What Happened to Disco? Essay -- essays research papers

What happened to Disco? Bellbottoms, afros, music, sex and drugs can best describe the Disco Era. The Disco Era was a care-free time in which there were no rules. People danced the nights away. Most of the people of the Disco Era lived normal lives, working nine to five jobs during the week, but when the weekend rolled around they put on their bellbottoms and dancing shoes and hit up the Disco Clubs. This is an era that will never be forgotten but will probably never be relived. Disco is said to have begun in the gay nightclubs of New York City in the mid 1960's. At these clubs Deejays played records from little known black artists and quickly and accidentally began channeling underground music to the population. This quickly caught the attention of major record production companies. Up until this point in time, deejays didn't get very much respect for their profession. Disk Jockeys began to play a major role, and soon they became celebrities, in the entertainment world. The whole idea to "Disco Music" was mixing recorded music with other forms of music. This included mixing it with live music as well as mixing it with other recorded tracks. As this type of sound became very popular, recording artists started mixing different types of music in the recording studio. There were so many popular artists during the Disco Era, and much of their music is still listened to today. One particular group that gained much fame during this era was the Bee Gees. When the Bee Gees first came out their popularity skyrocketed. They were said by many to be the next Beatles only with a different type of music. Those who did characterize them as the next Beatles were exactly right. They produced number one hits one after the other. Some of their biggest hits were placed on the soundtrack to Saturday Night Fever, which became the biggest selling album in history up to that point. Saturday Night Fever, starring John Travolta, was a movie based on the life of Disco. John Travolta became a cultural Icon to young males during the 70's. Every guy dressed like him and wanted to live like him, and every female wanted to date him. This movie became one of the biggest influences on disco goers of this era. Before this movie came out, disco was very popular. After the re lease of the mo... ...because they acted like themselves. They didn't feel as though they had to be "Politically Correct" anymore. They went out and did what they wanted to do, when they wanted to do it, including, the chronic drug use and the careless sex. The sad thing about the Disco era is, although it will always be a part of our culture as a nation but it will never make a comeback. Sure, people still wear bellbottoms, and there are still hippies and disco music is still very popular, but the United States has become too modernized for the disco era to ever make a comeback. Personally, I think that it would be very cool if it were to make a comeback. I think that it would be fun to wear bellbottoms and crazy shirts, but I'm sure that I would get sick of it very quickly and go back to the way that I am used to living. First of all, the music industry would never allow for new disco acts to burst upon the scene. The music industry is what got the era going in the first place. Secondly, the United States government would never allow for such an era to occur again. The Disco Era will always play a very important role in the history of the United States and will forever live on in spirit.

Talk Show Example Script

HIGHER SCORE TOEFL, TOEIC and IELTS classes for serious students How to Paraphrase Effectively Introduction â€Å"Paraphrase† is a verb which means to re-write a phrase or sentence with the same meaning but using different words. Paraphrasing is a very important skill for most English tests, including TOEFL iBT, IELTS and TOEIC Speaking and Writing. In TOEFL iBT, for instance, paraphrasing is an important skill in the reading section, in the listening section and, above all, in the speaking and writing sections of the test. Here is a quick example of paraphrasing using a phrase from the paragraph above: 1. Paraphrasing is a very important skill for most English tests. † 2. â€Å"For many tests of English, being skilful at paraphrasing is extremely important. † Notice how the paraphrased version (sentence 2) changes some vocabulary (e. g. , â€Å"extremely† for â€Å"very†), changes the word order (e. g. , â€Å"tests of English† for â€Å"Eng lish tests†) and changes the grammar (e. g. , â€Å"being skilful at paraphrasing†¦Ã¢â‚¬  for â€Å"Paraphrasing is a very important skill†¦Ã¢â‚¬ ) These are the three main ways to paraphrase and by combining all of these methods, you can achieve clear and accurate paraphrased sentences.The next sections will look at these methods in more detail. Paraphrasing Method 1: Use Different Vocabulary with the Same Meaning Most students try to use this method, but actually it can be difficult to use. The reason is that although English has many synonyms such as ‘large’ or ‘big’, it is unusual for these words to have exactly the same meaning. So, if you try to use a lot of synonyms when you paraphrase, you might produce sentences that are not natural English. Unnatural sentences are likely to reduce your score more than small mistakes because the reader may not understand what you are trying to say.For example, look at this original sentence and two paraphrased equivalents: 1. â€Å"It can be difficult to choose a suitable place to study English. † 2. â€Å"It is often a challenge to pick up (x) a relevant (x) school to learn English. † 3. â€Å"It is sometimes hard to select an appropriate place to learn English. † For non-native speakers, these three sentences might look like they have the same meaning. For native speakers, however, sentence 2 is unnatural. The first problem is â€Å"pick up†. This expression does NOT have the same meaning as â€Å"choose†, so this part of the paraphrased sentence is actually wrong.The second problem is the word â€Å"relevant†. In some cases, â€Å"relevant† and â€Å"suitable† are good synonyms but in this example they are not This article is copyright Higher Score, 2007. It may not be reproduced in whole or in part in any form without permission. www. higherscore. ca [email  protected] ca HIGHER SCORE TOEFL, TOEIC and IELTS clas ses for serious students How to Paraphrase Effectively close in meaning at all. Sentence 3 is a much better paraphrase of sentence 1 because all of the words have the same meaning.The best advice is to follow the â€Å"100% rule† for using synonyms: only use a synonym for a word if you are 100% certain that the new word has 100% the same meaning as the original word. If you are less than 100% certain, keep the same word and use either method two or method three to paraphrase your sentence. Paraphrasing Method 2: Change the Order of Words Changing the word order of a phrase or sentence is usually safer than using synonyms because the words are the same, so the meaning must be the same.However, it is not always easy to decide which words to move or to decide to which position the words should be moved Also, when you move a word you might need to change some other words, add some other words or cut some other words to ensure that the new sentence is grammatically correct. Here a re two suggestions for how to change the word order without making errors: a. If the original sentence has two or more clauses, change the order of the clauses. 1. â€Å"If they have some help, most people can paraphrase effectively.However, practice is important because paraphrasing is difficult. † 2. â€Å"Most people can paraphrase effectively, if they have some help. Paraphrasing is difficult, however, so practice is important. † b. If the original sentence has an adjective and noun, change the adjective into a relative clause. 1. â€Å"Writing essays can be a challenging task. † 2. â€Å"Writing essays can be a task which is challenging. † Paraphrasing Method 3: Use Different Grammar It sounds very difficult to use different grammar, but actually it is easier than changing vocabulary.In addition, if you change the grammar and make an error, usually the reader will understand what you mean. However, if you change the vocabulary and make an error, ofte n the reader will not understand what you mean. So, although changing the grammar has some advantages, it is still not easy and you should practice it as often as possible. Here are two suggestions for how to change the grammar without making errors: This article is copyright Higher Score, 2007. It may not be reproduced in whole or in part in any form without permission. www. higherscore. a [email  protected] ca HIGHER SCORE TOEFL, TOEIC and IELTS classes for serious students How to Paraphrase Effectively a. Change some of the words in the original sentence into different parts of speech (you will often need to change the word order and some other words, too). 1. â€Å"The most effective way to build your English skill is to study regularly. † 2. â€Å"The most effective way of building your English skill is to do studying on a regular basis. † b. If the original sentence is in the active voice, change it to passive or vice versa. 1. To improve English, you should le arn new vocabulary on a daily basis. † 2. â€Å"To improve English, new vocabulary should be learned on a daily basis† Further Practice By using the methods and ideas given in this article, you should be able to improve your paraphrasing skill. In tests like IELTS and TOEFL iBT you will often need to paraphrase quickly, so you need to practice regularly if you are going to get better and faster. Start by practicing each method individually and then begin combining the methods until you are comfortable at using all three of them.If you want to see more examples of paraphrasing, one of the best ideas is to compare two news articles about a current event in two different newspapers. The stories will contain most of the same details, but the sentences will be different. By comparing the sentences and paragraphs you will get more ideas about how to paraphrase and see some real examples. Newspaper websites are often a good place to see two different articles without paying fo r two different newspapers. This article is copyright Higher Score, 2007. It may not be reproduced in whole or in part in any form without permission. ww. higherscore. ca [email  protected] ca HIGHER SCORE TOEFL, TOEIC and IELTS classes for serious students How to Paraphrase Effectively Useful Words The following list defines some of the difficult words used in this article. A synonym is a word or phrase that has almost the same meaning as another word or phrase. For example, ‘smart', ‘clever' and ‘intelligent' are all synonyms because they have almost the same meaning. If two things are equivalent, they are equal or almost equal to each other although they might be in different places.For example, the British ‘prime minister' is equivalent to the United States ‘president' because both the ‘prime minister' and ‘president' are the most powerful politicians in their country. If somebody ensures something, the person makes sure that something is correct or true or OK. For example, if I am going on a trip, I will check my pocket to ensure that I have my passport. A clause is a grammar word that describes part of a sentence that contains a subject and a verb. Most clauses also contain an object or subject complement.Some clauses are ‘reduced' which means that subject (and sometimes the auxiliary verb) are omitted. The phrase part of speech is used to describe the different types of words that are used in English. For example, ‘noun', ‘verb', ‘adjective' and ‘adverb' are four common parts of speech. The expression (and/or) vice versa is used to indicate that the opposite of something which was just mentioned is also true. For example, ‘If the book is on the shelf, put it in the box and vice versa' means ‘If the book is on the shelf, put it in the box and if the book is in the box, put it on the shelf. This article is provided as a free service to all test preparation students by Hi gher Score, Canada’s number one test preparation centre. Students are welcome to send copies of this article to other students who are taking a test. However, this article may not be distributed in any other way without the express written consent of Higher Score. This article is copyright Higher Score, 2007. It may not be reproduced in whole or in part in any form without permission. www. higherscore. ca [email  protected] ca

A Foresight to the Education of the Future Essay

At the beginning of the last century, students used to spend many hours at libraries looking for information. It was mostly because there were no other means to obtain the knowledge needed to fulfill the school or university’s assignments. However, for the last thirty or twenty years this situation has been changing, and with it the way we learn or in other words the way we acquire our knowledge. Nowadays, in many educational institutions the web-based research has become the most effective way of gathering information, because it allows us to find whatever we want to know in seconds. Nevertheless, if we leave aside the contribution of technology to the compilation of facts, we can realize that not because we are able to have a quick access to information it means that we understand or learn something. My goal in this paper is to discuss the influence and effects of technology in education by expressing my opinion and my analysis of Anderson, M.T. Feed. Somerville, Massachuset ts: Candlewick Press, 2012. Print. Firstly, from my point of view M. T. Anderson tries to give us a message of how technology is interferes in our everyday life and the role it plays in human communication. Additionally, I can perceive a certain degree of prediction of what the future awaits for us if we do not act to ameliorate our behavior towards the usage of technology. He presents this foresight through many themes. However, as I said before I will be only analyzing education and knowledge. To understand why this theme is important it is necessary to point out that in this futuristic schools students have a completely different education, where subjects are frivolous and do not require students to think by themselves. Additionally, people are said to be smart because the feed provides them instantly with everything they need to know. Therefore, people do not have to make efforts to comprehend and learn collections of factual knowledge. The undemanding acquisition of knowledge may sound fantastic, but if we think carefully about it, we will find that  if we do not use our own brain to learn or to do anything else, we may lose the characteristic that differentiate us from the rest of animals which is our ability to think critically. â€Å"That’s one of the great things about the feed- that you can be supersmart without ever working† (Anderson 47) this was the first evidence that made me realize that Titus, the main character and narrator of the novel, tends to confuse what being smart actually means. The first definition he gives to the word smart is to have access to information. However, this is nothing more than an aid, an element that helps us to be smart. People need to work by themselves in order to analyze and understand their findings only then we can say that someone is smart. For instance: being the owner of a computer with internet access does not make us smart, but what does is to use the information after a thoughtful analysis of it. Titus also define being smart as being fashionable, which in certain situations it is perfectly correct, still this is not the case, given that he talks of Violet creating and using her brain to do what she wanted. This confusion is clearly depicted in this passage: â€Å"I was afraid that she would be too smart for me, but she wasn’t. I don ´t mean she wasn ´t smarter, because she was, but just that there was so much she hadn ´t done† (Anderson 107) Titus define Violet as intelligent, but then he suddenly changes his conception to not smart enough for the reason that Violet had not done some things. In the book people do what the feed suggest them to do which generally involve buying things. Therefore, what Titus meant was that Violet was not smart enough, because she did not have the economic resource s to buy what most people of her age buy. In our society what we buy does not determine yet how smart or educated we are. Notwithstanding, It is not difficult for me to think that in the future smart will mean fashionable in any context, considering that we are already buying the trends on the market to make us feel important, just as important as once was to be smart. Moreover, we learn in the book that education is different because of the progress of technology, Titus states that in the past â€Å"when their grandparents were students they did not learn anything useful.†(Anderson 109) I agree with him to a certain extent, it is true that sometimes we learn things we will never use. Yet everything we learn at school helps us not only to exercise our brain and to be a well-rounded person, but also to the acquisition of essential features that differentiates us from the rest  of animals. Titus’ education has no longer subjects that make students think, the new subjects are all about the extremely consumerist society they live in. Titus express that â€Å"Now that Schoolâ„ ¢ is run by corporations, It’s pretty brag, because it teaches us how the world can be used, like mainly how to use our feeds.† (Anderson 109-110)Even when it is true that they teach useful information to live in their peculiar world, the subjects are completely superficial when it comes to development of people as human beings. I think that the author gives us a clear illustration of what we are currently doing in our everyday life at school or any other educational institution. We look up the knowledge in the web and we use it, but we do not trouble ourselves by trying to understand or analyze whether our findings are correct or not. Additionally, Throughout the book we can find many allusions to problems that our society is facing due to the development of technology.

Ganivet, Idearium Essay Example

Ganivet, Idearium Essay Example Ganivet, Idearium Paper Ganivet, Idearium Paper Angel Ganivets suicide at the age of 32 brought to an abrupt close the development of an innovative writer and thinker. Although necessarily limited in number, his publications had a significant impact on his contemporaries and on the development of the essay in Spain. His writings challenge the established generic borders in keeping with turn-of-the-century experimentation with limits and traditional definitions. He combines the essay and the epistolary form in Cartas finlandesas (1898; Letters from Finland) and in the posthumous El porvenir de Espana (1912; The future of Spain), and takes the hybrid form of travel essay and social commentary in a second posthumous work, Hombres del norte (1905; Men from the north). Ganivet writes from the stance of an outsider, analyzing Spain from his diplomatic residences in Finland and Belgium and critiquing European culture from his vantage point as a Spaniard with ties to Africa and Latin America. In his bestknown essay, Idearium espanol (1897; Spain: An Interpretation ), Ganivet breaks with the prevailing rationalist, scientific perspective to analyze the history and future of Spain by means of a new multivoiced, contradictory, and subjective discourse. Spain: An Interpretation and Ganivets other essays incorporate a multitude of competing voices and discourses that represent the tensions marking Spain and the rest of the world in the transition from traditional to modern society. : His texts introduce terms and arguments drawn from 19th-century debates over Catholicism, positivism, imperialism, and rationalism and interweave them in a complex discursive play that undermines and redefines tradition while suggesting new forms of thinking and writing. The text speaker in Spain: An Interpretation appropriates a positivist, determinist characterization of nations according to their geographic identification as island, peninsula, or continent, but then deconstructs the stability of these classifications by pointing out that Spain, a peninsula, has erroneously adopted behaviors appropriate to an island nation. In a similar vein, the speaker continuously invokes history and the 19th-century notion of historical determinism, only to subvert it by suggesting that Spains past was an error, a deviation from its true nature. The present does not mirror the past or develop naturally from it, but rather confronts it as an alien other. Ganivets texts display a disjunctive vision of history, as a process marked by violent shifts and discontinuity. This view coincides with repudiation of rationalism and the adoption of a style that eschews a logical development of ideas and a clear exposition of thought. Ganivets essays privilege a nonlinear exposition, with no clear declaration of purpose and constant changes in topic without prior explanation. The various sections of Idearium espanol have no titles and no clear section or subsection divisions. The narrator repeatedly verbalizes a lack of concern with consistency and logic and expresses a preference for ideas redondas (round ideas) over ideas pic udas (sharp, pointed ideas). The latter are defined as categorical, with no contradictions and no shading, and consequently lead to conflict and disagreement, while round ideas allow for the fusion of opposites and welcome paradoxical overlappings and irregularities, creating possibilities for love and union. The acceptance and even cultivation of contradiction produces texts that defy definition and force the reader to suspend judgment and adopt an open and flexible position. Attempts to define a clearly delineated ideological posture in Ganivets essays fail in the face of a purposeful irrationalism and consistent shifts in position. For some readers, the repudiation of positivism, capitalism, and Kantian pure reason reflects the failure of the Enlightenment to take root in Spain and leads to an antirational stance bordering on fascism. However, Ganivets redefinitions of history and his insistent rejection of a logic that justifies injustice and of a capitalism that promotes war can also be read as an answer to the crisis of modernity that continues to find voice in contemporary thought. Furthermore, his unrelenting attack on imperialism and respect for different cultures and values anticipate late 20th-century views. During the height of the Cuban struggle to win independence from Spain and during the years when European imperialist dominance over Africa and Asia were viewed as proof of Western superiority over the rest of the world, Ganivets writings proposed new, nonimperialist forms of leadership. Idearium espanol argues that the greatness of a nation does not depend on territorial extension, and calls on Spain to initiate a new postcolonial order that is without precedent in world history. The text speaker makes use of nationalistic discourse in order to combat it, calling on national pride but toward a new end. The essays of Angel Ganivet offer new modalities of thinking and writing. His texts evade clear categorization in keeping with his rejection of 19th-century rationalist and scientific discourse and thought. The organization of ideas follows a circular pattern, with the reintroduction of previously mentioned ideas, but with significant (albeit subtle) variations. Through a complex interweaving of inherited discourse and modern variations, Ganivets essays seek to rewrite the pas and create new forms of cultural coexistence. y Mark P. Del Mastro The Citadel Es el caso que al hablar de Ganivet algunos le han llamado precursor, lo digo redondamente y sin ambajes, que si entre Ganivet y yo hubo influencia mutua, fue mucho mayor la mia sobre el que la de el sobre mi [sic]. (Unamuno, Obras completas 4: 955-56, from Salamanca, February 1912) The question of precursors of literary movements is complicated by the impossibilityand perhaps absurdityof identifying a sole figure. Over the years, the Generation of 98 has also suffered the same problems of definition. Of the possible precursorsgenerally designated by their ideological influence over the movement or generationAngel Ganivets name began to surface predominantly at the beginning of the 20th century as a result of two events: 1) the commemoration in the Ateneo de Madrid on 29 November 1903 of the 5th anniversary of Ganivets death and 2) the publication of his Idearium espanol in August of 1897, which initiated critical interest in his works. Unamuno, however, protested this new focus on Ganivet, especially the position of Carlos Malagarriga who claimed that Ganivet was the true spiritual source of contemporaryearly 20th centurySpanish intellects. Perhaps partially due to his own written protests, Unamunos reputation as ideological father of the noventayochistas remained. But certainly reinforcing this distinction was En torno al casticismo (first published as separate essays in the journal La Espana Moderna in 1895, two years prior to the Idearium),2 one of the first recognized works of the Generation that systematically and philosophically proposed solutions for the social and ideological crises of fin de siglo Spain. Because the Idearium and ETC share similar 98 principles, the appearance of numerous comparative studies was logical. 3 Unfortunately, few recognized he importance of Ganivets doctoral dissertation, Espana filosofica contemporanea, a work that also presented 98 concepts but was written in 1889, six years prior to the circulation of ETC. The only study that approaches a comparison of EFC and ETC is Donald Shaws book La Generacion del 98, although Shaw seems to leave the door open intentionally for others to undertake the task. The following analysis will attempt to enter this open door and revindicate Ganivet as one of the important pre cursors of La generacion del 98. The primary reason for scant comparative studies is EFC was not published until 1930 in Ganivets Obras completas; consequently, for critics it has been unjustified to consider EFC influential in contemporary Spanish thought, including Unamunos. Then why and how can one claim the contrary? In Madrid in May and June of 1891, during the competitive examinations for the chairs of Greek at the Universities of Granada and Salamanca respectively, Ganivet and Unamuno were introduced and, as Unamuno himself explains, they met and conversed daily for about 6 weeks (Unamuno, Obras completas 4: 954). Although he observes that Ganivet was silencioso de nino y de mozo (Obras completas 10: 175) during these cordial meetings, Unamuno admits that his friend did make observaciones de cuando en cuando (175). Despite Unamunos denial, mutual influence was certainly possible, and as will be demonstrated in this analysis, a strong argument exists for Ganivets impact on Unamunos thinking, thereby reinforcing the claim that Ganivet represents a precursor of both Unamunos ideas and those of the Generation of 1898. As the title suggests, EFC addresses the philosophical problem of Spain with applications to the countrys society of the period. According to Ganivet, Spain is in decay because a fragmented and inappropriate philosophical base has prevented the proliferation of beneficial ideas. This fragmentation is due to the Spanish adoption of multiple foreign ideologiesthe medios puramente externos (EFC 591)such as Krausism, positivism, materialism and social Darwinism of Haeckel, all of which f ail to share a collective and uniquely Spanish mission. For Ganivet, the possibility of social reform is found in a collective ideological mission that begins with a system of philosophical education focused on the directive ideas (592), or mother ideas (598), and a combination of common philosophy, or filosofia vulgar, and scientific philosophy, or filosofia cientifica (592). Common philosophy, Ganivet explains, is distinct from scientific philosophylos medios externos or the sistemas contradictorios (EFC 609)by forming part of the Spanish essencethe common cultural trait of Spainthat corresponds to all Spaniards. According to the author, it is: la que carece de un fondo sistematico u ordenado y una organizacion completa; †¦la que es patrimonio de todos los hombres, la que inspira la vida de la sociedad y forma lo que generalmente se denomina medio ambiente, es decir, la idea que flota en todos los espiritus e imprime cierto sello de unidad a cada epoca historica. (593) This is akin to the notion of tradition: customs and ideas that originate from the psychological union of people with the land that surrounds them; ideas and customs already founded and passed along to their predecessors. For Ganivet, it is critical to initiate educational reform with both special consideration to and the implementation of this collective ideology. Nevertheless, the author believes that people ignore this ideology when learning scientific philosophy, the contradictory systems. Isolated from common philosophy, the scientific is: contenida en explicaciones que no traspasan las paredes de las aulas universi tarias, o en volumenes que rara vez son sacados del estante de la biblioteca, no puede ser utilizada con otra representacion que con la suya propia omo expresion de un nucleo mas o menos numeroso de individuos. (EFC 593) Ganivet claims that all philosophical frameworks not originating from Spanish society, or common philosophy, pertain exclusively to the scientific. Individuals that adopt the scientific ignore their common philosophy and consequently fail to achieve results that will benefit collective society; in this case, it is egotism that motivates them. Each social institution in Spain, as around the globe, is motivated by the groups special interests, which Ganivet labels as las ideas particulares (592) and the interes particular (612). However, the ideas particulares are not related to the ideas madres mentioned previously. While the mother ideas serve to benefit all Spaniards and represent the harmonic union of common and scientific philosophies, the ideas particulares benefit exclusively distinct groups and are the result of the divorce of these two philosophies. The complementing presence of selfishness naturally leads to the particular ideas and prevents the achievement of the mother ideas or the grandes ideales (608). Motivated solely by their individual interests, Spaniards are incapable of identifying their common philosophy, thereby missing the critically important mother ideas. Because of the false promise of utopia, Spanish society seeks purely external mechanisms or ideas. The resulting condition of this fruitless quest is indeterminacion (EFC 611), la apatia (602) and letargo mental (608), and Spain is rendered an enfermo debil y postrado (653). The author claims that the conflict among the numerous external ideasideologies originating outside of Spaininevitably confuse the Spaniards, ultimately creating indifference, apathy and a mentally hampered state. Ganivet identifies this condition later as la abulia in a letter dated 18 February 1893 to his friend Francisco Navarro y Ledesma: El temor de perder las ideas es un signo mortal; no es que las ideas se van a perder, es que se va a escapar de nuestro dominio la inteligencia, que no podremos tener ideas cuando queramos porque la inteligencia no quiera fijarse en los objetos. Esta aversion es muy frecuente en los tontos, porque en ellos la inteligencia no tiene posibilidad de apropiarse sinnumero de cosas; es tambien sintoma de la abulia o debilitacion de la voluntad, porque en este padecimiento la vida retrograda, no pudiendo vencer la pereza, que le impide continuar asimilandose elementos nuevos para renovar la vida al compas del tiempo. †¦La causa de la enfermedad es la falta de atencion (sic). (Epistolario 26-27) The origin of this clinical metaphor is the reference adopted by the French psychologist Theodule Armand Ribot in the late 19th century. Nevertheless, Ganivets use of la abulia to diagnose metaphorically the condition of his country echoes within the works of several Generation of 98 writers and contemporaries such as Azorin, Baroja, Maeztu, Cajal and Machado. 7 As previously noted, Ganivets envisioned remedy for the abulia is achieved by the reconciliation of the common and scientific philosophies. When the scientific establishes roots in Spanish tradition and its realidad, or common philosophy, this union will reflect the ideas directivas, the only solution for successful social reform in Spain. To initiate this process, however, a Ganivetian maestro (EFC 668) must determine the appropriate combination of common and scientific philosophies for each individual of society. The maestro is responsible for presenting the mother ideas to each person or student and, at the same time, the student must trust in the good will of the maestro in order to adopt without reservations these new ideals. Also, the maestro must act with a pure lovefree of self interestand be indifferent with the pupil. This indifference, however, is not of the abulic sense. Ganivet refers to an indifference that connotes unselfishness: ones de-emphasis of the material, the rejection of surpassing fellow man, and not taking advantage of him. Ganivetian indifference and love are the qualities of assuring that the maestro does not intervene with selfish and negative motives. The process of obtaining new directive ideas should be realized individually and not collectively because the inappropriate acquisition of generic ideas by all members of society will again lead to the periods problem with scientific philosophy. All citizens are unique and, consequently, their intellectual needsthe individual aptitudes of EFC (673)vary. These distinct aptitudes should be recognized and cultivated by the maestro in harmony and conjunction with Spanish history, tradition and reality; in other words, with common philosophy. In this manner, the maestro will not commit the same egotistical error reflected in special interests because the mother ideas although containing some unique characteristics will be founded upon Spains history, tradition and contemporary reality. Parallel to EFC is Unamunos ETC. Of the concepts most widely recognized from this work, perhaps the most notable is la intrahistoria (56). 8 Within this notion, which Unamuno also terms eterna esencia and la tradicion eterna, is the remedy for Spains abulic condition. Unamuno writes: Esa vida intrahistorica, silenciosa y continua como el fondo mismo del mar, es la sustancia del progreso, la verdadera tradicion, la tradicion eterna, no la tradicion mentira que se suele ir a buscar al pasado enterrado en libros y papeles, y monumentos, y piedras (28). Further ahead in the same series of articles, Unamuno elaborates his definition: La tradicion eterna es lo que deben buscar los videntes de todo pueblo para elevarse a la luz, haciendo conciente en ellos lo que en el pueblo es inconciente, para guiarle asi mejor [sic] (29). Here are clear echoes of Ganivets common philosophy in the vida intrahistorica and the tradicion eterna, concepts that for both authors are essential for societys guidance by the directive ideas explained by Ganivet. Without these guides, society is misdirected and without possibilities for progress. According to Unamuno, La tradicion eterna es el fondo del ser del hombre mismo. El hombre, esto es lo que hemos de buscar en nuestra alma (ETC 30)†¦ Hay que ir a la tradicion eterna, madre del ideal, que no es otra cosa que ella misma reflejada en el futuro (34). Like Ganivet, Unamuno emphasizes the need to discover the madre del ideal or idea directiva to progress, and he explains this with the complicated notion he labels el nimbo, un fondo de continuidad que envuelve a lo precedente con lo subsiguiente (ETC 60), like an eternal sea of knowledge that unites past, present and future of societys ideas. With this concept, Unamuno alludes to the Spaniards individual efforts of turning inward to discover the la tradicion eterna/la intrahistoria to unite this with surrounding/contemporary reality. In the authors time, people do not achieve the nimbo or directive idea because their lives are isolated in a presente momento historico (ETC 27)or Ganivets scientific philosophywhich is not associated or linked to the eternal traditionGanivets common philosophyin a continuum. This presente momento historico is la superficie del mar, una superficie que se hiela y cristaliza en los libros y registros (27); like Ganivets scientific philosophy it is found separated on library shelves (EFC 593). Similar to Ganivet, Unamuno describes the treatment of this history, of los libros y registros, as disassociated from mans eternal tradition, or common philosophy; in other words, that which forms part of the Spaniards essence. Explaining this problem in Spain, Ganivet refers to scientific philosophy, which is parallel to Unamunos tradicion mentira, the symbolic seas surface. As noted previously, Ganivet states that the divorce or separation of scientific and common philosophies is the main cause of Spains demise. This common philosophy, or Unamunos tradicion eterna, is distinct from scientific philosophy. When both ideologies are linked is when the mother idea or Unamunian nimbo will come forth. The intrahistoria is progressive, like the directive idea, when it is associated with present reality. For Unamuno, a sound example of disassociation is that which exists between literature (corresponding to quo ;intrahistoria) and science (corresponding to reality or the presente momento historico). Both Unamuno and Ganivet recognize the same result of this ideological separation: egotism and the subsequent abulia. The Unamunian ideas of egotism and love also align with Ganivets. For both authors, selfishness completely inhibits personal and social reforms by preventing the indispensable component of love. In the views of Ganivet and Unamuno, love is a pure and noble sentiment manifested in the help of others and the control of egotistical tendencies. The person who adopts this ideal love will prove a formidable collaborator in the utopian missions postulated by the two authors. For Unamuno, El fuerte, el radicalmente fuerte, no puede ser egoista: el que tiene fuerza de sobra, la saca para darla (ETC 46). The ideas of force and power go hand-in-hand with love, and not egoism. By exhibiting this same quality, the Ganivetian maestro is essentially the same radicalmente fuerte of Unamuno: a selfless individual whose pure love results in his/her pupils attainment of the mother ideas, as explained previously in terms of Ganivetian indifference. In Unamunos eyes, love itself makes possible the true success of ideal reform and the collective, individual benefits of the Spanish people: A traves del amor llegamos a las cosas con nuestro ser propio (24). These cosas are the ideas or the superficial history found in the libros y registros but that are achieved and understood appropriately by means of nuestro ser propio, in other words, by means of the intrahistoria and the eternal tradition of the people. Unamuno believes love establishes the union between intrahistoria and science, while Ganivet sees love as the first step to reconciling common and scientific philosophies. Nevertheless, the actual separation of these two ideologies results in the Spanish condition that Ganivet labels as letargo mental (EFC 608) and abulia (Epistolario 26), and that Unamuno calls el marasmo (ETC 125) and la abulia (138). With these akin clinical metaphors, both authors view Spain as ill. In the case of the abulia, Ganivet selects a medical term from a French psychologistas previously notedto describe the hampered mental state of the afflicted Spaniards. With marasmus, Unamuno refers to a physical condition: the chronic illness of semi-starvation typical in children suffering reduced growth. In advanced stages, marasmus is exhibited as muscle deterioration and the absence of subcutaneous fat. For Unamuno, it is a problem of a Spain malnourished by scarce new ideas: No hay corrientes vivas internas en nuestra vida intelectual y moral; esto es un pantano de agua estancada, no corriente de manantial (ETC 132). In Ganivets view, Spains condition is perpetuated by the overabundance of inappropriate, non-Spanish ideals. Contemporary ideology, for both authors, is insufficient to rehabilitate the country. Both Unamuno and Ganivet believe that ideological rehabilitation has its key step in the association between reality, the presente momento historico/la filosofia cientifica and la intrahistoria/la filosofia vulgar. However, in contrast to Ganivet, Unamuno does not propose that this reform be achieved through a maestro, but rather by the Spaniards themselves. For Unamuno, the europeizacion of Spain is critical for initiating this social and intellectual process since Spanish ideas are stagnated. Together with the attempt of each citizen to discover their tradiciones eternas, Spaniards should Europeanize themselves. They must join the process of internal discovery with contemporary European ideas in order to stimulate and enhance the immobile intellectual current of the present: Con el aire de fuera regenero mi sangre, no respirando el que exhalo (ETC 145). Ganivet views Spains crisis as caused precisely by the invasion of foreign ideologies. What must be done, therefore, is reduce external influences in favor of the dominance of Spanish ideals. Foreign philosophies can only be implanted in Spain if they conform to the countrys contemporary common philosophy. Of all the similarities noted in this study, it is this point that most distinguishes the proposed reforms of the authors. Typical of Unamunos proud demeanor is his insistence that his ideological influence on Ganivet was greater than Ganivets on him during their tertulias in Madrid in 1891. However, Unamunos assertion is challenged by the fact that two years earlierin 1889Ganivet

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