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Valar morghulis: All men must die A Thesis Presented To the Department of Literature College of Nursing In Partial Fulfillment of the Requirement World Literature i

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Valar morghulis: All men must die

A Thesis

Presented

To the

Department of Literature

College of Nursing

In Partial Fulfillment

of the Requirement World Literature

III – 3

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March 2012

Acknowledgement

The researcher would like to thank Mr. Elmer C. Hibek for not failing me this

school year (2011-2012).

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Dedication

I dedicate this work to the Lord, my parents and my friends

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Title……………………..…………………………………………….……………….…i

Acknowledgement………………………………….………………………….……....ii

Dedication………………………………………………………………………………iii

CHAPTER PAGE

1: The Problem

1.1 Introduction 1

1.2 Statement of the Problem 7

1.3 Scope 7

1.4 Significance 8

2: Review of Related Literature 9

3: Discussion 24

4: Summary, Conclusion and Recommendation

4.1 Summary 35

4.2 Conclusion 36

4.3 Recommendation 37

Bibliography 37

Biography of the Author 41

Curriculum Vitae 46

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Chapter 1

The Problem

1.1 Introduction

It seems disrespectful to discuss the “meaning and

value” of death. The preciousness of life underlies all clinical

disciplines and preservation of life is a paramount clinical

goal. Understandably, for clinicians death is the enemy to be

conquered, and when it occurs, it represents defeat and

failure. Phenomenologically, death is nonbeing. The

essential nature of life entails activity, purpose, and making

order from disorder. Death is the antithesis of life. Nonlife is

inactive, and despite its stillness, death is chaos. Life

generates its own meaning. In contrast, on its face death

appears devoid of meaning and value.

Because philosophically I cannot know anything with

certainty about death, I must accept that death itself may (or

may not) be meaningless. Nevertheless, it is apparent that

the fact of death profoundly impacts our understanding—

and experience—of meaning in life. Although it remains

unknowable, death’s relationship to life is essential and as

profound as the relationship of darkness to light. Death need

not illuminate life, it is sufficient for death to provide the

background against which the light of life is seen. It is from

this perspective, both clinically and philosophically, that the

question: “What is the meaning and value of death?”

becomes relevant and approachable. Inquiry into the

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meaning and value of death can be approached from

cultural, individual, and communal perspectives.

If death represents ultimate ego annihilation, it is no

wonder that people have an aversion to thinking and talking

about death. Thanatologist Herman Feifel quotes

seventeenth century French writer and moralist, La

Rouchefoucauld, “One can no more look steadily at death

than at the sun.” (Byock, 2002) Contemplating nonbeing is a

Gordian knot and attempting to understand death is

inherently frustrating and can provoke considerable anxiety.

Indeed a number of psychologists, including Freud, have

considered death to be the root source of all human anxiety.

It is interesting, however, that it is equally frustrating,

although less anxiety provoking to contemplate nonexistence

before one’s conception and birth than after one’s death. It

may not be the absence of one’s being that causes

emotional pain, but the loss of having been. The anguish of

anticipated loss of relationships to others and the world is

not evoked by contemplating people and the world before

birth.

The human capacity to conceptualize time and,

therefore, to conceptualize the future underlies the meaning

of death. We can only speculate on other species’

understanding and orientation toward death. Ethological

observations reveal that animals flee from perceived threats

to life instinctively, although these instincts can be

overridden in special circumstances—dare we say, for “a

higher purpose”?—such as the defense of young offspring.

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Over the past 20 years society in general, and the

caring professions in particular, have begun to culturally

acknowledge and integrate an acceptance of life’s end.

Fueled by the aging of the baby-boom generation and the

infirmity of their parents and by documented, widespread

deficiencies in care and in the midst of the assisted suicide

debate, society has begun asking a second layer of

questions: What value is there in the last phase of life? Can

there be any meaning and value in the process of dying?

Can there be value in grieving? Can there be value in caring

for people as they die?

The disciplines of hospice and palliative care continue

to make critical contributions to this process of social and

cultural maturation. It is, of course, proper for the caring

professions to shoulder the technical components of

society’s fundamental responsibilit ies toward its members as

they die. Clear communication, ethical decision making,

meticulous, competent, and when necessary, intensive

management of symptoms are basic standards and

reasonable expectations for care.

Physicians and nurses cannot not guarantee that all

symptoms will be fully controlled, nor that every person will

die well but on behalf of society clinicians can commit to

doing whatever is necessary to alleviate physical distress.

We can commit to not giving up, to never abandoning

patients. Whatever else we cannot do, we can commit to be

present for another, this is the ground substance of human

responsiveness. Whether or not society acknowledges a

responsibility to provide organ transplantation, experimental

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chemotherapy or even physician-assisted suicide, we can

acknowledge a social responsibility to provide the basic

elements of human care and honor an inalienable human

right to die accompanied, in relative comfort, and in a clean,

dry bed.

The idea that a person only has is life and that nothing

survives the death of the physical body. It is generally

accepted today that it has been promoted to some kind of

self-evident truth. One would suppose that as this idea has

become so widespread then it would be supported by hard

evidence.  There is no hard evidence for the claim that death

is the end. In fact, there is no evidence on whatsoever that

supports the claim that our consciousness and self. The

essence of our being, are extinguished when we die. So

when we subscribe to the idea that our consciousness and

self are extinguished at death, then a person cannot pin this

idea up on anything but belief.  Nobody has ever been able to

prove that our consciousness and self are extinguished at

death.

The word death comes from Old English deað, which in

turn comes from Proto-Germanic dauthaz. This comes from

the Proto-Germanic stem dheu- meaning the 'Process, act,

condition of dying'. Dauthaz was reconstructed through the

use of the daughter tongues of Proto-Germanic, such as

doth from Old Saxon, dath from Old Frisian, dood from

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Dutch, tod from Old High German, dauði from Old Norse,

död from Swedish, and dauþas from Gothic.

Christianity is the religion most obsessed with death

and the afterlife, its alleged aftermath. While churches

encompass inlaid graves and cemeteries, both Jews and

Muslims regard the flesh of corpses as a source of ultimate

contamination. In various belief systems, the dead are either

holy or repugnant. But,  what exactly is death?

Death is the term used to describe the cessation of

all biological functions that sustain a living organism.

Phenomena which commonly bring about death include old

age, predation, malnutrition, disease, and accidents or

trauma resulting in terminal  injury. Deaths due to Unnatural

causes are incidences of suicides and homicides.

Death and its concept are absolutely empty. No picture

comes to mind. The concept of death has a use for the

living, while death itself has no use for anything. All we can

say about death is that it is either real or it is not real. If it is

real, then the end of one’s life is a simple termination. If it is

not real, then the end of one’s embodied life is not true

death, but a portal to another life.

The nature of death has been for millennia a central

concern of the world's  religious traditions and

of philosophical enquiry, and belief in some kind

of afterlife or rebirth has been a central aspect of religious

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belief. In modern scientific enquiry, the origin and nature

of consciousness has yet to be fully understood; any such

view about the existence or non-existence of consciousness

after death therefore remains speculative.

Having no content, one must speak of death

metaphorically. For those who think death is real, death is a

blank wall. For those who think it is not real, death is a door

to another life. Whether one thinks of death as a wall or a

door, we cannot avoid using one metaphor or another. We

often say that a person who dies is relieved of suffering.

However, if death is real, then it is metaphorical even to say

that the dead do not suffer, as though something of them

remains not to suffer. As there are already many

speculations about some sort of ‘next life,’ I will focus on the

view that death is real and marks the final end of an

individual’s life. As Ludwig Wittgenstein famously put it,

“Death is not an experience in life.” The nature of death

has been for millennia a central concern of the

world's religious traditions and of philosophical enquiry, and

belief in some kind of  afterlife or rebirth has been a central

aspect of religious belief. In modern  scientific enquiry, the

origin and nature of  consciousness has yet to be fully

understood; any such view about the existence  or non-

existence of consciousness after death therefore remains

speculative.

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Having no content, one must speak of death

metaphorically. For those who think death is real, death is a

blank wall. For those who think it is not real, death is a door

to another life. Whether one thinks of death as a wall or a

door, we cannot avoid using one metaphor or another. We

often say that a person who dies is relieved of suffering.

However, if death is real, then it is metaphorical even to say

that the dead do not suffer, as though something of them

remains not to suffer. As there are already many

speculations about some sort of ‘next life,’ I will focus on the

view that death is real and marks the final end of an

individual’s life. As Ludwig Wittgenstein famously put it,

“Death is not an experience in life.”

1.2 Statement of the Problem

The study seeks to answer the following questions:

1. What are the similarities in the attitude of the main

characters in the different stories?

2. How did the main character/s act in facing death?

3. What unusual event/s happened in the story? How did

the different characters react when they are confronted

with an unusual happening?

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1.3 Scope

This study would discuss short stories of Guy de

Maupassant related to the murder, suicide, and revenge.

Any topic which is not given in the aforementioned statement

would not be discussed in this paper.

This Literature thesis only included five short stories

from the book ―Original Short Stories by Guy de

Maupassant. The five stories included are the following: 1)

The Horrible, 2) The Devil, 3) Suicides, 4) Dead Woman’s

Secret, and 5) A Vendetta.

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1.4 Significance

This study will be one of the building blocks of more

studies to come about the different topics that it tackles. It

would validate the previous studies that were done in order

to confirm its authenticity. Also, it would provide references

for future researchers who would be conducting a similar

study. This type of work would enrich the knowledge of the

people as it adds to the collection of researches that we

have. Moreover, the readers would be able to give more

value to the most precious gift that we have –life

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Chapter 2

Review of Related Literature

Death

Humans have a remarkable capacity for committing

violence against themselves and others, causing 1.6 million

violent deaths a year -- half of those by suicide, according to

a new study from the World Health Organization. Someone

kills themselves every 40 seconds, someone is murdered

every 60 seconds and someone dies in a war every 100

seconds, according to the report released Thursday in

Geneva. And for every person who dies, another 15 to 20

suffer grievous physical harm. The report, which took three

years to compile, found enormous differences in violent

death across the globe. The murder rate in Colombia, for

example, was nearly 85 deaths per 100,000 people ages 10

to 29, compared with about 1.5 per 100,000 throughout much

of Europe. Researchers found a suicide rate in Lithuania of

52 per 100,000 people, compared with just five per 100,000

in Mexico.

Physiological death is now seen as less an event than a

process: conditions once considered indicative of death are

now reversible. Where in the process a dividing line is drawn

between life and death depends on factors beyond the

presence or absence of  vital signs. In general,  clinical

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death is neither necessary nor sufficient for a determination

of legal death. A patient with working heart and

lungs determined to be brain dead can be pronounced

legally dead without clinical death occurring. Precise medical

definition of death, in other words, becomes more

problematic, paradoxically, asscientific

knowledge and medicine advance.

Discussion of making of meaning in face of the

apparent chaos of death would be incomplete without

considering the role of rituals. Every religion, as well as

every ethnic and regional culture, encompasses traditions,

customs, and rituals in response to death. Since the early

stages of the scientific revolution, public attitudes adherence

with traditional customs and rituals surrounding death has

steadily eroded. There has been a tendency to view such

rituals as superstitious or somehow primitive. (Byock, 2002)

There is now evidence that this trend is beginning to

reverse. Organized, informal vigils within neighborhoods

surrounding the impending death of a beloved individual may

include prayers, singing, and placing luminaria along the

person’s front walk. It has become fairly common for hospice

and palliative care programs to offer music as a means of

soothing and honoring a dying person. Although traditional

funerals and formal religious services may be on the wane,

memorial services remain well attended. In addition to

offering a chance for people to grieve together,

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contemporary memorials are often lively celebrations of the

deceased individual, encompassing photographs and videos

of the person along with music and readings that held

meaning for the deceased or hold meaning for friends and

family. It is possible to see that renewed interest and

spontaneous generation of new ritual forms as a

sophisticated, well-considered effort to respond to the

tragedy of death by making meaning, investing shared time

and activity with meaning . (Byock, 2002)

Natural death

Most people would probably agree that it is preferable

for a person's death to be a natural death - but what does

that mean? 

The only definition of a natural death is a natural death is a

death that results from a natural disease process, distinct

from a death that results from accident or violence.

In contrast, death caused by active intervention is

called unnatural death. The "unnatural" causes are usually

given as accident, misadventure, suicide, or homicide

(Bryant, 2003).  In some settings, other categories may be

added. For example, a  prison may track the deaths

of inmates due to acute intoxication separately. (Stark,

2000)

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Unnatural death

According to Rynearson, (1986) when someone close

dies, it is natural to mourn their loss—to think of them with

sorrow and miss their presence in your life. If they died from

a natural death, then the dying would be understandable.

One could understand what was going wrong in their body

and why they couldn’t be saved—and if the natural dying

went on for weeks, months, or years, you would have time to

adjust to what was happening and could begin to say

goodbye.

This is not the case with unnatural dying; when someone

close dies an unnatural death, you not only mourn their loss

but are forced to adjust to the unnatural way that they died.

It is a double blow: not only have they died, but the way they

died is senseless. Unnatural dying is abrupt, and traumatic.

There is no time for goodbye.

Unnatural dying contains unique dimensions that make it

different than natural dying:

Violence—the dying is injurious and often mutilating.

Violation—the dying is transgressive. Except for suicide,

unnatural dying is forced upon the decreased who has no

choice in avoiding or preventing it.

Volition—the dying is a human act of intention or some

degree of negligence or fault with accident.

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Murder

By definition, murder is the unlawful kill ing of

another human. As the loss of a human being inflicts

enormous grief upon the individuals close to the victim,

as well as the fact that the commission of a murder is

highly detrimental to the good order within society, most

societies both present and in antiquity have considered

it a most serious crime worthy of the harshest of

punishment.

Murder shall be taken to have been committed

where the act of the accused, or thing done by him,

omitted to be done, causing the death, was done or

omitted with reckless indifference to human life, or with

intent to kill or inflict grievous bodily harm upon a

person. (Hawkins, 2009)

According to Dressler (2009)

The elements of common law murder are:

1. Unlawful - This distinguishes murder from

kill ings that are done within the boundaries of law, such

as an execution or the kill ing of enemy soldiers during

a war.

2. Killing - At common law life ended

with cardiopulmonary arrest; the total and permanent

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cessation of blood circulation and respiration.  With

advances in medical technology courts have adopted

irreversible cessation of all brain function as marking

the end of life.

3. Of a human - This element presents the issue

of when life begins. At common law a fetus was not a

human being. Life began when the fetus passed

through the birth canal and took its first breath.

4. By another human -  The requirement that the

person killed be someone other than the perpetrator

excluded suicide from the definition of murder.

5. With malice aforethought - originally  malice

aforethought carried its everyday meaning—a

deliberate and premeditated kill ing of another

motivated by il l will. Murder necessarily required that

an appreciable time pass between the formation and

execution of the intent to kill. The courts broadened the

scope of murder by eliminating the requirement of

actual premeditation and deliberation as well as true

malice. All that was required for malice aforethought to

exist is that the perpetrator act with one of the four

states of mind that constitutes "malice.”

The four states of mind recognized as constituting

"malice" are:

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i . Intent to kill,

i i. Intent to inflict grievous bodily harm short of

death,

iii . Reckless indifference to an unjustifiably high

risk to human life (sometimes described as an

"abandoned and malignant heart"), or

iv. Intent to commit a dangerous felony (the

"felony-murder" doctrine).

Under state of mind (i), intent to kill, the  deadly

weapon rule applies. Thus, if the defendant intentionally

uses a deadly weapon or instrument against the victim,

such use authorizes a permissive inference of intent to

kill. In other words, "intent follows the bullet." Examples

of deadly weapons and instruments include but are not

limited to guns, knives, deadly toxins or chemicals or

gases and even vehicles when intentionally used to

harm a victim.

Under state of mind (iii), an "abandoned and

malignant heart", the killing must result from

defendant's conduct involving a reckless indifference to

human life and a conscious disregard of an

unreasonable risk of death or serious bodily injury.

Under state of mind (iv), the felony-murder

doctrine, the felony committed must be an inherently

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dangerous felony, such as burglary, arson, rape,

robbery or kidnapping. Importantly, the underlying

felony cannot be a lesser included offense such as

assault, otherwise all criminal homicides would be

murder as all are felonies.

Many jurisdictions divide murder by degrees. The

most common divisions are between first and second

degree murder. Generally, second degree murder is

common law murder, and first degree is an aggravated

form. The aggravating factors of first degree murder are

a specific intent to kill, premeditation, and deliberation.

In addition, murder committed by acts such as

strangulation, poisoning, or lying in wait is also treated

as first degree murder.

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Exclusions

Capital punishment ordered by a legitimate court of law

as the result of a conviction in a criminal trial with due

process for a serious crime.

Killing of enemy combatants by lawful combatants in

accordance with lawful orders in  war, although ill icit kill ings

within a war may constitute murder or homicidal  war crimes.

The administration of lethal drugs by a doctor to

a terminally il l  patient, if the intention is solely to alleviate

pain, is seen in many jurisdictions as a special case

(Otowski, 1997).

In some cases, kill ing a person who is attempting to kill

another is classified as self-defense and thus, not murder.

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Capital Punishment

Capital punishment has in the past been practiced

by most societies; currently only fifty-eight nations

actively practice it, and ninety-seven countries have

abolished it It is a matter of active controversy in

various countries and states, and positions can vary

within a single political ideology or cultural region. In

the European Union member states, Article 2 of

the Charter of Fundamental Rights of the European

Union prohibits the use of capital punishment

Administration of lethal drugs

Passive euthanasia is based on the fundamental

ethical principle that informed, autonomous patients

have the right to refuse any and all medical treatments,

no matter what the consequences. Yet, under

circumstances of identical or even greater suffering

where no life-sustaining treatment is being used,

current law forbids the physician to take direct action

designed to achieve the same end—even if it is

rationally requested by the patient and would result in a

more humane death. (Craig, 2008)

Self-defense

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Acting in self-defense or in defense of another

person is generally accepted as legal justification for

kill ing a person in situations that would otherwise have

been murder. However, a self-defense kill ing might be

considered manslaughter if the killer established control

of the situation before the kill ing took place. In the case

of self-defense it is called a "justifiable homicide".  A

kill ing simply to prevent the theft of one's property may

not be a justifiable homicide, depending on the laws of

a place.

Insanity

Mental disorder may apply to a wide range of

disorders including psychosis caused

by schizophrenia and dementia, and excuse the person

from the need to undergo the stress of a trial as to

liability. Usually, sociopathy and other personality

disorders are not legally considered insanity, because

of the belief they are the result of  free will in many

societies. In some jurisdictions, following the pre-trial

hearing to determine the extent of the disorder, the

defense of "not guilty by reason of insanity" may be

used to get a not guilty verdict.  This defense has two

elements:

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1. That the defendant had a serious mental il lness,

disease, or defect.

2. That the defendant's mental condition, at the time of the

killing, rendered the perpetrator unable to determine right

from wrong, or that what he or she was doing was wrong.

Under the French Penal Code:

Article 122-1

A person is not criminally liable who, when the act

was committed, was suffering from a psychological or

neuropsychological disorder which destroyed his

discernment or his ability to control his actions.

A person who, at the time he acted, was suffering

from a psychological or neuropsychological disorder

which reduced his discernment or impeded his ability to

control his actions, remains punishable; however, the

court shall take this into account when it decides the

penalty and determines its regime.

Those who successfully argue a defense based on

a mental disorder are usually referred to mandatory

clinical treatment until they are certified safe to be

released back into the community, rather than prison.

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Suicide

Suicide has been a popular topic among social

scientists ever since Emile Durkheim’s (1897) seminal

work Le Suicide. Sociologists and psychologists, in

particular, have produced an enormous literature on the

subject. But economists’ contributions to the study of

suicide have been few and far between, especially in

the realm of theory. With the exception of a handful of

works, economists have largely steered clear of the

subject. Yet economists possess a set of tools,

characterized by uncertainty.

Over one million people die by suicide every year.

The World Health Organization (WHO) estimated that it

is the 13th leading cause of death worldwide  and the

National Safety Council rates it sixth in the United

States. It is a leading cause of death among teenagers

and adults under thirty five. The rate of suicide is far

higher in men than in women, with males worldwide

three to four times more likely to kill themselves than

females. There are an estimated ten to twenty  million

non-fatal attempted suicides every year worldwide.

There have been many philosophical arguments

made that contend that suicide is immoral and

unethical. (Craig, 2008) One popular argument is that

many of the reasons for committing  suicide – such

as depression, emotional pain, or economic hardship –

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are transitory and can be ameliorated by therapy and

through making changes to some aspects of one's life.

A common adage in the discourse surrounding suicide

prevention sums up this view: "Suicide is a permanent

solution to a temporary problem." However, the

argument against this is that while emotional pain may

seem transitory to most people, and in many cases it is,

in other cases it may be extremely difficult or even

impossible to resolve, even through counseling or

lifestyle change, depending upon the severity of the

affliction and the person's ability to cope with their pain.

Examples of this are incurable disease or severe,

lifelong mental il lness

Choosing death before dishonor is seen by some

philosophers and ethicists as a rational reason to

commit suicide. According to these experts, committing

suicide can be a rational, morally permissible, and

sometimes even obligatory act. Victor Cosculluela,

author of The Ethics of Suicide,  contends that suicide is

rational and permissible if it serves as an expression of

one’s deepest values or as an escape from an

unbearable existence. Suicide is obligatory, he

continues, if it will protect others from death or

suffering, such as a soldier falling on a grenade or a

pilot crashing a disabled plane into a hill to avoid a field

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full of children. (Leone, Stalcup, Barbour & Tamara,

1998)

Health care professionals believe that suicide can

never be a rational choice. Leon R. Kass, an ethicist,

physician, and outspoken critic of the right-to-die

movement, argues that the determination to kill oneself

is often made in response to feelings of guilt, fear,

despair, or rejection. Suicide in these situations may be

understandable and even forgivable, but it is still an

irrational and emotional response. Furthermore,

because death is unimaginable, Kass contends, one

cannot accurately judge whether death would be

preferable to life. Therefore, he concludes, to choose

death cannot possibly be a rational decision. (Kass,

1990)

Author Joyce Carol Oates agrees: “Rationally one

cannot ‘choose’ Death because Death is an unknown

experience, and perhaps it isn’t even an ‘experience’—

perhaps it is simply nothing; and one cannot imagine

nothing.” (Leone, et al. 1998) Oates and Kass assert

that the merits of other actions can be imagined

because it is possible to discuss them with people who

have experienced them; death, however, is totally

unknowable.

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Revenge

Revenge is a harmful action against a person or

group in response to a grievance, be it real or

perceived. It is also

called payback, retribution, retaliation or vengeance; it

may be characterized, justly or unjustly,  as a form

of justice.

Revenge makes a person’s body shudder in fear; a

revenge essay can vouch for this. Revenge essays can

deal with a lot of topics and characters. For example, a

college essay paper on revenge could talk about

childhood anger or enmity that turned violent in latter

life. The essays on revenge could even speak about

what revenge is all about. A good revenge essay should

talk about how to avoid such revengeful feelings and

how to overcome them. A revenge essay could define

revenge and make it simple for a common man to

understand the deep-rooted concepts.

Of the psychological, moral, and cultural

foundation for revenge, philosopher  Martha

Nussbaum has written: "The primitive sense of the just

—remarkably constant from several ancient cultures to

modern institutions ...—starts from the notion that a

human life ... is a vulnerable thing, a thing that can be

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invaded, wounded, violated by another's act in many

ways. For this penetration, the only remedy that seems

appropriate is a counter invasion, equally deliberate,

equally grave. And to right the balance truly,

the retribution must be exactly, strictly proportional to

the original encroachment. It differs from the original

act only in the sequence of time and in the fact that it is

response rather than original act—a fact frequently

obscured if there is a long sequence of acts and

counteracts"

In terms of the philosophical debate, and as

Nussbaum states in a later work, the pro compassion

person recognizes that private revenge is an especially

unsatisfactory, costly way to effect the punishment of

offenders, often causing the exchange of damages to

perpetuate without limit, and cycles of provocation and

retaliation, represented by vendettas or ‘blood feuds’,

may indeed be carried out over long periods of time,

poisoning the entire climate of social life (Equity &

Mercy 1999).

The feelings of envy and deep hatred which can

ultimately lead to revenge would also be analysed,

Here, revenge is no longer part of a simple heroic code

but is seen as a long-protracted and complex feeling

that consumes the speaker and is symbolically

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represented by a growing tree bearing a poisonous

apple (Equity & Mercy 1999). 

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Chapter 3

Discussion

1. What are attitude towards death of the main character/

characters in the different stories?

In The Horrible, the attitude of General de G---, the

main character, towards death was horrifying based

from his experience. Being a veteran and an

experienced soldier, death for him is not a traumatic

experience. But there are instances where deaths in the

story were unreasonable, that could lead into madness

and bafflement.

In The Devil, La Rapet viewed death as a source

of income. La Rapet nursing for the dying earned her

money does her attitude towards death is more on the

occupational level. Since there is influence of money,

greed also will eventually come.

In Suicide, M. X-- attitude towards death as an end

to the repetition of daily routines which he repulsed

him. Memories of her past made him reflect on what he

is on the present time, seeing that his past was better

than his present death is a way where he would never

degenerate.

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In Dead Woman’s Secret the son and daughter of

the dead mother viewed death here as a painful and

sad experience. The memories here sweet memories of

their mother turned into anguish because their mother

was no more.

In A Vendetta the widow of Paolo Saverini viewed

death here as a way of fulfil l ing vengeance for his son.

So the attitude towards death here is ire, although not

stated in the story.

2. How did the main character/s act in facing death?

In The Horrible, General de Ge--- when faced with

death was emotionally in pain that he knelt down and

cried at the scene of the one the manslaughter.

In The Devil, La Rapet was in fact the one

responsible for the death of Mother Bontemps. When

facing death she acted like the Devil whom she had

described in the story.

In Suicides, M. X--- wanted to be dead.

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In Dead Woman’s Secret the son and the daughter

were grieving because the mother whom they have

loved until the end died.

3. What unusual event/s happened in the story? How did

the different character/s react when they are confronted

with an unusual happening?

In The Horrible, two unusual things happened: the

manslaughter of the accused spy, and the cannibalism

of the soldiers in Flatters Mission. General de G--- saw

the true horror of death. The deaths were too much for

him that he could not cope yet that time.

In The Devil, the unusual thing that happened here

for La Rapet was that Honore Bontemps mother

continued to live on despite of approaching death. She

confronted this unusual happening by disguising herself

as the Devil that scared the mother to her death.

In Suicides, the unusual thing for M. X--- is when

he started to read the letters of the past from his

drawers that reminded him of how his life before was

better with companions of his youth. He confronted this

unusual thing by committing suicide.

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In Dead Woman’s Secret, the unusual thing that

happened here was when the son and the daughter

surprisingly found out about father was not their

biological father. They confronted this unusual thing by

severing their ties with their mother.

In A Vendetta , the unusual thing that happened

was the quarrel between Antoine Saverini, the son of

the widow of Paolo Saverini and Nicolas Ravolati. No

one knew who was right or wrong, No justice was given

to the death to Antoine Saverini and this lead to the

vengeance of the widow of Paolo Saverini against

Nicolas Ravolati. She took justice in her own hands to

avenge his son’s death and killed Nicolas Ravolati.

Summary:

The Horrible

The story started when two men were talking about how

horrible a certain accident involving two men and three

women drowned before the eyes of their guests. General de

G--- then interrupted them and told them two story of what

‘Horrible’ really means. First was from his personal

experience. It was during the war of 1870. They were

defeated by the Prussians; disbanded, demoralized, and

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exhausted they travel to the meet up point. It was very cold

that day, and the earth was covered with snow. They could

not rest nor stop from walking for when they do the coldness

of the weather would freeze their joint and also the blood

circulating and thus kill ing them in a matter of seconds. As

much as they could not leave any one behind, they cannot

do anything because once they sat down to rest they were

already dead man. So they continued without stopping.

Two gendarmes came, holding a man in their arms. And

that same man was accused of being a spy because he kept

asking about information about the artil lery. The word spy

spread like wildfire within them and much anger was stirred

the air; they wanted him dead. Being in command of a

battalion, General de G--- wanted to speak but he was afraid

his authority is would not be any more recognize due to the

rage they have to the enemy after losing to them in battle.

Then a man from his behind struck down the accused spy,

flung him against the tree, and immediately shot him. The

accused spy was shot pointlessly, soldiers fought with one

another just to get shot of shooting the accused spy. Due to

the relentless shooting, they attracted the Prussians. In

panic, everybody ran away leaving the accused spy with

General de G--- and the two gendarmes who brought the

accused spy.

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They searched the body accused spy only to find out

that this man was really a woman. He could not believe that

the accused spy was a woman, whom has been shot

countless of times, was in fact a woman. He could not speak

as the two gendarmes wait for his opinion. Then one of them

slowly said that ‘Perhaps she came looking for her son of

hers in the artillery, whom she had not heard from’. The

other man replied ‘perhaps, indeed, that is so’. General de

G--- was in so much pain at the sight of the dead murdered

stranger.

The other story he got from interrogating a survivor of

the Flatters Mission, an Algerian sharpshooter. His story

started at a voyage, they were accompanied by pirates that

resemble pirates who voyages the sea before. One day in

the middle of the desert, their Colonel, Flatters was betrayed

and got most of his men massacred. The remaining survivors

began to retreat with the two camels they still have that

brought their remaining provisions. They journeyed through

the scorching sun which burned them.

As they travel a tribe came to them and offered them

dates. Little did they know that the dates were poisoned and

so almost all the Frenchman died. Later that night their two

camels were stolen by the Arabs together with their

provisions. Then the survivors understood that they

eventually had to eat each other when they found out that

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they had no more provisions. As they travelled they

stumbled on a spring, they took turns in drinking.

One morning, one of them travelers, turned to his

comrade. His comrade did not run but instead he lied down

the ground and waited for the other approaching man until

he is in range of his gunpoint. He killed the approaching man

and the others rushed to get their share. The one who killed

the fallen man, cut the corpse into pieces and distributed it

among themselves. This only kept them full for two days,

and so they begin to kill one after the other so that they

could feed on their flesh. The last one to die was their

quartermaster, Pobeguin, the night where the supplies came.

In the end General de G--- said ‘do you understand now

what I meant by horrible’.

The Devil

The story started when Honore Bontempts’ mother was

ill and was about to die. He wanted to get his wheat but the

doctor said that he needs to be with his mother because she

may die any moment. Since he cannot be with his mother for

he had to get his wheat he asked La Rapet.

La Rapet’s job was to watch over the dead and the

dying in short she nursed people until they eventually die.

Honore was asking how much would La Rapet service would

cost. She had a fixed rate, one for rich people and one for

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poor people and it was per day. Even for the poor people

Honore thinks it was still too much, so he bargained a fixed

price until her mother dies. La Rapet knew that there was

some kind of trick so she went to see his mother to see her

condition.

She assessed his mother, checked for her vital signs

and concluded that she will l ive only for two to three days.

Upon saying this se asked for six francs for three days.

Honore who did not like the price bargained again;

eventually he agreed to pay six francs per day. As the days

go by it seems that Mother Bontemps was not dying but

rather she was doing well on living that is. This angered the

La Rapet, she felted that she was tricked by Honore, who

just got his wheat under favorable circumstances.

La Rapet asked Mother Bontemps if she have seen the

Devil. Mother Bontemps replied no, and thus, La Rapet

described the Devil. She said that the Devil appeared

whenever someone is about to die with a broom in his hand

and a saucepan on his head. Then she named persons who

the Devil visited. La Rapet suddenly vanished from Mother

Bontemps foot of the bed; she took a sheet out of the

cupboard and wrapped herself in it; she put the iron

saucepan on his head and held the broom in his right hand.

She then removed the curtain which hung from the foot of

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the bed. Upon seeing this sight, Mother Bontemps was

terrified, and with her superhuman effort she began to stand

up and tried to escape. Mother Bontemps could only lift her

chest out of her bed; this was the last thing she could have

done. La Rapet watch her, as Mother Bontemps eventually

collapsed and died. La Rapet then put everything back

together – the sheet, the saucepan, and the broom. Honore

got home and found La Rapet praying. He calculated

immediately how much she owed her and paid only five

francs since she stayed only for two days.

Suicides

The story started with M. X---, a man owner of a

restaurant, committing suicide. The cause of his suicide was

not cause by tragedies of neither love nor financial troubles;

it was a mystery. Until they found a letter written before he

killed himself. His letter speaks about his past; how he lived

his everyday in repetition. This repetition made him feel

weary and disgusted he said it was like going to the same

theatre. He Here he reminisced how everything repeats itself

endlessly– the way he the key in the lock, the place where

he find his matches, the first thing which meets his eye when

he enters his room, the manner that he shaves. He even

hated the people whom he used to have pleasure being with.

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He was disgusted with the same ideas, the same joys, the

same pleasures, the same habits, the same beliefs. He said

that good digestion is everything in life. A sick stomach

induces skepticism unbelief, nightmares and the desire of

death.

When he sat down on his arm chair, where he have

been sitting for thirty years, he tried to clear out his drawers.

So he opened his desk and then he disposed majority of

them. But then he saw papers, yellowed by age. He read

them and the first letter he read did not really affected him,

they were recent letters from his living friends. As he further

examined these letters, he saw one that has his name

written in a large, rather bold kind of way. Suddenly, he

realized that it was from his dearest childhood friend. Then

his memories became vivid and he saw his friend as if he

came back to life. As he read letters one after the other, he

felt that he was travelling through his whole life, he saw

people he only recognized by face, and he even saw his

mother and reminisced the days when he was just a child.

Then he opened another drawer he found himself in his days

where he was in love. The last letter he opened goes way

back fifty years. It was form his mom, he wrote during his

writing class.

Dead Woman’s Secret

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The story started of how a mother died in the story. She

had two offspring: a magistrate and a Nun. As they were

mourning for their mother’s death a priest came by to mourn

with them but they wished to be alone with their mother. As

they mourn at their dead mother, memories of their mother

before were torturing that day. They recalled circumstances,

words, smiles intonations of their mother. They remembered

things which she had said. They were very lonely for their

love for their mother never changed even up to the day their

mother died. As they looking back, they remembered their

mother reading old letters from their father. That day they

tried to find them and read them; there was a letter for each

of them– their mom, the son, and the daughter. As Sister

Eulalie was about to finis reading the letter to her mother,

she suddenly stopped then said that the letters should be

buried with their mother and then continued again and

picked a letter where no name was written. Again she

stopped and her brother, the magistrate, snatched the letter

from her sister while she was reading. He looked for a

signature but he did not see any all he saw was the ‘The

man who adores you’ and the name ‘Henry’. Their father

name was Rene so the letters was not from him. The sister

picked up the letters and she put them back in the drawers.

Then they finally went to bed.

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A Vendetta

The story started with the widow of Paolo Saverini son,

Antoine Saverini getting murdered by Nicolad Ravolati. The

mother swore to avenge his son’s death. The mother could

not sleep all she thought about was her vengeance, she

could not wait, she could not forget, and she did not have

any peace of mind. One night as her dog, Semillante, was

howling she thought of an idea and she thought over it until

morning.

The following day, she then went to church and prayed

for her to avenge her son. When she got home she

established the required setting for her plot to avenge his

son’s death. An inverted barrel served as the dog’s kennel,

not so far from it stood a stick with a dummy made of old

rags and straws. The mother starved the dog for two days.

She bought a piece of sausage and was hanged like a

necktie it in the dummy. As the dog smelled this scent, it

became frantic focus on the food. She then untied the dog

and with one leap the hungry beast tear the dummy’s throat.

For three months with two days interval, this kind of training

continued. Soon even with just the command of the mother

the dog would tear the throat of the dummy. Then when then

proper time has come, the mother first went to confession,

and took the communion. They went to Longroso in the

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bakery where Nicolas Ravolati was and there she

commanded the dog to eat him up. The dog, hungry for meat

jumped on the man, dug her fangs into his throat and tore it.

That night the mother finally slept well.

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Chapter 4

Summary, Conclusion, Recommendation

4.1 Summary

Having no content, one must speak of death

metaphorically. For those who think death is real, death is a

blank wall. For those who think it is not real, death is a door

to another life. Whether one thinks of death as a wall or a

door, we cannot avoid using one metaphor or another. We

often say that a person who dies is relieved of suffering.

However, if death is real, then it is metaphorical even to say

that the dead do not suffer, as though something of them

remains not to suffer. As there are already many

speculations about some sort of ‘next life,’ I will focus on the

view that death is real and marks the final end of an

individual’s life. As Ludwig Wittgenstein famously put it,

“Death is not an experience in life.”

Authors from various disciplines have brought forth

reasons for preventing all, or at least virtually all, suicide.

We will consider these arguments in an attempt to determine

whether or not, and in what circumstances, others should

prevent a suicide from realizing his intentions. We shall

reach a moderate conclusion: some suicide may legitimately

be prevented, but not all. Arguments for the view that all

suicide should be prevented are unacceptable.

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4.2 Conclusion

Death is central to the meaning and value of human life

as experienced by individuals and by communities. Death

does not give meaning to life, but does provide the backdrop

against which life is lived.

Fundamental responsibilit ies of human beings toward

one another are defined by the need to respond to the facts

of illness and death and contribute to the meaning and value

of individual and communal life. Acting on behalf of society,

the clinical professions bear critical responsibilit ies for

caring for those who are dying and bereaved. However,

overreliance on professionals as a means of denying or

distancing ourselves from death and grief can diminish the

fullness and richness of living and erode the experience of

meaning and value in our lives.

Beyond acknowledging and honoring basic obligations,

individuals, families and communities have the capacity to

respond to the ultimate problem of death in a creative

manner including the performance of rituals that reflect and

advance values of human worth, dignity, and enduring

connection. The clinical professions can lead by setting

standards for excellence and by providing care that is not

only competent but unabashedly loving. In so doing meaning

and value is created by direct intention.

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People vary in their view of death. Their general idea

and affectation toward the matter is influenced mainly by

their culture, which includes their community or family

traditions and education and faith in their religion.

These findings suggest that great diversity may be

found in the matters of death. Each person holds their

individual perceptions and feelings regarding the topic, and

Guy de Maupassant was definitely able to give a great

preview of these unique views and emotions in his prose.

4.3 Recommendation

The researcher recommends more extensive and

general studies regarding perceptions on the topic death and

its other sub topic. Perhaps qualitative research will improve

and stabilize the foundations set by this study. Also,

personal accounts that are non-fictional should be integrated

in students' learning in order to derive lessons and insight

regarding these matters through the knowledge and critical

analysis of others' experiences. Through this, others, may

be able to develop their own and disposition on death.

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Bibliography

 Bryant, C.D. (2003). Handbook of death & dying. Thousand Oaks:

Sage Publications. Retrieved from:

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%20death%20%26%20dying&f=false

Byock, I. (2002). The meaning and value of death. Journal of

Palliative Medicine, 5(2), Retrieved from

http://www.dyingwell.org/downloads/jpm0502.pdf

Charter of fundamental rights of the European union. (2000). Official

Journal of the European Communities, Retrieved from

http://www.europarl.europa.eu/charter/pdf/text_en.pdf

Craig, P. (2008). Assisted suicide and euthanasia: A natural law

ethics approach . Hampshire, England: Ashgate Publishing

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yAxrIxX39a6vq5Km6gAVq3Q&hl=tl&sa=X&ei=71

Dressler, J. (2009). Understanding Criminal Law. 5th ed. Retrieved

from: http://law.okcu.libguides.com/content.php?

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Equity & Mercy (1999). Sex and Social Justice Oxford University

Press. Retrieved from: http://www.inter-disciplinary.net/wp-

content/uploads/2010/06/guimaraeshpaper.pdf

Kass, L. R. (1990) Death with Dignity and the Sanctity of Life.

Retrieved from: http://www.enotes.com/suicide-article

Hawkins, T. (2009). Police procedure - elements of murder. Retrieved

from: http://www.writing4successclub.com/public/284.cfm?sd=69

Leone, B., Stalcup, B., Barbour, S., & Tamara, R. L. (1998). Suicide:

Opposing viewpoints. San Diego, California: Greenhaven Press

Inc. Retrieved from: http://www.dikseo.teimes.gr/spoudastirio/E-

NOTES/S/Suicide_Viewpoints.pdf

Maugh, T. H. (2002, October 4). Who: 1.6 million die in violence

annually. Retrieved from:

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nce.html

Otowski, M. (1997). Voluntary euthanasia and the common law.

Oxford University Press. Retrieved from

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Rynearson E.K. (1986) Psychological effects of unnatural dying on

bereavement. Psychiatric Annuals, 16(5):272-75. Retrieved

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Stark, M. (2000). A physician's guide to clinical forensic medicine.

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+Martha+(2000).

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OSiQfmhqiIBg&ved=0CCgQ6AEwAQ#v=onepage&q&f=false

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Biography of the author

Henri René Albert Guy de Maupassant (5

August 1850 – 6 July 1893) was a popular

19th-century French writer, considered one

of the fathers of the modern short story and

one of the form's finest exponents.

A protégé of Flaubert, Maupassant's stories

are characterized by their economy of style

and efficient, effortless dénouement. Many

of the stories are set during the Franco-

Prussian War of the 1870s and several describe the futility of war and

the innocent civilians who, caught in the conflict, emerge changed. He

authored some 300 short stories, six novels, three travel books, and

one volume of verse. The story "Boule de Suif" ("Ball of Fat", 1880) is

often accounted his masterpiece. His most unsettling horror story, "Le

Horla" (1887), was about madness and suicide.

Henri-René-Albert-Guy de Maupassant was born on August 5,

1850 at the château de Miromesnil, near Dieppe in the Seine-

Inférieure (now Seine-Maritime) department in France. He was the

first son of Laure Le Poittevin and Gustave de Maupassant, both from

prosperous bourgeois families. When Maupassant was eleven and his

brother Hervé was five, his mother, an independent-minded woman,

risked social disgrace to obtain a legal separation from her husband.

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After the separation, Le Poittevin kept her two sons, the elder

Guy and younger Hervé. With the father’s absence, Maupassant’s

mother became the most influential figure in the young boy’s life. She

was an exceptionally well read woman and was very fond of classical

literature, especially Shakespeare. Until the age of thirteen, Guy

happily lived with his mother, to whom he was deeply devoted,

at Étretat, in the Villa des Verguies, where, between the sea and the

luxuriant countryside, he grew very fond of fishing and outdoor

activities. At age thirteen, he was sent to a small seminary

near Rouen for classical studies.

In October 1868, at the age of 18, he saved the famous

poet Algernon Charles Swinburne from drowning off the coast

of Étretat at Normandy. As he entered junior high school, he met the

great author Gustave Flaubert.

He first entered a seminary at Yvetot, but deliberately got

himself expelled. From his early education he retained a marked

hostility to religion. Then he was sent to the Lycée Pierre-Corneille in

Rouen where he proved a good scholar indulging in poetry and taking

a prominent part in theatricals.

The Franco-Prussian War broke out soon after his graduation

from college in 1870; he enlisted as a volunteer and fought bravely.

Afterwards, in 1871, he left Normandy and moved to Paris where he

spent ten years as a clerk in the Navy Department. During these ten

tedious years his only recreation and relaxation was canoeing on

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theSeine on Sundays and holidays. Gustave Flaubert took him under

his protection and acted as a kind of literary guardian to him, guiding

his debut in journalism and literature. At Flaubert's home he met Émile

Zola and the Russian novelist Ivan Turgenev, as well as many of the

proponents of the realist and naturalist schools.

In 1878 he was transferred to the Ministry of Public Instruction and

became a contributing editor of several leading newspapers such

as Le Figaro, Gil Blas, Le Gaulois and l'Écho de Paris. He devoted his

spare time to writing novels and short stories.

In 1880 he published what is considered his first masterpiece,

"Boule de Suif", which met with an instant and tremendous success.

Flaubert characterized it as "a masterpiece that will endure." This was

Maupassant's first piece of short fiction set during the Franco-

Prussian War, and was followed by short stories such as "Deux

Amis", "Mother Savage", and "Mademoiselle Fifi".

The decade from 1880 to 1891 was the most fertile period of

Maupassant's life. Made famous by his first short story, he worked

methodically and produced two or sometimes four volumes annually.

He combined talent and practical business sense, which made him

wealthy.

In 1881 he published his first volume of short stories under the

title of La Maison Tellier; it reached its twelfth edition within two years;

in 1883 he finished his first novel, Une Vie (translated into English

as A Woman's Life), 25,000 copies of which were sold in less than a

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year. In his novels, he concentrated all his observations scattered in

his short stories. His second novel Bel-Ami, which came out in 1885,

had thirty-seven printings in four months.

His editor, Havard, commissioned him to write new

masterpieces and Maupassant continued to produce them without the

slightest apparent effort. At this time he wrote what many consider to

be his greatest novel, Pierre et Jean.

With a natural aversion to society, he loved retirement, solitude,

and meditation. He traveled extensively in Algeria, Italy,

England, Brittany, Sicily, Auvergne, and from each voyage brought

back a new volume. He cruised on his private yacht "Bel-Ami," named

after his earlier novel. This feverish life did not prevent him from

making friends among the literary celebrities of his day: Alexandre

Dumas, fils had a paternal affection for him; at Aix-les-Bains he

met Hippolyte Taine and fell under the spell of the philosopher-

historian.

Flaubert continued to act as his literary godfather. His friendship

with the Goncourts was of short duration; his frank and practical

nature reacted against the ambience of gossip, scandal, duplicity, and

invidious criticism that the two brothers had created around them in

the guise of an 18th-century style salon.

Maupassant was but one of a fair number of 19th-century

Parisians who did not care for the Eiffel tower; indeed, he often ate

lunch in the restaurant at its base, not out of any preference for the

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food, but because it was only there that he could avoid seeing its

otherwise unavoidable profile. Moreover, he and forty-six other

Parisian literary and artistic notables attached their names to letter of

protest, ornate as it was irate, against the tower's construction to the

then Minister of Public Works.

Maupassant also wrote under several pseudonyms such as

Joseph Prunier, Guy de Valmont, and Maufrigneuse (which he used

from 1881 to 1885).

In his later years he developed a constant desire for solitude, an

obsession for self-preservation, and a fear of death and crazed

paranoia of persecution, that came from the syphilis he had

contracted in his early days. On January 2, in 1892, Maupassant tried

to commit suicide by cutting his throat and was committed to the

celebrated private asylum of Dr. Esprit Blanche at Passy, in Paris,

where he died on July 6, 1893.

Guy De Maupassant penned his own epitaph: "I have coveted

everything and taken pleasure in nothing." He is buried in Section 26

of the Cimetière du Montparnasse, Paris.

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Curriculum Vitae

Calvin Joshua C. Crisol

33 Scout Fuentebella Quezon City

Contact no.: 09237339182

E-mail: [email protected]

Age: 19 years old

Birthday: May 11, 1992

Birthplace: UST Hospital, Sampaloc, Manila

Religion: Roman Catholic

EDUCATIONAL BACKGROUND

Tertiary UNIVERSITY OF SANTO TOMAS – COLLEGE OF

NURSING

España, Manila

Bachelor of Science in Nursing

June 2009 – Present

Secondary UNIVERSITY OF SANTO TOMAS HIGH SCHOOL

Espana, Manila

June 2005 – March 2009

Elementary LOURDES SCHOOL OF QUEZON CITY

Quezon City

June 1999 – March 2005

LEADERSHIP EXPERIENCES

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Governor, Rotaract Nursing Unit (2012-2013present)

Assistant Treasurer, Rotaract Nursing Unit (2011-2012)

Junior Officer, Rotaract Nursing Unit (2010-2011)

Treasurer of the USTHS Boy Scout of the Philippines (2008-2009)

Class President (2007-2008)

Assistant Secretary (2006-2007)

AFFILIATIONS

Rotaract Nursing Unit (2010-present)

Nursing Journal (2011-present)

Nursing COMELEC (2010-present)

Nursing Varsity Council (2010-present)

USTHS Boy Scout of the Philippines (2007-2009)

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