Il Faut Laisser Maisons.. Essays - Pierre De Ronsard, Sonnet

Il Faut Laisser Maisons.. Analysis of ?Il Faut Laisser Maisons...? ?Il Faut Laisser Maisons...? is a poem written by Pierre Ronsard and published in the book Derniers vers de Pierre de Ronsard in 1586. This poem's central idea is that the spirit is more important than the body, because the spirit has far fewer limits than the body. As soon as one dies, the spirit is free from the bonds of the body. These lines: ?Laissant pourir ?a-bas sa d?pouille de boue? and ?Franc des liens du corps, pour n'?tre qu'un esprit.? show that Ronsard succeeds in establishing the theme by making it clear that it is necessary to leave the possessions of this world and material things to become a spirit. Ronsard is the speaker of the poem which takes place late in his life. ?C'est fait! j'ai d?vid? le cours de mes destins? and ?J'ai v?cu, j'ai rendu mon nom assez insigne,? prove that Ronsard has lived awhile and accomplished some things in life. Ronsard intends to teach a significant moral lesson which is the theme. The message is implied, because Ronsard wishes and challenges the reader to interpret and look deeply to understand this moral lesson. He places most emphasis on ideas to help develop this message. Ronsard skillfully develops the poem's mood, one of inspiration and thoughtfulness. He believes in the freedom of the spirit in life after death. This line: ?Heureux qui ne fut onc, plus heureux qui retourne? illustrates the poet's pensive mood and logical thinking. Ronsard feels that it is better to have lived than never to have lived at all. He thinks deeply about what must be given up and accomplished to become a spirit. Ronsard also knows that there is always hope once he becomes a spirit. Pierre Ronsard uses examples of personification and symbolism to emphasize the theme and to create a deeper meaning of the poem. One example of symbolism is the second line: ?que l'artisan burine?(that the artist engraves) which represents something eternal or everlasting that he leaves behind. ?Et chanter son obs?que en la fa?on du cygne?(And sings his funeral song in the manner of a swan) in the third line shows symbolism and personification. The symbolism of a funeral song of a swan signifies the end of something or death. Ronsard personifies a swan as a human singing his own funeral song. The words in line eleven, ?J?sus-Christ(Jesus Christ), represent salvation and everlasting hope for those seeking everlasting hope. This line: ?Dont le Sort, la Fortune et le Destin se joue?(Fate, Fortune, and Destiny make fun) personifies that Fate, Destiny, and Fortune, like little children, play with the useless corpse of mud, while the bonds of the body are freed. The first three stanzas present the situation of the poem and the thoughts of Ronsard, while the final stanza has the greatest impact and strongest feelings of the author. This poem uses some description like the things he must leave behind(maisons et vergers et jardins, etc.). He frequently speaks of nature(flowers, trees, etc.) and of love. The examples of description help to create his intended effect by showing that he must be less concerned with material things. This lyric poem is a sonnet consisting of four stanzas(4,4,3,3) and fourteen lines. Written in meter verse with twelve syllables per line, the rhyme scheme is ?rime Embrass?es?: abba, abba, ccd, eef. The language contributes to the mood through such words as ?J?sus-Christ? and ?Franc les liens.? His concrete words include ?maisons et vergers,? etc. while his connotative words are ? sa d?pouille de boue? and ?son obs?que.? His uses of assonance are ?laisser maisons? and ?fait - d?vid?,? while his diction is one of simplicity. Writing mostly Alexandrian poems and sonnets, Ronsard uses classical style which affects the meaning of the poem by his examples of nature such as ?vergers et jardins.? His style also affects the mood through his personal experience, because he bases many of his poems on his life. This poem reveals that Ronsard is an optimistic and realistic man of action who closely observes life, especially nature. This poem is interesting, because it is about something that all will have to experience in life. The poem is good and lasting, because it teaches

Forest Surveying Methods to Find Forest Boundaries

Forest Surveying Methods to Find Forest Boundaries With the advent of public use of geographic positioning systems and the availability of aerial photographs (Google Earth) for free over the internet, forest surveyors now have extraordinary tools available to do make accurate surveys of forests. Still, along with these new tools, foresters also depend on time-tested techniques to reconstruct forest boundaries. Remember that professional surveyors have traditionally established nearly all original landlines but landowners and foresters have a need to retrace and reestablish lines which either disappear or become difficult to find as time passes. A Fundamental Unit of Horizontal Measurement: The Chain The fundamental unit of horizontal land measurement used by foresters and forest owners is the  surveyors or Gunters chain  (Buy from Ben Meadows) with a length of 66 feet. This metal tape chain is often scribed into 100 equal parts which are called links. The important thing about using the chain is that it is the preferred unit of measure on all public U.S. Government Land Survey maps (mostly west of the Mississippi River), which include millions of mapped acres charted in sections, townships and ranges. Foresters prefer using the same system and units of measure that were originally used to survey most forest boundaries on public land. A simple calculation from chained dimensions to acres is the reason the chain was used in the initial public land survey and the reason it is still so popular today. Areas expressed in square chains can be easily converted to acres by dividing by 10 - ten square chains equals one acre! Even more attractive is that if a tract of land is a mile square or 80 chains on each side you have 640 acres or a section of land. That section can be quartered again and again to 160 acres and 40 acres. One problem using the chain universally is that it was not used when land was measured and mapped in the original 13 American colonies. Metes and bounds (basically physical descriptions of trees, fences, and waterways) were used by colonial surveyors and adopted by owners before the public lands system was adopted. These have now been replaced by bearings and distances off permanent corners and monuments. Measuring Horizontal Distance There are two preferred ways foresters measure horizontal distance - either by pacing or by chaining. Pacing is a rudimentary technique that roughly estimates a distance while chaining more accurately determines distance. They both have a place when determining horizontal distance on forested tracts. Pacing is used when a quick search for survey monuments/waypoints/points of interest might be useful but when you dont have the help or time to carry and drop a chain. Pacing is more accurate on moderate terrain where a natural step can be taken but can be used in most situations with practice and the use of topographic maps or aerial photo maps. Foresters of average height and stride have a natural pace (two steps) of 12 to 13 per chain. To determine your natural two-step pace: pace the 66-foot distance enough times to determine your personal average two-step pace. Chaining is a more exact measurement using two people with a 66-foot steel tape and a compass. Pins are used to accurately determine the count of chain length drops and the rear chainman uses the compass to determine the correct bearing. In rough or sloping terrain, a chain has to be held high off the ground to level position to increase accuracy. Using a Compass to Determine Bearings and Angles Compasses come in many variations but most are either handheld or mounted on a staff or tripod. A known starting point and a bearing are necessary for beginning any land survey and finding points or corners. Knowing local sources of magnetic interference on your compass and setting the correct magnetic declination is important. The compass most used for forest surveying has a magnetized needle mounted on a pivot point and enclosed in a waterproof housing that has been graduated in degrees. The housing is attached to a sighting base with a mirrored sight. A hinged mirror lid allows you to look at the needle at the same moment you site your destination point. The graduated degrees displayed on a compass are horizontal angles called bearings or azimuths and expressed in degrees ( °). There are 360: azimuth of 240 ° bearing of S60 °W and so on. One thing to remember is that your compass needle always points to magnetic north, not true north (the north pole). Magnetic north can change as much as -20 ° in North America and can significantly affect compass accuracy if not corrected (especially in the North East and far West). This change from true north is called magnetic declination and the best survey compasses have an adjustment feature. These corrections can be found on isogonic charts provided by this U.S. Geological Survey download. On reestablishing or retracing property lines, all angles should be recorded as the true bearing and not the declination corrected bearing. You need to set the declination value where the north end of the compass needle reads true north when the line of sight points in that direction. Most compasses have a graduated degree circle that can be turned counterclockwise for east declination and clockwise for west declination. Changing magnetic bearings to true bearings is slightly more complicated as declinations must be added in two quadrants and subtracted in the other two. If there is no way to set your compass declination directly, you can mentally make an allowance in the field or record magnetic bearings and correct later in the office.

Well being and education Essay Example | Topics and Well Written Essays - 1000 words

Well being and education - Essay Example In a dynamic way of viewing it, â€Å"Well being|† is a state in which a person is able to develop his or her creativity, productivity, potential, and work. It helps one-build positive and strong relationships with others as well as contributes largely to their communities. It is through education that an individual’s well being can enhance a sense of purpose in the society (Kennedy, 2006 45-6). Promoting well being is a legitimate aim of education. Many professionals in the education sector firmly perceive that their work makes individuals have a high self-esteem and have a positive view of their lives. Research shows that most of the adult learners gain evidently in optimism and confidence because of successful learning. Such experiences have also been realized by most practitioners in workplaces, communities, and in colleges. There are numerous justifications for considering the promotion of well being legitimate in education. Apart from being desirable in itself, it has a positive view on the future and a feeling of one’s ability to control his life are crucial to further, on-going successful learning. It is also legal when associated with better health, better levels of civic and social engagement, as well as higher resilience in times of external crises (Kneller, 1964 56). This means that, if education affects individuals’ chances directly, there is a hi gh probability of affecting them indirectly through improving their well-being. Well being is featured strongly in education, constructed as both important in, and a result of individual development. Personal well being contributes significantly to the development of young lives as well as their character. Most importantly, well being creates a focus on the emotional and social features of effective learning including managing feelings, empathy, self-awareness, social skills, and motivation. Educationists typically gauge the well-being of students in terms