "choice of nature" in a moral life. I will suggest that these conflicting views of the "choice of nature" relate to the differing theological positions of Johnson and Knight.
Many structural divisions of Rasselas have been suggested,(2) but the most important section from the present perspective is chapters 19-22, which deflate delusions about place, nature, and landscape and their relation to human happiness. These chapters act as a unit with the claims being made for the pleasures attached to place ascending from the aesthetic to the sensate, from the sensate to the mental, and from the mental to the divine. Johnson treats these delusions about place with increasing firmness and ridicule, accordant with the increasing danger of the error being committed in the choice of life? Johnson returned to these delusions throughout Rasselas, The four chapters act as a chain of events, a structure characteristic of philosophical tales such as Rasselas. Johnson's chain of events in chapters 19 to 22 ends with the destruction of rationalistic conceptions of the Chain of Being, incorporating them as the highest and most profane delusion about man's relationship with nature, and completing a sequence which begins with the farcical errors of the pastoral.
Rasselas and his companions escape the pleasures of the "happy valley" in order to make their "choice of life." By witnessing the misfortunes and miseries of others they come to understand the nature of happiness, and value it more highly. Their travels and enquiries raise important practical and philosophical questions concerning many aspects of the human condition, including the business of a poet, the stability of reason, the immortality of the soul, and how to find ****************************ment. The tale suggests that wisdom and self-knowledge need not be entirely beyond reach.

• Tabula Rasa:
if a person is like am empty sheet of paper- any body can write on it- like an infant- a newly born baby- he is a Tabula Rasa- he does not know anything- he does not have any memories- and then his parents start teaching him- he starts to know people- he grows up- gets information and form his character
While living in the valley, Rasselas and his group did not have experience of the world outside the valley. The princess was afraid when escaping the valley. Rasselas and his sister were Tabula Rasa. They start their searching for happiness. They start writing collecting knowledge as if writing on that blank sheet.
After escaping from the Happy Valley and an initial period in Cairo, Rasselas' group sets out to find a hermit, to "enquire whether that happiness, which public life could not afford, was to be found in solitude. It is in the chapters describing this journey that the "choice of nature" is discussed and found wanting.
In chapter 19, "A glimpse of pastoral life," the route to the hermit's cave "lay through fields, where shepherds tended their flocks. Imlac points out that "pastoral simplicity" has frequently been celebrated .
In the Happy Valley of Rasselas, however, where "every desire was immediately granted," Johnson makes it quite clear that the young Prince of Abyssinia is most certainly not happy. Laments Rasselas, "I am hungry and thirsty like [a beast], but when thirst and hunger cease I am not at rest; I am, like him, pained with want, but am not, like him, satisfied with fullness" .
For Rasselas, at least, the satisfaction of desires--Johnson's own definition of happiness--obviously does not bring happiness.

This is taken from the written lectures of Dr. Maha

Themes- the nature of happiness in Rasselas
in "Rasselas", Despite having everything in the Happy Valley, people there are not happy. They are described as prisoners. Despite all the elements that are there in the Happy Valley, there is unhappiness. Rasselas feels unhappy this is why he decided to leave the valley to the outside world. He is not satisfied with his life in the valley. This unhappiness is the motif that caused him to go and see the outside world. It is because of human curiosity, the desire for knowledge. He wants to have first hand knowledge. He does not want to get it from lessons. He wants to have his own experience in life.
The author hints to some things in chapter 1. these hints come true in chapter 2. He just hints that these people are living in luxuries, happily, having all sources for entertainment, but they are like prisoners. This is what happens actually in chapter 2. Rasselas starts having the feeling of boredom. He begins to question his teachers. He starts having this idea of escape. Most of the themes are in the first chapter. In the following chapters they are realized as we read along in the novel.
One of the major themes in the novel is the desire for first hand knowledge. The nature of happiness is another major theme. The novelist is a pessimistic. He thought that people can never be happy- there is no happiness on earth. Happiness is something allusive. Happiness has an illusive nature.
Samuel Johnson was mainly a philosopher- a man of ideas. He always thinks about the nature of things.
In Rasselas the theme can be about the nature of happiness, the human desire to get first hand experience. This is something philosophical or serious. Johnson wrote many books about philosophy. This is the only book that can be considered as a novel. Some critics say that it is not a true novel; it is a book of moral allegory, philosophy.
One of the important themes in Rasselas is the theme of
freedom.

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مشكووووووووووووره ما قصرتي

رد: بــــنــآآت ســـنه ثــانيه هاااام لماده الـ[prose] ...ْ~
 

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ياقلبي عليك الله يوفقك يارب
والله ريحتينا
صحيح طويل بس احسن من ولا شي

رد: بــــنــآآت ســـنه ثــانيه هاااام لماده الـ[prose] ...ْ~