Creative Writing Proposal Assignment Example | Topics and Well Written Essays - 500 words

Creative Writing Proposal - Assignment Example I will portray Tamara as a sensible girl with average looks, with maybe one or two outstanding features besides the fact that is a traditionalist. Her unusual knack to be cool, calm and relaxed makes her the voice of reason to her parents and even her friends. Aside from her family Tamara has a social life which she builds up gradually from her high school and university life. Most significantly there is Agatha, whose previous life was ‘dark’ until the day she became a Christian, she is very religious but does not judge Tamara because of her religious believes. On the other hand there is Rajab. He is a young Muslim man living with his Brother Yusuf. They fight a lot because Rajab does not pay much attention to his religion unlike his brother. And they are both secretly attracted to Tamara. I think I will want to portray Rajab as a comic for two reasons. One is to break the whole intensity and monotony of having religion as a theme and secondly to widen contrast between h im and his brother. Though based in Birmingham, I will do a number of researches on Ethiopia, to know their culture in terms of religious practices, their social life and cuisine. This is important because the main characters family is originally from Ethiopia.

Organizational Diagnosis in MBA Assignment Example | Topics and Well Written Essays - 1250 words

Organizational Diagnosis in MBA - Assignment Example The survey also found that â€Å"RIMs BlackBerry smartphone was the leading choice in Canada, outpacing the Apple iPhone.† (News 7). Market research firm Comscore Canada gave following important figures from the results of the survey of 5,000 people. The Comscore found that the â€Å"top smartphone platform in Canada was RIM (42 percent), followed by Apple (31 percent) and Android (12.2 percent).† (Paul Sakuma 7) The Associated Press reported in USA TODAY that the â€Å"Palm sales figures showed it's having a difficult time getting consumers to pay attention to its phones in a market dominated by iPhones and BlackBerrys. The company shipped 960,000 smartphones to stores and distributors in the quarter that ended Feb. 26, 23% more than in the previous quarter. However, the number of phones that were actually bought by consumers was 408,000, down 29% from the previous quarter. By comparison, Apple sold 8.7 million iPhones in its most recent quarter.†(Svenson 8) The product and services of Palm Inc. were revised last year by introducing a new phone operating system, webOS. Its the basis for a new line of phones, led by the Pre, that have won critical praise but haven't turned the company's fortunes around. A reinforcing loop is â€Å"one in which an action produces a result which influences more of the same action thus resulting in growth or decline. The reinforcing loop is one of the two foundational structures of systems thinking, the other being the Balancing Loop.† (Bellinger 7) The reinforcing loop of Palm Inc. illustrated in figure 1 show that uncompetitive products are returned back with the diminishing sale. The major line of products of Palm Inc. is smartphones which have a tough competition with Apple iPhone and RIM’s Blackberry and now Google’s Android. â€Å"Some analysts have said the window of opportunity for Palm may be closing."

Aviation History in Qatar Research Paper Example | Topics and Well Written Essays - 2000 words

Aviation History in Qatar - Research Paper Example Currently, Qatar Airways has shown flying colors in the aviation industry and it is competing equally with the other well established airline companies. Skytrax has given Qatar Airways a five–star rating, which is also possessed by airline companies like Kingfisher Airlines, Singapore Airlines, Hainan Airlines, Asiana Airlines, Cathay Pacific and Malaysia Airlines. The headquarters of Qatar Airways is in Doha. Qatar Airways link almost hundred international destinations from its base place at Doha, using a fleet of ninety six aircrafts. During 2010, Qatar Airways has launched nine new destinations like Tokyo, Sau Paulo, Phuket, Nice, Hanoi, Copenhagen, Ankara, Barcelona, Buenos Aires, Bangalore. In the pipeline, were other destinations like Aleppo, Bucharest, Budapest, Brussels, Oslo, Montreal and Stuttgart. (Projects Middle East. (Oct. 2008). 2. Qatar Airways Qatar Airways has provided a very suitable environment for the Middle East business aviation market to flourish. Ali A l Naqbi, who is the founding chairman of the Middle East Business Aviation Association, has given extra importance to Qatar’s strategic importance to the charter jet market. Ali Al Naqbi majorly focused on the growth potential of Qatar so as to capitalize on it in order to bring about a huge development in the international aviation market. He predicted that by the year 2012, there will be a massive growth in the Middle East aviation sector where its worth will be near to one dollar billion and the yearly growth rate will be by fifteen to twenty percent. Ali Al Naqbi was very optimistic about his view and prediction as the growth in the aviation market was new in the region. He believed that a new era will begin with the growth and progress of the aviation business entity. The aviation business has covered almost forty percent of the Middle East aerospace market within about four years. Ali Al Naqbi believed that the significant gains from the aviation market will attract Qat ar to join his founding organization, that is, Middle East Business Aviation Association, and serve them for further betterment in the future. But being excited on one side, he was also quite aware of the global financial crisis. He knew it very well that one day or the other, in some way, the growth in the aviation sector will be hampered due to a fall in the global financial sector. (Qatar Airways, 2010) Qatar has its own well flourished natural gas industry which acts as a catalyst to spur interest in the aviation market in order to bring in more demand. Moreover, Ali Al Naqbi reiterated that Qatar has a lot to contribute in the expansion of the aviation sector and this has encouraged the local companies to a huge extent to join the Middle East Business Aviation Association. (Qatar Airways, 2010) The services of Qatar Airways have expanded its service to Africa, Europe, Central Asia, Middle East, North America and South America. It is one of the fastest growing industries of airl ines in the world. The industry consisted of fifteen thousand employees among which ten thousand employees work for the industry directly and the other five thousand employees work in the industry subsidiaries. (Qatar Airways, 2010) Qatar Airways have tried to serve all sort of satisfaction to its passengers, thereby making every ride for the passengers very comfortable. Those who want to travel in the A330 and

Comparing and contrasting the information presented by Glaze and Essay

Comparing and contrasting the information presented by Glaze and Forster - Essay Example They move from one grove section in the village to another and camp at groves, which become recognised as initiation posts. The forest can also be considered a grove. The Senufo people have a secret society of men called the Poro with the members called Colobele and one member called a Colo. This society has different age grades which have differing responsibilities. According to Forster, the minor age group consists of men aged 20 years (Forster, 1993). A more senior Poro tests the younger age grade by asking them â€Å"passwords† using the secret language of the society. The age group above the junior Poro also teaches the junior Poro the work they should do. In the farmer’s category, the junior Poro carry out tasks in the field where they are not allowed to speak to other members in the village. When comparing the two, Glaze (1986) mainly focuses on the ceremonial activities. She explains activities such as the initiation ceremony. As per her explanation, the junior Poro use their masks to story tell. This activity by Poro happens to be the only similarity in the activities between Glaze’s and Forster’s explanation. The Poro practice different activities in their daily routine. Some of these practises have a spiritual inclination, whereas others have a practical inclination. The activities described by Glaze have the spiritual inclination (Glaze, 1986). These revolve around rituals such as initiation, funerals and use of masquerades. Those described by Forster seek practical solutions such as food, making equipment and ornaments. Forster also goes on to describe spiritual activities such as dancing in the masks (Forster, 1993). The spiritual activities have ceremonies such as initiation whereby procedures with a symbolic meaning occur. For the practical procedures, goals such as obtaining food, making equipment and ornaments happen to be the main objective. The Senufo people have various forms

Review of a Reading Essay Example | Topics and Well Written Essays - 1250 words

Review of a Reading - Essay Example For this reason, the author says that, the concept of designing strategy for a business organization must address the whole business organization. Consequently, the author says that, strategy in business must be formulated at three independent levels, i.e. corporate level, business level, and functional level. A critical analysis of this view by the author shows that the author’s conception of strategic management is right. This is because strategic management affects all facets of a business organization unlike other areas of business. The author of this reading defines strategic management as the process of creating interdependent activities that will enable an organization to compete successfully. The author goes on to say that, for most business organizations, creating the interdependent activities is the difficult part. An evaluation of this view shows that author’s views on this point are true. This is because harmonizing various portfolios of a business organization to operate with synergy is quite a challenging task; it normally requires skills in management and leadership to create such synergy in an organization with different portfolios. In the assigned reading, the author discusses in details the corporate Level Strategy and the scope of corporate level strategy. According to the author, corporate level strategy sets the overall direction for the whole Company. The author recognizes specific tasks and questions to that are unique to corporate level strategy. Expressed as questions, the author argues that the scope of corporate level strategy is: To explain further the actual meaning of corporate level of strategy, the author explains in details the meaning of each of the four questions; the author uses a concrete case of the Pepsi Company to demonstrate how the four questions of corporate level strategy are applied in actual situation. The author begins by explaining how the Coca-Cola Company has applied the

Arthur Miller’s The Crucible Essay Example for Free

Arthur Miller’s The Crucible Essay A crucible is defined as a severe trial or a container in which metals are melted at very high temperatures. Much like how metals mold to a new shape at very high temperatures, people change when severe trials and challenges present themselves. When innocent lives are lost, a person will realize the wrongs and attempt to make things right again. The character John Hale must forget his old teachings and way of life to try to return the town of Salem to a peaceful community. In Arthur Miller’s The Crucible, Reverend John hale transforms from a prideful prosecutor of witches to a humble defender of the accused because of the guilt he experiences over the innocent lives lost during the Salem witch trials. Reverend John Hale arrives in Salem as a prideful man with intentions of persecuting the accused of witchcraft and ridding the town of all evil. Author Arthur Miller says of Hale, â€Å"This is a beloved errand of him; on being called here to ascertain witchcraft he felt the pride of the specialist whose unique knowledge has at last been publicly called for.†(Miller 1252) Miller explains that the reverend has great pride in having the opportunity to show off his skills to rid the town of Salem of witchcraft. His skills in the beginning of the trials come from his books instead of from his own intuitions. Reverend Hale brings many books into the town in order to use their knowledge to persecute the accused. He believes these books to be infallible, and they cause him to believe that he will solve all of the town’s problems with them. Along with the knowledge from his books, he speaks, â€Å"with a tasty love of intellectual pursuit.†(Miller 1257) These stage directions imply that Hale thirsts to be the all-knowing savior of Salem. In his early days at Salem this thirst and his faith in the judicial system guide him to find the suspected witches and deal with them accordingly. The reverend’s early thirst for heroism soon vanishes as the trials pursue and more unexpected people in Salem are accused of witchcraft. Hale travels to the Proctor residence by his accord, without the court’s authority, to learn more about them because Elizabeth Proctor has been mentioned in the court. Learning about the faith life of Elizabeth, Hale starts to question whether all of the accused participate in witchcraft, and doubt of the infallible judicial system starts to arise in him. This doubt grows as he says to Judge Danforth about the trials, â€Å"But is does not follow that everyone accused is part of it.†(Miller 1300) He realizes now that the accused are given no chance to plead innocent without the sure fate of death. Hale sees flaw in the judicial system that he has lived by, and wonders if the many he has condemned to death had no opportunity at all to seek innocence. Knowing that the accused have no chance for survival but through confession of witchcraft, Hale proclaims, â€Å"I have this morning signed away the soul of Rebecca Nurse, Your Honor. I’ll not conceal it, my hand shakes yet as with a wound!†(Miller 1301) He knows that Rebecca has a good life of faith, and she will most definitely be condemned to death by the so called infallible judicial system because of him. Hale shows the feeling of guilt by signing away the life of Goody Nurse, and realizes that he must try to defend the accused because the court will not. Hale loses all motivation to condemn the accused and no longer holds pride in himself or his judicial system. With his motivation to seek out witches now gone, Hale believes many of the accused to be innocent and tries to convince this to the court. He tells Judge Danforth, â€Å"I beg you, stop now before another is condemned! I may not shut my conscience to it no more—private vengeance is working through this testimony! From the beginning this man has struck me true. By my oath to Heaven, I believe him now.†(Miller 1311) His guilt pushes him to defend the accused in front of the judge so that their blood will not be on his hands. Hale knows his association with the courts will result in the loss of innocent lives, and he cannot live with himself knowing this. Knowing now that the court operates with error, he quits it and denounces its proceedings. John Hale no longer want to participate in the court’s murdering of the innocent, and feels guilty for the lives that he has already condemned through the judicial system. Hale now knows that he needs to think for himself rather than following the laws and rules of the judicial system he has lived by his whole life. Working separate from the court, the reverend says, â€Å"I come to do the Devil’s work. I come to counsel Christians they should belie themselves.†(Miller 1325) Hale knows that the only way to rid the guilt from his mind is to convince the accused to lie and confess so that their lives may be saved. He has lost faith in the court system that will condemn innocent lives, and, throwing away his pride, puts out one last effort to save some of the lives he has condemned. His motivation has changed from condemning the witches in the town to attempting to save the accused. As his efforts are about to fail, he drops to his knees and says, â€Å"What profit him to bleed? Shall the dust praise him? Shall the worms declare his truth? Go to him, take his shame away!†(Miller 1334) His efforts to defend the accused fail, and guilt overwhelms him. Reverend John Hale cannot live with the innocent lives he has sentenced to murder and is humbled as the accused are led to their death. â€Å"Cleave to no faith when faith brings blood†(Miller 1326) says a transformed reverend as the Salem witch trials come to an end. Reverend Hale loses not only his faith in the judicial system, but also in the God who he believed to be too perfect to allow these tragic events to happen. He humbles himself because the pride that he once had leads to the death innocent lives in Salem. In The Crucible by Arthur Miller, Reverend John Hale changes from a prideful prosecutor of the witches to a humble defender of the accused because of the guilt that overwhelms him due to the innocent blood shed at his hands during the Salem witch trials.

German Essays Immanuel Kant and Moses Mendelssohn

German Essays Immanuel Kant and Moses Mendelssohn The interpretation of the enlightenment by immanuel kant and moses mendelssohn. The Enlightenment, an intellectual movement that considerably influenced scientific and social thinking of the eighteenth century, was exposed to a profound analysis by Immanuel Kant who connected the concept of enlightenment with personal freedom, pondering over ‘private’ and ‘public’ usage of reason, and Moses Mendelssohn who introduced the notions ‘civil enlightenment’ and ‘human enlightenment’ to differentiate between social and individual understanding of enlightenment. While Kant looked for the ways to achieve a balance between public and private usage of reason, Mendelssohn paid attention to the differences between human and civil enlightenment, revealing the difficulties of acquiring this balance. However, in their definitions of enlightenment both Kant, the follower of the German Enlightenment, and Mendelssohn, the originator of the Haskalah, the Enlightenment of Jews, uncovered â€Å"the tension between the agenda of enli ghtenment and the exigencies of society† (Schmidt 5). Making an attempt to provide his definition of the Enlightenment in the essay â€Å"Answering the Question: What is Enlightenment?† written as a response to the Reverend Zollner, Immanuel Kant states that â€Å"enlightenment is man’s release from his self-incurred tutelage† (83). Thus, according to Kant, enlightenment is achieved through personal freedom that is impossible to acquire without such crucial human traits as courage and intellect (Belas 457-460). However, Kant’s definition of enlightenment expels an open struggle, because it can return people to tutelage, depriving them of the possibility to achieve enlightenment. Proposing to eliminate certain church and state restrictions, Kant applies to two different usages of reason that constitute true enlightenment – ‘private’ usage and ‘public’ usage. As Kant points out, â€Å"By the public use of one’s reason I understand the use of which a person makes of it as a scholar before the reading public. Private use I call that which may make of it in a particular civil post of office which entrusted to him† (89). Although the philosopher draws a parallel between these concepts, he points at the fact that the private usage of reason should be subjected to certain limitations, while the public usage of reason should be kept free, because â€Å"it alone can bring about enlightenment among men† (Kant 89). In this regard, Moses Mendelssohn’s definition of the Enlightenment is similar to Kant’s definition, but Mendelssohn relies on different concepts in his analysis. Mendelssohn regards enlightenment as the acquisition of particular knowledge that creates the necessary balance between a person as a citizen and a person as a human being. In view of this definition, Mendelssohn differentiates between ‘civil enlightenment’, which corresponds with certain social interests, and ‘human enlightenment’, wh ich deals with individual knowledge of a person and, according to James Schmidt, â€Å"paid heed neither to some distinctions nor to the maintenance of social order† (5). However, unlike Immanuel Kant, Moses Mendelssohn admits that there are some particular cases when public aspects of enlightenment should be strongly restricted. As Schmidt states, â€Å"While Mendelssohn was willing to concede that there might be certain unhappy circumstances in which philosophy must remain silent lest it pose a threat to public order, Kant was uncompromising in his insistence that the public exercise of reason should never be restricted† (5-6). To some extent, Kant’s attitude can be explained by that fact that the philosopher interprets enlightenment through the issues of religion, considering the existing religious dogmas as an obstacle towards personal freedom (Lassman 815-820). Thus, regarding freedom as one of the most crucial aspects of enlightenment, Kant simultaneously brings up a question of people’s independence from religion, while Mendelssohn points at freedom within religious faith. In this context, Kant tends to define enlightenment in practical terms, while Mendelssohn analyses theoretical aspects of enlightenment, claiming that â€Å"Enlightenment seems†¦ to have to do with the theo retical, specifically with reasoned apprehension of the world in an objective sense† (313). Operating with the notion ‘Bildung’ that means knowledge in a wider sense of the word and combines two social elements – enlightenment and culture, Moses Mendelssohn claims that enlightenment greatly depends on culture. As the philosopher puts it, â€Å"Enlightenment is to culture as theory is to practice, as discernment is to morality, as cultural criticism is to virtuosity. When viewed objectively in and of themselves, they exist in the closest possible synergy, even if they can be viewed subjectively as separate categories† (314). In view of this definition it is clear that for a person as a citizen both culture and enlightenment are important, because, according to Mendelssohn, â€Å"all practical virtues only acquire meaning in relation to life in the social sphere† (315). However, for a person as a human being enlightenment is more crucial than cu lture. On the other hand, Mendelssohn states that enlightenment contributes to theoretical usage, while culture is better applied to practical usage. But those nations that manage to combine both culture and enlightenment achieve the highest level of the Enlightenment, like the Ancient Greeks. Mendelssohn considers that modern societies rarely achieve this standard, as he claims, â€Å"Nurembergers have more culture, Berliners more enlightenment, the French more culture, the British more enlightenment, the Siamese more culture and little enlightenment† (314). The similar notion is expressed by Kant who points at the fact that various religious dogmas deprive people of the possibility to achieve freedom and enlightenment; that is why modern people only strive for enlightenment, but they do no live within enlightenment. According to Kant, people find it really difficult to get rid of someone’s guidance, especially the guidance of church or state. But Kant puts major responsibili ty for such dependence from religion on people who are unable to appropriately use their intellect to acquire true enlightenment. The philosopher thinks that religion destroys people’s selves and deprives them of the possibility to attain the equilibrium of private and public usage of reason. For Kant, enlightenment is determined by a person’s capacity to freely utilise his/her reason. Theoretically, every person has rights and abilities to utilise his/her reason, but in practice only some individuals reveal power and courage to achieve enlightenment. For instance, Kant states that a priest should restrict his private usage of reason, because he follows the religious dogmas of his church; however, he should not restrict his public usage of reason, if he can make some useful offers and provide new knowledge. In this regard, Immanuel Kant regards enlightenment as a continuous progress, but he states that â€Å"a public can achieve enlightenment only slowly† (84). The philosopher acknowledges that some social changes can result in the elimination of certain biases or dogmas, but these old prejudices can be replaced by new biases and rules of behaviour that may slow down the process of enlightenment. However, Kant points out that enlightenment can be delayed onl y for a short period of time, but â€Å"to give up enlightenment altogether, either for oneself or one’s descendants, is to violate and to trample upon the sacred rights of man† (86). Kant considers that the eighteenth century is the age of enlightenment, as various religious issues are exposed to critical analysis by some individuals who apply to reason to enlighten themselves. Discussing the issue of enlightenment, Mendelssohn reveals that â€Å"reason could demonstrate the fundamental truths of natural religion† (Arkush xiii). Mendelssohn claims that reason provides new understanding of religious dogmas, and it is this particular understanding that contributes to people’s enlightenment. In this regard, Mendelssohn manages to adjust the Enlightenment’s rationality with religion, although the philosopher realises that enlightenment provides people with free will and thinking, while religion controls people’s actions and thoughts. In view of this interpretation of enlightenment, Mendelssohn’s viewpoint corresponds with Kant’s vision, as both philosophers support the notion that true enlightenment can be achieved by those individuals who are able to dispute, but at the same time obey. For Mendelssohn and Kant, the ability to dispute reveals people’s reason and courage, while the ability to obey reflects their enlightenment. Thus, enlightenment is more than a simple process of acquiring certain knowledge; rather it is a particular stand, which people may create. However, according to Kant, society can acquire enlightenment more easily than an individual, if taken into account the fact that public usage of reason is not exposed to any restrictions. As Kant states, â€Å"it is difficult for an isolated individual to work himself out of a dependency that has become virtually second-nature to him† (84). The philosopher considers that only some individuals manage to overcome this dependenc y; however, as Kant further claims in the essay, â€Å"but that a public at large might manage to enlighten itself is, in contrast, something quite possible† (84). Unlike Kant, Mendelssohn points at the necessity of some limitations and states that enlightenment can be achieved, if every person receives freedom of religious faith. But Mendelssohn claims that this freedom is possible if two major institutions of power – state and church are separated. Making an attempt to draw a parallel between the ideas of the Enlightenment and Jewish religion, Moses Mendelssohn regards enlightenment as a crucial aspect of Jews’ emancipation (Shmueli 167-169). In this regard, Mendelssohn’s interpretation of enlightenment is based on the principles of natural religion and reason that contribute to the formation of enlightened society (Meyer 29). Kant’s definition of enlightenment is founded on the connection between reason and modified authoritative laws. However, both Mendelssohn’s and Kant’s ideas of enlightenment are cantered on the concept of freedom, although the philosophers utilise different approaches in their interpretation of the role of freedom in the process of enlightenment. As Immanuel Kant regards enlightenment as both a continuous progress and a particular attitude or responsibility, he considers that a person is able to achieve freedom and enlightenment only if he/she changes himself/herself. In other words, enlightenment serves as a specific tool, through which a person expresses his/her self, and, on the other hand, it is a certain command that a person gives himself/herself and provides to other individuals. Therefore, Kant presents enlightenment as a progress in which people act together and as an individual expression of courage. Taking this interpretation of enlightenment into account, it is clear that Kant differentiates between the usage of reason and the sphere of obedience, but the philosopher clearly demonstrates that both states depend on people’s courage and intellect. For instance, if a person pays his/her taxes, but expresses his/her negative attitude to the taxation system, he/she reveals intellect and courage that speak of his/her maturity. In this case, a person acquires enlightenment that results in his/her inner freedo m. In his interpretation of enlightenment, Mendelssohn points at freedom of conscience; this freedom is closely connected with people’s religious faith. According to Mendelssohn, a state should not influence religious faith of people; it is this particular freedom of choice that constitutes the core of Mendelssohn’s definition of enlightenment. Critically analysing Jewish religious dogmas through the idea of enlightenment, Mendelssohn manages to overcome the existing religious biases and bring together Christian and Jewish religions (Beiser 92-93). For Moses Mendelssohn, such changes constitute true enlightenment, reviving humanism and indulgence. Although both Mendelssohn and Kant apply to religious aspects in their interpretations of enlightenment, they utilise different viewpoints. Kant discusses the issue of enlightenment through religion, because he considers that the existing religious institutions are too harmful for people; thus it is crucial to reduce their influe nce on individuals, utilising reason to challenge church authorities. Kant considers that a person should reject the prevalent religious stereotypes and produce new standards for himself/herself in accordance with reason and free will.   Unlike Kant, Mendelssohn points at the fact that the process of enlightenment is religious in its essence; that is why the philosopher makes an attempt to conciliate religious issues with rationality of philosophical thinking (Sorkin 35-42). Despite the fact that Mendelssohn regards Judaism as religion that possesses the highest level of reason, he nevertheless criticises some aspects of this religion, destroying traditional understanding of Judaism (Altmann 13-19). Mendelssohn considers that enlightenment can provide people with the logical interpretation of certain religious issues. The philosopher thinks that simple faith in God is not able to prove the existence of God, but, applying to reason, people are able to find answers to all controversial religious aspects. As Arkush points out, in his definition of enlightenment Mendelssohn reveals that â€Å"reason could demonstrate the fundamental truths of natural religion; that is, the existence of God, providence, and immortalityâ €  (xiii). Kant expresses the similar notion, claiming that reason can both prove and disapprove the existence of God; in other words, reason inspires both people’s beliefs and doubts. But only analysing two sides of the issue with the help of reason, an enlightened individual is able to realise the essence of the universe and his/her own existence. In this regard, Kant reveals the idea that even the striving for enlightenment relieves people of their dependence and provides them with freedom. On the other hand, contrasting such aspects of enlightenment as reason and freedom with immaturity and dependence, Kant opposes Mendelssohn’s appreciation of Judaism. For Kant, Judaism greatly depends on a materialist world; it is a religion that utilises people for its own benefits, depriving them of freedom and enlightenment.    The differences between Kant and Mendelssohn are intensified even more when the philosophers discuss the dawning of the age of enlightenment. According to Moses Mendelssohn, the era of enlightenment would hardly come, because throughout their history human beings have moved onward and backward, preventing further development of humankind. Moses considers that an individual person is able to acquire a certain level of enlightenment; however, entire humankind creates constant limitations and laws, either religious or state, which hinder the process of enlightenment. In his analysis of enlightenment Kant expresses a different viewpoint; in particular, he claims that humankind always progresses in its development. Although the philosopher acknowledges the existence of some limitations and obstacles, he points at the fact that these limits may only slow down the process of enlightenment, but they can never completely destroy it. As Kant regards enlightenment as a continuous progress, he r ealises that people, utilising reason and acquiring some knowledge, will continue to strive for enlightenment. And it is this aspiration for profound knowledge and understanding of human existence that Kant interprets as enlightenment. In this regard, Kant thinks that it is really important to draw a parallel between past and present generations, analysing various stages of their development. On the other hand, Kant reveals an obvious obstacle to the progress of enlightenment; as people usually analyse only separate parts of the universe, they fail to combine these elements into a complete picture. As a result of this inability, human beings may find it difficult to influence each other and fully integrate into the process of enlightenment. However, despite these obvious differences, both Kant and Mendelssohn in their interpretation of enlightenment make attempts to maintain the ideas of rationalism without an open rejection of the existence of God. This is especially true in regard to Moses Mendelssohn who does not challenge the existence of God, but opposes the existing religious laws that create the unchanging truth for believers, depriving them of the possibility to achieve enlightenment. Thus, both Mendelssohn and Kant define enlightenment through the analysis of the practical ways to achieve enlightenment; however, unlike Mendelssohn, Kant bases his definition on ce rtain negations, such as ‘dependence’, ‘immaturity’, ‘shortage of courage’. In this context, Kant demonstrates that the first step in acquiring enlightenment is the elimination of everything that deprives people of reason and freedom; only overcoming the first stage of elimination, a person is able to proceed to the second stage of acquisition. Analysing the definitions of the Enlightenment by Immanuel Kant and Moses Mendelssohn, the essay has revealed that Kant’s interpretation of enlightenment is based on the concept of freedom and mainly deals with a person’s ability to overcome immaturity and inner fears. Discussing enlightenment, especially through religious aspects, Kant provides two major concepts that constitute his vision – ‘private’ and ‘public’ usage of reason. Mendelssohn’s interpretation of enlightenment reflects a close connection between enlightenment and culture, but the philosopher’s distinction of ‘civil enlightenment’ and ‘human enlightenment’ demonstrates the difference between a person as a citizen and a person as a human being. Although both Kant and Mendelssohn adhere to public and private aspects in their understanding of enlightenment, their interpretations considerably differ. In particular, Kant considers that t he public usage of reason should be kept free, while the private usage should be exposed to certain limitations; unlike Kant, Mendelssohn thinks that in some cases the public usage should be restricted, or otherwise it may produce some negative consequences for society. In this regard, Kant’s definition concerns a practical side of the issue, although it is based on the principles of ‘escape’, for instance, escape from inner fears toward maturity. On the contrary, Mendelssohn’s definition is created on a theoretical basis and interprets enlightenment through the principles of ‘achievement’. However, both Immanuel Kant and Moses Mendelssohn point at the necessity of freedom in the Enlightenment, despite the fact that Kant tends to maintain the idea of freedom from religion, while Mendelssohn supports the idea of freedom within religion. Works Cited Altmann, Alexander. Moses Mendelssohn, A Biographical Study. Alabama: University of Alabama   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Press, 1973. Arkush, Allan. Moses Mendelssohn and the Enlightenment. Albany, NY: State University of New   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   York Press, 1994. Beiser, Frederick. The Fate of Reason: German Philosophy from Kant to Fichte. Cambridge and   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   London: Harvard University Press, 1987. Belas, L. Kant and the Enlightenment. Filozofia. 54 (2000): 457-463. Kant, Immanuel. What is Enlightenment. Foundations of the Metaphysics of Morals and What is   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Enlightenment. By Immanuel Kant. 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