In 1939 Einstein sent a letter to president Roosevelt saying that the results of his search recently done show that uranium, in the near future, can become a really good energy source. He said that it could be used to make extremely dangerous bombs. He said that because he was afraid that the Nazis could get that technology in first. But were the Americans who used that new technology to bomb Hiroshima, and Nagasaki. Since then he regretted having sent that letter, because that bomb massacred lots of Japanese innocent people.

After this happened Einstein wrote another letter showing his compassion for the victims of this atomic bomb. Then Einstein become a better person, because he learned with his errors. From 1946 until his death Einstein worked great for peace and he saw that nuclear weapons was the biggest threat of our times.

You went to your friends. You told her that you would be back in an hour even thought she didn’t ask. You come home 6 hours later. She isn’t mad that you were gone for 6 hours. She is mad because you told her you would be back in an hour and she planned a special dinner for you. Next time, call and tell her that you are going to stay longer and she probably will not be mad. Or don’t give her a time if she doesn’t ask.

Here’s just a few examples. So for you guys out there. Think before you speak and you’ll likely stay out of trouble with your ladies.

In a way the world is now repeating itself. For instance, the creation of the earth can stand for sin. This can be connected to many things that humans are involved in. Relationships, friendships, and in some condition our very lives.

Let’s start on relationships. Being only the age of 17, I am going to try to explain this to the best of my knowledge.

Relationships as I know them can be a hardship in our life. Let’s start at the beginning, connecting to the creation of the earth. One of the two longing for relationships steps up to the plate and asks the girl for a partnership. As time goes on the connection between them grows as they learn about the other, sometimes when one does not have the same feelings for the other, the bond between them breaks. Or, on a side note, they grow unhappy with their insignificant other and usually give into temptation. (The Forbidden Fruit) and cheat on the other. (This solves nothing.) You will still see them the next day and give in (out of guilt) and break it off. Therefore shattering the relationship and casting you both in a world of hat for each other.

[The picture is easy to see]

Now let’s compare to friendships. A friendship to the best of my knowledge is knowing that you have someone that will watch your back till the end and someone you can tell virtually anything to.

The bond of friendships can easily be broken, simply by telling one lie or talking about the other behind their back, there again (The Forbidden Fruit). This again will cast you in a world of ate for one another.

In all and all, the world is repeatedly destroying itself till hate and darkness arrive to overtake our once love filled world. Try to stop this flow of hate. Learn about people you would never talk too and their outlook on life. Stop classification and just try to understand.

Said describes Orientalism as a functioning system, a science of representation that must be studied as a “live” discourse, one that is intimately connected to power mechanisms and that is self- defining and self-perpetuating (as opposed to a strictly utilitarian tool used by the power elite to obtain advantage); a self-delusional yet wholly satisfying ideology agreeable with western imperialism that effectively institutionalizes the Orient as the “other,” in a negative sense. Said went further by claiming that Orientalists represented the “other” (the Orient and its inhabitants) in their own image, a people and a culture who invariably aspired to Western standards and measures of progress and modernity.

Said’s theories were self-admittedly informed from Foucault’s analysis of relations between power and knowledge, and affirmed their inherent interconnectivity but nonetheless rejected Foucault’s elaborations of omnipresent and mystified sources of power. Rather, Said reverted to a knowable and well-articulated power structure, giving back agency to the dominant orientalist discourse, one that, while was being manipulated by colonialists, was also a self-perpetuating and fundamentally repressive regime of representation that reinforces colonial perspectives. For Said, Western intellectuals had power and shaped the outlook of the Orient for their generations.

Why focus on discourse and representation of the Orient as opposed to the accuracy of the information that the British and the French were generating? Said acknowledges the material basis of Orientalism – of being rooted in real events in the region of interest – but argues that one must study the “exteriority of orientalist cultural output” because of “the reality of discourse; language is highly representative itself, an encoded and organized system” which transforms into a cohesive system that actively seeks to perpetuate itself.

Some criticisms can be levied against Said’s conceptions of Orientalism as inherently a repressive and selfish tool. One can point to the breadth of British and French scholarship that portrayed the Orient in a variety of ways, ones that avoided Said’s essentialist western characterizations of Orientals as being violent, exotic, static etc. Also, Said does not go into detail about why ideological constructions are made, whether they are necessary or necessarily negative. And what of the positive representations of the “Other” that Orientalists have produced?

One example is the British idealizations of the masculine and hardy Muslim in India as opposed to the effeminate and weak Hindu. Overall, Orientalism is a masterful theoretical abstraction of the ways in which knowledge can be appropriated and transformed into self-sustaining systems of power and end up furthering the Colonial hegemony, both for the object and the subject.