RF Energy Harvesting - Literature review Example | Topics and Well Written Essays - 3000 words

RF Energy Harvesting - - Literature review Example Energy harvesting allows for recycling and harvesting of wasted ambient electromagnetic energy to cater for the energy requirements of devices suing wireless technology such as wireless personal area networks (WPANs), wireless local networks (WLANs) and Cellular networks. In RF energy harvesting, electrical power is transmitted from one location to another without the application of an artificial conductor. As such, there is a significant requirement for rectennas to be present in the circuit as they important in the harvesting of ambient RF power. The rectennas should be preconditioned for efficient energy harvesting by ensuring good performance at low incident power density, relative high rectification efficiency at wide bandwidth and arbitrary polarization. The advantage of harvesting energy using rectennas is in its ability to generate unlimited energy due to it unlimited lifetime without the need of replacement as in batteries. Furthermore, the energy generated is green and ther efore suitable or energy sustainability (Suh & Chang, 2002). The term rectenna refers to a rectifying antenna that serves to combine the functions of high efficient rectifier circuits and an antennae at microwave power transmission systems. Rectennas were developed with the aim of completing the wireless power transmission system. The purpose of the rectennas is to convert electromagnetic wave into DC power after being received. Rectennas can exists in the their simplest form where they consist of multiple receiving antennae elements that enter a low pass filter circuits that is usually terminated at certain rectifying diodes. In RF energy harvesting, a rectenna is used due to its desirable characteristics; the efficiency of energy harvesting resulting from conversion of microwave power to DC power can reach 85% and they can be designed to cater for different desirable frequencies capable of harvesting RF power that is easy to design and economical

Changes in Technology Essay Example for Free

Changes in Technology Essay The many changes in technology over the years greatly impacted the development of early human societies. Agriculture, religion, and competition between groups are just a few of the many things that were greatly impacted by the changes in technology. New inventions and ways of thinking of things made a huge difference in the world. There have been many changes in technology through out the years and in the development of early human societies. There were many changes during and after the classical age when it comes to agriculture. The invention of crop rotation and irrigation helped a lot in agriculture. They made farming much quicker and easier. Jethro Tull’s inventions of the seed drill and horseshoe also helped speed up the farming process. The seed drill made planting easier by planting seeds deep in the ground so they aren’t washed away. Horseshoes allowed horses to plow much quicker than before, which increased productivity. The increase of farming also made life a lot easier by allowing for less nomadic living due to the crops being so close to home. These inventions, as well as having more food from farming, are the reason for agriculture being as technologically advanced as it is today. Like agriculture, religion was also hugely impacted. Religion has always been very important in human societies. In the early years, religions such as Christianity and Buddhism introduced the idea of mutual intolerance. Mutual intolerance was the acceptance of disagreeing with another religion. Islam, Buddhism, and Christianity are just a few examples of the religions in this time. Things such as improvements in tools and weapons changed competition between groups. As time went on, there were more and more developments when it came to agriculture, engineering, and tools. The tools becoming more advanced led to the ideas of better weapons. Because weapons and tools kept improving, they began to be used to obtain power more regularly. In turn, groups like the Aztecs, Toltec, Mayans, and Oaxaca began fighting with these weapons in competition between groups. These examples of change in agriculture, religion, and competition between groups show that technology greatly impacted the development of early human societies. Whether it was because of inventions or different perspectives on things, these societies were obviously greatly impacted. With this information, it is clear that there have been many changes in technology through out the years and in the development of early human societies.

Racial Stereotypes In Disney Movies

Racial Stereotypes In Disney Movies The objective of Disney films was to transport its viewers to a magical realm of enchantment and endless possibility. Disney offered a supposed alternate paradigm in which there was the promise of a Happily Ever After. It aimed at appealing to audiences young and old and hoped to find universal viewership. Walt Disney once stated that Of all of our inventions for mass communication, pictures still speak the most universally understood language. And although it did reach audiences far and wide, for a young Indian girl watching The 1937 Disney adaptation of Snow White and The Seven Dwarfs, it gave her very little to identify with or relate to. Snow White, the first on-screen Disney Princess was rendered With lips as red as rubies and skin as fair as snow. Blatantly epitomising Western ideas of femininity and beauty, films like Snow White alienated the Non-western viewer. They created a fantasy that was centred on fixed archetypes of beauty and desirability which catered to the white, western population and had no room for anybody else. Eventually, the industry was criticised for its focus on a singular ethos and restriction to the First World. Consequently, the last decade of the 20th century saw Walt Disney Pictures release films that were now aimed at broadening its cultural spectrum. Alladin, debuted as Disneys first attempt to explore a different cultural terrain. Released in 1992, it was later followed by other culture specific films like Mulan and Pocahontas which opened in cinemas in 1998 and 1995 respectively. These films signalled a distinct departure from films that were pivoted around Western protagonists and their lived experiences. Although this new brand of films hoped to establish a sense of cultural inclusivity by venturing beyond the Western World, what became clearly evident in the process was a heavy dependence on racial stereotypes and caricatured depictions of culture. Elena Di Giovanni, in her essay Disney Films: Reflections of the Other and the Self, states that Disneys selection of certain cultures which it chose to portray, was not a choice that was arbitrary and unplanned. According to Di Giovanni, the reasons for selecting these cultures can be ascribed to precise cultural and ideological strategies. The cultures depicted in these films are either conventionally considered to be somehow inferior if juxtaposed with modern Western Civilisations and to the narrating American culture in particular, as suggested by the Saudi Arabian-born scholar Ziauddin Sardar. Edward Said was one of the first scholars to examine the complex relationship between the Orient and the Occident, one that he found to be a relationship of power, of domination of varying degrees of a complex hegemony In his 1978 publication of Orientalism, Said One of the first scholars to give a sharp account of these biased cultural encounters was Edward Said in Orientalisrn(1978). Even though primarily concerned with tracing the history of the Orientalist attitude by the West in literature, Said does not fail to consider the importance of new technologies and the media in the proliferation of this unjust tradition: One aspect of the electronic, post-modern world is that there has been a reinforcement of the stereotypes by which the Orient is viewed. Television, films, and all the medias resources have forced information into more and more standardized moulds. More recently, Ziauddin Sardar has echoed similar ideas in his 1999 publication of Orientalism, a book he writes, as assort of tribute to Saids work, therefore titling it the same. The main interest of Sardars book, whose approach is even harsher than Saids, lies in his detailed reflections upon the new, modern ways by which the Orientalist attitude manifests itself and is still spreading nowadays. By way of introduction to his work, Sardar declares that even though the project of Orientalism has way passed its sell by date, it is colonizing new territories, such new territories being related to the new geographies which are shaped and controlled by contemporary means of mass cornmunication like the cinema. A whole chapter of Sardars work is devoted to Orientalism in films, where the author sets out to explore the treatment and manipulation of other cultures within the discourse of cinema, across different genres, including cartoons, and where he makes ample reference to the Americ an hegemonic control of the cinematic medium. Sardar states that otherness is generally treated as a pattern book from which strands can be taken to draw up cultural representations which serve the purpose of entertaining audiences while reinforcing, by contrast, the superiority of the narrating culture. Thus, the the commodification of culture takes place whereby visual and verbal elements belonging to a distant world are taken and made suitable for smooth reception within more powerful socio-cultural settings. Aladdin, which was based on the Arab folktale of Aladdin and the magic lamp from One Thousand and One Nights, became the most successful films of 1992, grossing over $502 million worldwide. However, almost instantly, it was met with criticism from the American-Arab Anti-Discrimination Committee. The movie quite literally translated into an Orientalist fantasy. With glaringly distorted depictions of Arab culture, and a few pointedly offensive remarks, the movie has gone down in history as one of Disneys most controversial films. The film, which is set in the fictitious kingdom of Agrabah, introduces an ensemble cast of characters: Aladdin, a young street urchin, Jasmine, a jaded princess, Jafar, an avaricious minister of Court and Genie, the ebullient prisoner of the lamp. Although the film seems to focus on the characters as individuals, it is difficult to dismiss the overall denouncement of Arab culture, as is evident in the treatment and presentation of Arab society in the film. The vilification of Arab men in the film can be observed quite clearly through their portrayal as thugs, sorcerers, pick-pockets or beggars. Their physical attributes also seem to echo the cultural bias, with their descriptions coloured by thick lips, missing teeth, heavy, menacing brows and hooked noses. However, what is interesting to observe, is the decidedly different treatment afforded to the central protagonists. Both the hero and heroine are presented as almost exact counterparts to the white, suburban youth of the west. Aladdin seems fairly content in disinheriting his Arabian heritage, as he is cleverly christened Al, and exhibits American mannerisms through his style of speaking in the film. In the same vein, the character of Jasmine is equally americanised. Jasmine, though sporting dark flowing hair and with darker skin than her counterpart princesses in earlier films, still retains blue eyes. Though Jasmine must reflect an Arabian image, the films producers seem to find i t necessary to leave at least a vestige of tangibility that Western audiences can relate to. What one is left to ponder is whether these characters would have appealed to western audiences, had they not been endowed with these traits? This example recalls Saids own observations on Orientalist attitudes. Bring in said here. And Elena di Giovanni A whole new world then move to another song that was in fact more noteworthy. Most noteworthy, however is the opening sequence of the film, which was later revised due to harsh criticism and protests. Aladdin opens with the expository song Arabian Nights which includes the lyrics PEDDLER: Oh I come from a land From a faraway place Where the caravan camels roam Where they cut off your ear If they dont like your face Its barbaric, but hey, its home The blatantly offensive final line had to be eliminated from the home video version of the film as a consequence of the numerous protests the Disney Company received after international release. However, all the other subtle and indirect hints at the American cultures position of supremacy over the narrated Other, which is deliberately kept ambiguous and undefined in historical-geographical terms, remain untouched, and continue to carefully shape the viewers perception. One of these subtle instances in the movie can be seen in the same opening sequence. The first words which are uttered by the peddler contain an unmistakable, conventional reference to the culture portrayed: PEDDLER: Ah, Salaam and good evening to you worthy friends. The worldwide-known Arabic greeting is, however, immediately followed by good evening, as if to compensate even for the faintest sense of estrangement the viewer might feel upon hearing salaam. Orientalist preconceptions find their way into the Disney adaptation of the Chinese legend of Hua Mulan. Walt Disney Pictures released Mulan in June, 1998 and it was the thirty sixth animated feature in the Walt Disney Animated Classics. Mulan, which was once again infused with orientalist imagining of culture, uses a host of long-established, worldwide-known stereotypes on the visual as well as verbal levels. As Elina Di Giovanni points out, cultural metonymies are very often related to specific domains such as food, which provides universally identifiable socio-cultural references and ensures easy, if strongly stereotyped identification of different nations and peoples. In the case of verbal stereotypes, references to other cultures clichà ©d words and expressions tend to draw from common categories such as greetings, exclamations and titles. Greetings and exclamations, though not necessarily connected to the stereotyping of cultures, can nonetheless be frequently used to support cultural representations as they ensure simple and immediate identification. In the opening sequence of Mulan, the 1998 film which portrays the Chinese culture at the time of the invasions by the Huns, the visual and verbal cultural stereotypes employed do not contain any derogatory reference, but they are equally highly conventional. An instance of this can be seen in the portrayal and dialogue of the emperor of China who, incidentally, is always shown with the image of a golden dragon at his back to address his army generals in a situation of emergency. He is shown to exhibit a typical trait which is often associated with the Chinese culture, using words of wisdom to describe the fate of his country: EMPEROR: single grain of rice can tip the scale Moreover, one can note that the reference to the most popular element of the Chinese culinary tradition does not appear by coincidence in the emperors line. The shot which immediately follows features a large bowl of rice in the foreground with a pair of chopsticks lazily picking at the rice. This image is used in the film to introduce the protagonist herself, who will be very slowly revealed to the audience starting from her hand holding the chopsticks. But even more noteworthy, is that fact that the bowl of rice which alluded to in the beginning by the Emperor, and used in the introducing of the protagonist, Mulan is then later appropriated to serve American cultural interests by replacing the contents of the bowl(rice), with porridge and rashers of bacon and fried eggs, which make up Mulans breakfast. The bowl which contained rice in the opening scene has been deprived of its typical, if also highly conventional, Chinese content to be replaced by what looks more familiar to the American viewers, although totally remote from the eating habits of Chinese soldiers. Moving from visual to verbal examples, the use of language is an obvious vehicle for further consolidating the presence of American culture. It is worth pointing out that all the main characters in the films, although belonging to distant and exotic worlds, speak with perfect American accents. Moreover, they are very often characterized by the use of non-standard, colloquial or regional varieties of American English. This is the case of the dragon Mushu in Mulan, whose dialogue is generously punctuated with contemporary, informal American expressions. Similarly, in Aladdin, the most striking, informal and modem use of Ameriean English is to be found in the lines uttered by the genie of the lamp, appearing in different guises and often mimicking famous American personalities. His lines are filled with colloquial expressions as well as references to the contemporary American world. Pocahontas, which opened in cinemas in the year 1995, presented a thoroughly revised picture of a historical figure, appropriated suitably to appeal to western audiences. Modelled on the historical Native American figure ,Matoaka, who is more popularly known by the nickname Pocahontas, the film revamps and restructures the story of Pocahontas and showcases it as a tale where a culture under siege by British Colonialism, ends up being rescued by the White Messiah. The film clearly distorts historical facts and produces a tale that is made palatable to western audiences, with the White Settler rescuing the native tribe from a terrible fate, which, interestingly enough, would have been executed by his fellow men. The movie Pocahontas deviates from the true historical story in many ways. The most significant deviation is Pocahontas age and the nature of her relationship with John Smith. In the movie, Pocahontas is portrayed as a twenty year old woman who falls in love with John Smith, and he with her. From what we know of the historical record, she [Pocahontas] was a child when they met, probably between 12 and 14, and Smith was about 27, states Thomasina Jordan, the head of the Virginia Council on Indians, and herself a Wampanoag Native-American. However, it is not just her age that has been altered in the film version. Even her physical appearance is rendered far from factual. The on-screen Pocahontas is designed to be a tall, attractive figure, with dark, flowing hair and sharp features. This depiction in the film has been clearly designed to cater to the male fantasy of the young, exotic woman. Moulded from the Orientalist perspective, she is seen as the enigmatic princess, who captivates the young John Smith with her gentle spirit and exotic beauty. Moreover, the relationship between John Smith and Pocahontas, was that of a young girl and an older man. The relationship that the two share in the movie is entirely fictitious and completely inaccurate. Another deviation is John Smiths attitude towards the Native Americans. In the movie, Smith defends the Native-Americans, and dons the mantle of the White Messiah. Abandoning his fellow men, Smith advocates the legitimate right of the natives to possess their own land. He states that the British are the intruders and have no authority to colonise and usurp the land of the natives. This heroism, is however absent in factual accounts of the story. In reality, Smith believed that the English had a right to the land and he was not an advocate for the Native-Americans. Disney also distorts the facts about Governor James Ratcliffe. In the movie they portray him as a villainous character. At the end of the movie he tries to shoot Chief Powatan, but shoots John Smith instead. After he does this, his own men make him a prisoner and send him back to England. However, this is not confirmed in the historical account. Thus, it is evident, that even through Disneys attempt to create a more panoramic view of Society and the world, by retelling tales rooted in different socio-cultutal contexts, it is unable to rid itself of omniscient Western ideals which dictate the ways in which Non-western cultures are received. The non-western cultures can only be understood when either juxtaposed with western traditions or appropriated to appeal to a western audience. The appeal of a non-white prince must be countered with distinctly Americanised mannerisms. Tales from the East seem only to be tangible if they propagate long standing stereotypes and reinforce Orientalist preconceptions. While Disney paints portraits of cultural landscapes and attempts to traverse into the world of The Other, the question remains as to whether it is possible for the West to tell tales of a Non-White civilisation, without all the trappings of stereotypes and exoticism. Can a Media Giant like Disney truly showcase different cultures, without insinuating Western Supremacy over them all? Can they truly paint with all the colours of The Wind?

The Importance of Freedom in Chopin’s “The Story of an Hour” Essay

Kate Chopin’s â€Å"The Story of an Hour† grabs its readers from the start and creates an unexpected twist at the end of the short story. Louise Mallard is given the news that her husband has died in a terrible train accident. To her surprise, he arrives home and â€Å"did not even know there had been one† (Chopin, 607). Upon the death of Louise who once believes she was a widow only to find that her husband is still alive, the confusion begins. The death of Louise is questioned by many critics as a state of shock, depression, and sadness. However, Mark Cunningham’s criticism of Kate Chopin’s â€Å"The Story of an Hour† states that her death was instead a discovery of freedom from the physical strains of her marriage with her husband and societal views on women. Cunningham argues that at the sight of her living husband, â€Å"Louise’s death lies elsewhere: in the joy† (Cunningham, 49), that she had finally escaped her marriage a nd the burdens it placed on her life. Cunningham also states that it’s possible that Louise didn’t actually even see her husband but that it doesn’t necessarily matter. Lastly, Cunningham argues that not only does she escape the strains of the marriage, but Louise also escapes society’s natural and degrading views on women and the place they hold in society. In best judgment, Cunningham does an exquisite job at defining the meaning of the significance of Louise’s death. However, I will argue that Louise Mallard’s sight of her husband is important to study because it emphasizes her desperate escape from her physically dangerous marriage, which also needs to be considered. I think emphasis should be placed on the idea of symbolism and the role it played in explaining Louise’s freedom from her marriage. It could be beneficial to ... ...opin, 607). Finally, Cunningham stated that it’s not important whether or not Louise saw her husband before she died. But, I think its important to address that she did see her husband, because this symbolizes her final stretch to freedom. Cunningham’s criticism was certainly successful in creating an understanding of why Chopin wrote the short story in the nineteenth century. Women were in a very tough place in society, but for some like Louise Mallard, there may have been other factors that made freedom such a desirable hope. Works Cited Chopin, Kate. â€Å"The Story of an Hour†. The Norton Introduction to Literature. 10th ed. Eds. Alison Booth & Kelly J. Mays. New York: W.W. Norton, 2010. 607-608. Cunningham, M. â€Å"The autonomous female self and the death of Louise Mallard in Kate Chopin’s Story of an Hour.† English Language Notes. 42.1 (2004): 48-55.

Preserving Water is Preserving Life Essay

There are various resources that the Earth provides its inhabitants, but the most important natural resource is water. However, despite the fact that water is an irreplaceable natural resource, humans tend to abuse without knowing the implications. It is necessary to save water not only because it is a very manageable resource (Padmavathy & Malarvizhi, 2006), but also because of the fact that water provides life to every living thing on Earth. Without it, life cannot be sustained: humans can survive weeks without food, but without water, they will only be able to survive for a few days. Apart from this, water also sustains the growth of life in forests, jungles which are the habitats of other species. Unfortunately, as much as the world would like to believe that nature’s resources would last forever, such is not possible. Water is a finite source, and only about 0. 024% of all the water resources in the world is accessible, while the rest of the world’s water supply consists of oceans and inaccessible freshwater in the deep earth (Dauvergne, 2005). Humans, animals, and plant life will not be able to subsist without water; plant life would not be able to grow, and animals which eat plants will not have any food supply. These animals will deplete in numbers, they will devastate the food chain and bigger animals which eat these animals will also lose their food supply. If animals continue to thin in numbers, they would eventually become endangered, and unfortunately, it is possible that they may become instinct. In order to preserve life on Earth, every individual should have the initiative to save water. There is a need to educate people of the implications of losing freshwater on Earth, for the first step to understanding would be education. If people pitch in and do their part for the preservation of water, life on Earth may have a chance in subsisting for generations. References Dauvergne, P. (2005). Handbook of global environmental politics. Cheltenham: Edward Elgas Publishing Limited. Padmavathy, S. & Malarvizhi. (2006). Conservation of protected water resource in household. In G. Chandrakumar & N. Mukundan, Water resource management: Thrust and

A Just War Where Fake Faces the Reality

A Just War Where Fake Faces the Reality Plato’s Concept of War: Learning to be Decent In spite of the fact that the mankind has been leading wars all the history long, the periods of peace and quiet changing with the devastating fights, most philosophers take the humane approach when considering the idea of war, thus regarding the latter as inappropriate.Advertising We will write a custom essay sample on A Just War: Where Fake Faces the Reality specifically for you for only $16.05 $11/page Learn More Among them was the great Plato, who understood that even the resilience of the world could not take constant battles one changes with another. Claiming that war can be neither just, nor rescannable, he claims it to be one of those inevitable but destructing things. In his early works, Plato seemed to take the position which nowadays could be called a humanistic one, considering that the states at war are destined to face terrible disorders. Plato considered that there were actually no winners i n this game, for even the states which win the war are to face the devastation, the famine and the misery of the war. Plato’s logic was that both countries are destined in be in ruins as the war ends, and the tasted of victory would be far too bitter to triumph. In his dialogue with Alchibiades he says that he finds the war unjust and contradicting human’s nature. Arguing Achibiadus back his reasoning of war as an action completely unjust, he says: Soc.: Now, what of this? Whom will you advised the Athenians to wage war against, those behaving unjustly, or those practicing the just things? Alc.: What you are asking is a terrible thing; for even if someone had it in his mind that war ought to be waged against those practicing the just things, he would not admit to it, at least.[1] The sarcasm of Socrates cannot but be admired. With controversial statements he pushes his opponent to thinking that war is an unjust witch with an ugly face, a thing which has nothing to do w ith humanity and decency.Advertising Looking for essay on philosophy? Let's see if we can help you! Get your first paper with 15% OFF Learn More Augustine: Leading a Christian War Whenever there is a need to balance the justice between the states, either ruler has to resort to strict measures and to call people to protect their homeland and fight for the ideas which they appreciate most. According to Augustine, war can be used as a defense mechanism against the invaders or a weapon to fight with for people’s beliefs and faith. Augustine’s doctrine suggests that war can be just, and, moreover, that it has to be just. In his understanding, the sacred idea of protecting the homeland and the faith from the pagans and the unfaithful means more than the earthy life. The ideas of Augustine proclaim fighting for justice, and it seems that he was more than determined to win in his fight. Considering the just war as the means to restore the peace on the e arth, he interpreted the idea of war as the idea of serving the homeland and the religion of the forefathers. Taking into consideration Augustine’s understanding of peace and the peace in a state, it is possible to presume that Augustine considered war as another means of piece-making: Because the name â€Å"peace† is also frequently used with respect to things which are subject to death, where there is certainly no eternal life, we prefer to call the end of this city, where its highest good will be, â€Å"central life† rather than â€Å"peace†.[2] Thus, Augustine was gear up for war much more than Plato with his ideas of justice as peaceful problem-solving. Understanding that people are quite unlikely to submit to the other faith and other state ruler without struggling, Augustine considered war the only way to convert the unfaithful. To be more metaphorical, his idea of war was the position of a stronger state, while the mild ideas of Plato were the pos ition of the strongest state. The Two Ideas Compared Considering the viewpoints of both philosophers, it is necessary to say that Plato’s arguments on leading the war clash with the ideas of Augustine in quite a conflict. In contrast to the weighed and reasonable ideas of war which Plato suggests, Augustine molds the basis of the war ideology on the idea that war can be a means to achieve piece. In contrast to Augustine, Plato thinks that prudence and strategic thinking is the key element of war: â€Å"Don’t you know that when we make war we begin to wage war after accusing each other of some affront and what term we use when we begin?†[3] Plato wants to analyze the war, making it closer to a chess game where the leaders have to think logically and make its course more predictable.Advertising We will write a custom essay sample on A Just War: Where Fake Faces the Reality specifically for you for only $16.05 $11/page Learn More A brillia nt strategist, Plato emphasizes the importance of the soldiers as the layer of society which will help the rulers to achieve the glory and to make the lives of the citizens safe. As a philosopher, Socrates understands that every element in the chain of state life is important; once letting one element loose, the chain will get broken for good. Thus, Plato’s strategy-and-order structure sounds as a well-thought idea of a state. In contrast to Plato, Augustine suggests something completely different. What Augustine makes prior for the state is the faith and the religion. In Augustine’s understanding of the duty of the Christians, the latter are supposed to fight for their ideas as hard as they can. Avoiding expressing his ideas of what makes a just war, Augustine still made it clear that the three elements of justice must be present to call war a decent fight. â€Å"The three jus ad bellum criteria of rightful (or legitimate) authority, just cause, and right intention, and even hint at the connection between the latter come to be called jus in bello†[4]. Thus, Augustine admits that war can be just, and he insists that there are certain elements which make it such. Owing to the fact that â€Å"Augustine was never elaborate in his comments on just cause†[5], it is possible to suggest that the great philosopher was more of a tactician, while Plato was a strategist, which predetermined the difference in their understanding of war. Nevertheless, the great theories of the ancient philosophers survived the time testing and reached our epoch. Denying the possibility if just war, Plato’s ideas prove not a bit less important than the ones of Augustine, and vice versa. The ideal war is impossible, so people had better start making the ideal peace. Bibliography Reighberg, Gregory M., Henric Syse and Endre Begby. The Ethics of War:  Classic and Contemporary Readings. New York, NY: Blackwell Publishing, 2006. Print. Footnotes . Reighberg, Gregory M., Henric Syse and Endre Begby. The Ethics of War: Classic and Contemporary Readings (New York, NY: Blackwell Publishing, 2006), 22 . Reighberg, Gregory M., Henric Syse and Endre Begby. The Ethics of War: Classic and Contemporary Readings (New York, NY: Blackwell Publishing, 2006), 78 Reighberg, Gregory M., Henric Syse and Endre Begby. The Ethics of War: Classic and Contemporary Readings (New York, NY: Blackwell Publishing, 2006), 22 Reighberg, Gregory M., Henric Syse and Endre Begby. The Ethics of War: Classic and Contemporary Readings (New York, NY: Blackwell Publishing, 2006), 81 Reighberg, Gregory M., Henric Syse and Endre Begby. The Ethics of War: Classic and Contemporary Readings (New York, NY: Blackwell Publishing, 2006), 82

How Athen took over leadership of sparta after the persian wars essays

How Athen took over leadership of sparta after the persian wars essays HOW ATHENS TOOK OVER LEADERSHIP OF SPARTA AFTER THE PERSIAN WARS During the period of Greek history from the last years of the Persian Wars till the beginning of the First Peloponnesian War, the primacy of Sparta declined whileAthens was gaining increased influence in Greece. The Athenian, Thucydides (460-400 BC), one among few contemporary historians, left behind the most creditable records about this period. Although he did not give enough documentation for many events he described, his Histories remained the main resource of the facts from that time. In consideration of the fact that he was an Athenian and a participant of the Athenian army, future historians could not entirely count upon his writing. In the 480-479 BC there was great anxiety about the strength and magnitude of the Persian threat. Although the Greeks had managed to force Persians retreat from the Greek mainland, the danger of reconquest by the Persians was still present. In the battle of Plataea (479 BC), the Greeks, under the Spartan regent and general Pausanians, obliterated the Persian army. The Greeks also won a naval victory at Mycale. Although the war drugged on for many years, these two victories marked the end of the Persian threat to Europe and the beginning of the period of Greek greatness. The idea of panhellenism - the awareness of Greek unity- appeared as a reaction to the fear of the Persian invasion. This is how Persia helped the Greece to recognise their identity, which gave significance to the year 479 BC to be marked as the beginning of the Classical Greek period. At the other side, the year 479 BC does not represent a vital turning-point in politics. Spartas control over her allies was still unbroken. After the Greeks triumph on Plataea, when the fear of the Persian invasion decreased, the idea of the united Greeks started diminishing. Phthonos (envy) was what characterised the relation...