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Read the first chapter of Harry Potter and the Sorcerer's Stone.

Pay attention to the verb tenses. Why were they used?

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Reading is not only a great way to improve your vocabulary, it can also help you improve your grammar. When you read a novel, for instance, you are likely to find examples of all the verb tenses in the same story, especially those that are not as frequent in conversation, such as the PAST PERFECT and the PAST PERFECT CONTINUOUS.

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Brevity is a single-panel comic strip created by Guy Endore-Kaiser and Rodd Penny. Nowadays, it is published in more than 130 newspapers in the U.S. and Canada.

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William Butler Yeats (1865-1939) was an Irish poet who greatly influenced the Irish Literary Revival. He was the first author of his country to be awarded a Nobel Prize in Literature.

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William Butler Yeats is generally considered to be Ireland's greatest poet, living or dead, and one of the most important literary figures of the twentieth century. He was awarded the Nobel Prize in Literature in 1923.

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E. Lockhart (1967-) is an American writer and author of the young-adult novel We Were Liars (2014), which has received critical acclaim and won the Goodreads Choice Award for Best Young Adult Fiction of 2014. It was also listed as an American Library Association's Top Ten Best Fiction for Young Adults for 2015.

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Once upon a time, a young girl was fed a hearty diet of classic fairy tales. Andrew Lang's Red Fairy Book for breakfast. Howard Pyle or a little Arthur Rackham after lunch. Kay Nielsen or Harry Clarke before bedtime.

Unsurprisingly, that girl, now known to YA readers as E. Lockhart, grew up to be a writer. When the heroine of her forthcoming, highly anticipated novel, We Were Liars (Delacorte, May), needs a way to process the recent, mystifying events of her life, which include selective amnesia, she writes her way to clarity by taking her fragments of memory and weaving them into familiar fairy-tale tropes. Her grandfather becomes the powerful king. Her mother and two aunts, three beautiful princesses. The palace exists on an island her grandfather owns off the coast of Cape Cod. There is a fortune at stake, banishment is a real threat, and there could be a curse at work.

"As a child, I was captivated by these beautifully illustrated collections my mother owned," says Lockhart (the E. stands for Emily). "Fairy tales have been a preoccupation of mine for a very long time, and for a long time I wanted to write a contemporary story with a fairy-tale structure so I could unpack some of what I had spent so much time thinking about."

The fairy-tale variant that undergirds Liars is "Meat Loves Salt," the tragic story of a wealthy father who rejects his youngest daughter because he misunderstands the way she expresses her love for him. Shakespeare liked this one, too; it's the same tale thought to have inspired King Lear.

Liars is narrated by Cadence Sinclair Eastman, the eldest child of the three striking Sinclair sisters of Boston, all divorced, whose wealthy father, Harris, owns Beechwood, a private island where the entire clan summers. Cady and her cousins, Mirren and Johnny, and Gat, the nephew of Aunt Carrie's live-in boyfriend, are the liars of the title: a tight-knit quartet who live for the summer months they spend together.

Something happens to Cady during "summer fifteen," as she calls it, an accident that brings on an unspecified brain injury and intense headaches, but like the shimmery cover art designed by Angela Carlino, the precise outlines are hazy. More than that, insists Lockhart's editor, Delacorte Press v-p and publisher Beverly Horowitz, nobody needs to know.

"When I was preparing to talk about the manuscript at our list lunch, I realized the campaign had to be, 'Trust me. I can't really tell you what it's about,' " Horowitz recalls. "There's an extremely rich family but if I say more, I'll ruin it, so just read it. I'm insisting on this for you. You will thank me later."

Random House believes Liars will have crossover appeal to an adult audience. A dedicated tumblr account (wewereliarsbook.tumblr.com), designed to look more like a luxury goods site than a book-promotion page, focuses on the exclusive setting rather than the plot, and gives readers a place to talk about the book without spoiling it for others. Horowitz says that, like Markus Zusak's The Book Thief, the complicated, flawed adult characters in Liars are central to the story.

"The best crossover books often have teens who must interact with imperfect adults and imperfect adults who are important to the entire dynamic of the plot," says Horowitz. "I'm not knocking Nancy Drew but her dad gives her the car keys and she solves the mystery. That's not real life. Real life is a lot messier."

Lockhart has a higher profile these days, built on the success of 2008's The Disreputable History of Frankie Landau-Banks, which was both a National Book Award finalist and a Printz Honor book. Liars will be her 10th novel; critical acclaim came more quickly for her work for younger readers, which she writes under the name Emily Jenkins, than for her YA novels. Her first picture book, Five Creatures (FSG, 2001), won the Boston Globe-Horn Book Award.

Given her mother's profession-preschool teacher-it's perhaps no surprise that Lockhart is a connoisseur of the picture book. Given that her father is a playwright and dramatist, she spent many hours in darkened theaters, watching rehearsals. She considered a theater career for herself (and fictionalized her experience at theater camp in Dramarama) but says she was a lousy actress. "I feel things hard but digging up those emotions when in front of a film crew or an audience is tougher than it is to write about them," she says. "I was a so-called 'sensitive child,' and I still can't watch the news on TV. It wrecks me for days. But it's a useful quality as a writer since what I'm always trying to do is get emotion on the page."

Cady shares this deep sensitivity-and perhaps, too, a knack for drama-so that when in the opening pages of Liars, she watches as her father puts a suitcase in his car, leaving her mother-and Cady-for another woman, she describes it this way:

Then he pulled out a handgun and shot me in the chest. I was standing on the lawn and I fell. The bullet hole opened wide and my heart rolled out of my rib cage and down into a flower bed. Blood gushed rhythmically from my open wound, then from my eyes, my ears, my mouth. It tasted like salt and failure.

In response, Cady's mother, steeped in the merits of Yankee stoicism, tells her: "Get a hold of yourself."

Origin Story

Lockhart imagined herself an author as early as third grade, when she penned a "seminal picture book featuring an orange sleeping bag," followed by novel-length imitations of Joan Aiken's The Wolves of Willoughby Chase and Astrid Lindgren's Pippi Longstocking. She got her father to type her Pippi story into book format and make 50 photocopies. A friend of his silkscreened a drawing Lockhart had made for the cover. She gave copies to everyone she knew.

"Painters learn by imitating famous painters all the time," says Lockhart. "I'm not sure why it's considered a bad thing to try to imitate the voice of a beloved writer. I think it's a very valid way to teach yourself how to write."

She spent her last two years of high school in Seattle, attending the Lakeside School, a private academy that counts the writer Po Bronson, former Washington state governor Booth Gardner, and Microsoft's founders Bill Gates and Paul Allen among its alumni. She attended Lakeside and later Vassar College on scholarship.

"A lot of what I write comes out of the experience of being a person with one foot in and one foot out of that world of American privilege," she says. "I'm interested in the way that social institutions-those privileged worlds of boarding school or prep school-influence the people who come out of them."

At Vassar, Lockhart worked in the college's lab preschool, preparing her for work after graduation as an assistant teacher in a Montessori school, but also giving her a chance to study the audience for the picture books she'd later write. Before she wrote books herself, she worked as a reviewer, and wrote essays for magazines. Her first published book was a middle-grade novel she co-wrote, via e-mail, with her father, The Secret Life of Billie's Uncle Myron (Holt, 1996). "It was a really quirky story, sort of like a middle-grade Douglas Adams adventure," says Donna Bray, who acquired and edited the novel when she was at Holt. "I think it was way ahead of its time."

The two stayed in touch. Bray read Lockhart's essay collection, Tongue First (Holt, 1998), and invited her to lunch. "I thought she could write teen books because she had such a great handle on the teen years," Bray recalls. "We brainstormed a couple of ideas and out of that lunch came Dramarama."

The same formula-Bray's idea, Lockhart's execution-produced The Disreputable History of Frankie Landau-Banks. "Emily is so good at taking an idea and running with it," Bray says. "You give her a spark, and she creates a bonfire."

Lockhart had also written one novel for adults, Mister Posterior and the Genius Child (Berkley, 2002), which Barnes and Noble chose as a Discover Great New Writers pick, but she felt her career didn't have a lot of traction. "I had a writing life but I didn't have much momentum because I had been writing in different categories," she says. When her agent, Elizabeth Kaplan, got her a two-book deal with Delacorte for her novels starring Ruby Oliver-The Boyfriend List (Delacorte, 2005) and its sequel, The Boy Book (2006)-Lockhart decided to forge a separate YA identity. "I had never had a two-book deal before. My name at that point meant nothing and I wanted these books to have a shot," she says. E. Lockhart is not a pseudonym but a slight truncation of her full name, Emily Lockhart Jenkins. (Though her father's last name is Jenkin, Lockhart says her mother was advised by a numerologist to add an "s" to their last name. "It was the '70s," Lockhart explains.)

The Ruby Oliver books were a hit-Delacorte published four in all, and now wants to build on that success with Liars. Horo-witz has signed Lockhart up for two more stand-alone novels.

Could there be a happy ending for the girl in love with fairy tales? For one thing, those beloved illustrated books that belonged to her mother now reside in Brooklyn, where Lockhart makes her home with her family. For another, her career definitely has the traction she was seeking.

"Emily wrote a great book and we challenged her to work even harder on it in revision," Horowitz says. "She totally delivered."

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YA Novelist E. Lockhart's Sleight of Hand

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Once upon a time, a young girl was fed a hearty diet of classic fairy tales. Andrew Lang's Red Fairy Book for breakfast. Howard Pyle or a little Arthur Rackham after lunch. Kay Nielsen or Harry Clarke before bedtime. Unsurprisingly, that girl, now known to YA readers as E.

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The word star was introduced as a form of rating in a travel guide from 1886, in which German publisher Karl Baedecker used the star system to evaluate quality of hotels and restaurants.

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Florence Nightingale (1820-1910) was born in Italy, but acquired British citizenship. She was a social reformer and statistician, as well as founder of the modern nursing. Much of her writing was intended to spread medical knowledge. It was only after her death that the majority of her work on religion and mysticism was published.

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Florence Nightingale ( Florença, 12 de maio de 1820 - Londres, 13 de agosto de 1910) foi uma reformadora social inglesa, estaticista e fundadora da enfermagem moderna. Nightingale ganhou destaque ao servir como chefe e treinadora de enfermeiras durante a Guerra da Crimeia, na qual organizou o atendimento aos soldados feridos. Ela deu à enfermagem uma reputação favorável e se tornou um ícone da cultura da era vitoriana, especialmente pelo apelido de "A Dama da Lamparina", por realizar rondas se utilizando deste instrumento para auxiliar soldados feridos à noite.

Comentaristas recentes afirmaram que as conquistas de Nightingale na Guerra da Crimeia foram exageradas pela mídia na época, mas os críticos concordam sobre a importância de seu trabalho posterior na profissionalização das funções de enfermagem para mulheres. Foi pioneira na utilização do modelo biomédico, baseando-se na medicina praticada pelos médicos. Em 1860, ela lançou as bases da enfermagem profissional com o estabelecimento de sua escola de enfermagem no Hospital St. Thomas em Londres. Foi a primeira escola secular de enfermagem do mundo, hoje parte do King's College de Londres. Em reconhecimento ao seu trabalho pioneiro na enfermagem, o Juramento Nightingale feito por novas enfermeiras e a Medalha Florence Nightingale, a mais alta distinção internacional que uma enfermeira pode alcançar, foram nomeados em sua homenagem, e o Dia Internacional da Enfermagem é comemorado anualmente na data de seu aniversário. Suas reformas sociais incluíram a melhoria da assistência de saúde para todos os setores da sociedade britânica, defendendo maior combate à fome na Índia, ajudando a abolir as leis de prostituição, consideradas severas para as mulheres, e expandindo as formas aceitáveis de participação feminina na força de trabalho.

Nightingale foi uma escritora prodigiosa e versátil. Em sua vida, muitos de seus trabalhos publicados se preocuparam em divulgar o conhecimento médico. Algumas de suas obras foram escritas em inglês simples para que pudessem ser facilmente compreendidos por aqueles com habilidades literárias insuficientes. Ela também foi pioneira na visualização de dados com o uso de infográficos, efetivamente utilizando apresentações gráficas de dados estatísticos. Muitos de seus escritos, incluindo seu extenso trabalho sobre religião e misticismo, só foram publicados após a sua morte.

Florence Nightingale nasceu em 12 de maio de 1820 em uma rica família britânica na Villa Colombaia, em Florença, Toscana, atual Itália, e recebeu o nome de sua cidade natal. A irmã mais velha de Florence, Frances Parthenope, recebeu o mesmo nome em homenagem a seu local de nascimento, Parthenope, um povoado grego que agora faz parte da cidade de Nápoles. A família mudou-se de volta para a Inglaterra em 1821, com Nightingale sendo criada nas casas da família em Hampshire e em Dethick, Lea e Holloway, em Derbyshire.

Seus pais eram William Edward Nightingale, nascido William Edward Shore (1794-1874), e Frances "Fanny" Smith (1789-1880). A mãe de William, Mary Evans, era sobrinha de Peter Nightingale, como resultado, William herdou sua propriedade em Derbyshire e assumiu o nome e as armas de Nightingale. O pai de Fanny (avô materno de Florence) foi o abolicionista William Smith. O pai de Nightingale a educou. Segundo a BBC, "Florence e sua irmã mais velha Parthenope se beneficiaram das ideias avançadas de seu pai sobre a educação feminina. Elas estudaram história, matemática, italiano, literatura clássica e filosofia, e desde pequena Florence, que era a mais acadêmica das duas meninas, exibia uma habilidade extraordinária para coletar e analisar dados que ela usaria com grande efeito mais tarde na vida".

Em 1838, seu pai levou a família em uma excursão pela Europa, onde foi apresentado à anfitriã parisiense de origem inglesa Mary Clarke, com quem Florence se relacionou. Ela registrou que "Clarkey" era uma anfitriã estimulante que não ligava para sua aparência e, embora suas ideias nem sempre estivessem de acordo com as de seus convidados, "ela era incapaz de entediar ninguém". Dizia-se que seu comportamento era exasperante e excêntrico, e ela não tinha respeito pelas mulheres britânicas de classe alta, que geralmente considerava inconsequentes. Ela disse que se tivesse a escolha entre ser mulher ou escrava de galés, ela escolheria a liberdade das galés. Ela geralmente rejeitava a companhia feminina e passava seu tempo com intelectuais do sexo masculino. Clarkey abriu uma exceção, entretanto, no caso da família Nightingale e de Florence em particular. Ela e Florence permaneceriam amigas por 40 anos, apesar de sua diferença de idade de 27 anos. Clarke demonstrou que as mulheres podem ser iguais aos homens, ideia que Florence não obteve de sua mãe.

Em Roma, em 1847, ela conheceu Sidney Herbert, um político que havia sido Secretário da Guerra (1845-1846) e estava em lua de mel. Ele e Nightingale se tornaram amigos íntimos por toda a vida. Herbert seria o Secretário da Guerra novamente durante a Guerra da Crimeia, quando ele e sua esposa seriam fundamentais para facilitar o trabalho de enfermagem de Nightingale na Crimeia. Ela se tornou a principal conselheira de Herbert ao longo de sua carreira política, embora tenha sido acusada por alguns de ter acelerado a morte de Herbert por Doença de Bright em 1861 por causa da pressão que seu programa de reforma colocou sobre ele. Nightingale também, muito mais tarde, teve fortes relações com o acadêmico Benjamin Jowett, que pode ter desejado se casar com ela.

Nightingale continuou suas viagens (agora com Charles e Selina Bracebridge) até a Grécia e o Egito. Seus escritos sobre o Egito são testemunho de seu processo de aprendizado, habilidades literárias e filosofia de vida. Em Tebas, ela escreveu que havia sido "chamada por Deus" e uma semana depois, perto do Cairo, escreveu em seu diário: "Deus me chamou pela manhã e me perguntou se eu faria o bem em seu nome, sem buscar reputação". Mais tarde, em 1850, ela visitou a comunidade religiosa luterana de Kaiserswerth, em Düsseldorf, Alemanha, onde observou o pastor Theodor Fliedner e as diaconisas trabalhando pelos enfermos e necessitados. Ela considerou a experiência um momento decisivo em sua vida e divulgou suas descobertas anonimamente em 1851; The Institution of Kaiserswerth on the Rhine, for the Practical Training of Deaconesses, etc. foi seu primeiro trabalho publicado. Ela também recebeu quatro meses de treinamento médico no instituto, que serviu de base para seus cuidados posteriores.

Em 22 de agosto de 1853, ela assumiu o cargo de superintendente no Instituto para o Cuidado de Mulheres Doentes, localizado em Upper Harley Street, Londres, cargo que ocupou até outubro de 1854. Seu pai a financiava com uma renda anual de 500 libras esterlinas, na época um valor significativo (equivalente a cerca de US$ 65 000/€ 55 000/R$370 000 em valores atuais), o que lhe permitia naquele período levar uma vida confortável e continuar sua carreira.

Guerra da Crimeia

Sua contribuição mais famosa ocorreu durante a Guerra da Crimeia, que se tornou seu objetivo central a partir da chegada à Grã-Bretanha dos relatos sobre as terríveis condições dos feridos. Sidney Herbert, chefe do Departamento de Guerra do governo do Lorde Aberdeen e ciente dos problemas de saúde do exército, possibilitou a transferência de Nightingale e um grupo de enfermeiras para a zona de conflito. Em outubro de 1854, Florence e uma equipe de 38 enfermeiras voluntárias treinadas por ela, inclusive sua tia Mai Smith, e 15 freiras católicas (mobilizadas por Henry Edward Manning) foram enviadas (sob a autorização de Sidney Herbert) para os campos de Scutari, no Império Otomano.

Percorreram 295 milhas náuticas (546 km) pelo Mar Negro, de Balaklava, Crimeia, para a principal base britânica de operações no Quartel Selimiye em Scutari (atual distrito de Üsküdar, em Istambul), onde chegaram nos primeiros dias de novembro de 1854. Constataram que os soldados feridos estavam recebendo tratamento totalmente inadequado da sobrecarregada equipe médica, enquanto os oficiais eram indiferentes a esta situação. Os suprimentos médicos eram escassos, a higiene era terrível e as infecções eram comuns e, em muitos casos, fatais. Não havia equipamento adequado para processar alimentos para os pacientes.

No início do século XX, era aceito que a gestão Nightingale reduzia a taxa de mortalidade de 42% para 2%, seja fazendo melhorias na higiene ou buscando a ajuda da Comissão Sanitária. A primeira edição do Dictionary of National Biography (1911) fez essa afirmação, mas a segunda edição (2001) não mais. Na verdade, o número de mortes não diminuiu, mas começou a aumentar. O número de mortos foi o maior de todos os hospitais da região.

Durante seu primeiro verão em Scutari, 4 077 soldados morreram por lá. Dez vezes mais soldados morreram de doenças como tifo, febre tifoide, cólera e disenteria do que feridos no campo de batalha. As condições nos hospitais de campanha eram muito prejudiciais para os pacientes devido à superlotação, drenagem sanitária deficiente e falta de ventilação. O governo britânico levou uma comissão sanitária a Scutari em março de 1855, quase seis meses após a chegada de Florence Nightingale, que realizava a limpeza de aterros poluentes e melhorava a ventilação. A partir dessas medidas, a taxa de mortalidade caiu rapidamente.

Durante a guerra ela não reconheceu que a falta de higiene era uma das principais causas de morte, acreditando que o alto índice de mortalidade era devido à má nutrição, falta de suprimentos médicos e extremo cansaço dos homens, e nunca reivindicou algum crédito por ajudar a diminuir o número de mortes. Mas, em seu retorno a Londres, ele começou a reunir evidências para a Comissão Real de Saúde no Exército para apoiar sua posição de que soldados morreram devido às deploráveis ​​condições de vida no hospital. Essa experiência influenciou decisivamente sua carreira posterior, levando-a a defender a importância da melhoria das condições sanitárias hospitalares. Consequentemente, ajudou a reduzir as mortes no exército durante os tempos de paz e promoveu o projeto sanitário adequado dos hospitais.

Durante o conflito, um artigo no The Times, publicado na edição de quinta-feira, 8 de fevereiro de 1855, dizia:

Ela é um "anjo ministrador" sem nenhum exagero nesses hospitais e, à medida que sua forma esguia desliza silenciosamente ao longo de cada corredor, o rosto de cada pobre sujeito suaviza-se de gratidão ao vê-la. Quando todos os oficiais médicos se retiraram para a noite e o silêncio e a escuridão se instalaram sobre aqueles quilômetros de prostrada enferma, ela pode ser observada sozinha, com uma pequena lamparina na mão, fazendo suas rondas solitárias.

Anos posteriores

Em 29 de novembro de 1855, ainda na Crimeia, foi realizada uma assembleia pública com o objetivo de arrecadar fundos para homenageá-la, dando-lhe um objeto de arte em reconhecimento ao seu trabalho durante a guerra. Tamanho foi o sucesso da convocação que se decidiu pela criação do Fundo Nightingale para a formação de enfermeiras, tendo Sidney Herbert como secretário honorário da fundação e o Duque de Cambridge como presidente. Em 1859, Nightingale tinha disponível, graças a este fundo de 45 000 libras, quantia com a qual inaugurou em 9 de julho de 1860 a Escola de Treinamento Nightingale (Nightingale Training School) no Hospital Saint Thomas. Hoje é chamada de Escola de Enfermagem e Obstetrícia Florence Nightingale ( Florence Nightingale School of Nursing and Midwifery) e faz parte do King's College de Londres. Ela também fez campanha e arrecadou fundos para o Hospital Royal Buckinghamshire em Aylesbury, perto da casa de sua irmã, Claydon House.

Nightingale escreveu Notes on Nursing (1859). O livro serviu como a pedra angular do currículo da Nightingale School e de outras escolas de enfermagem, embora tenha sido escrito especificamente para a educação dos enfermeiros em casa. Nightingale escreveu: "Todos os dias o conhecimento sanitário, ou o conhecimento da enfermagem, ou em outras palavras, de como colocar a constituição em um estado de que não tenha doenças, ou que possa se recuperar de doenças, ocupa um lugar superior . É reconhecido como o saber que cada um deve ter - distinto do saber médico, que só uma profissão pode ter".

Notes on Nursing também teve boas vendas ao público leitor em geral e é considerada uma introdução clássica à enfermagem. Nightingale passou o resto de sua vida promovendo e organizando a profissão da enfermagem. Na introdução à edição de 1974, Joan Quixley da Escola de Enfermagem Nightingale escreveu: "O livro foi o primeiro de seu tipo a ser escrito. Ele apareceu em uma época em que as regras simples de saúde estavam apenas começando a ser conhecidas, quando seus tópicos eram de vital importância não apenas para o bem-estar e a recuperação dos pacientes, quando os hospitais estavam crivados de infecção, quando as enfermeiras ainda eram consideradas principalmente como pessoas ignorantes e incultas. O livro tem, inevitavelmente, seu lugar na história da enfermagem, pois foi escrita pela fundadora da enfermagem moderna".

Na década de 1870, ela patrocinou Linda Richards, conhecida como "a Primeira Enfermeira Treinada da América", e a treinou para retornar aos Estados Unidos com o treinamento e o conhecimento adequados para estabelecer escolas de enfermagem de alta qualidade. Linda Richards se tornaria uma grande pioneira da enfermagem nos Estados Unidos e no Japão. Por volta de 1882, as enfermeiras de Nightingale desfrutaram de uma presença crescente e influente no desenvolvimento da profissão embrionária de enfermagem.

Em 1883, Nightingale se tornou a primeira a receber a Real Cruz Vermelha. Em 1904, recebeu a Ordem de São João (LGStJ) e em 1907, ela se tornou a primeira mulher a receber a Ordem de Mérito.

Florence Nightingale morreu dormindo no quarto de sua casa em Mayfair, Londres, em 13 de agosto de 1910, aos 90 anos de idade. A oferta de sepultamento na Abadia de Westminster foi recusada por sua família e ela está enterrada no cemitério da Igreja de Santa Margarida em East Wellow, em Hampshire, Reino Unido. Seu túmulo possui a mais alta simplicidade com apenas suas iniciais e datas de nascimento e morte. Deixou um grande corpo de obras, incluindo várias centenas de notas que não foram publicadas anteriormente. Um monumento memorial a Nightingale foi criado em mármore de Carrara por Francis William Sargant em 1913 e colocado no claustro da Basílica de Santa Cruz, em Florença, Itália.

Apesar de ser definida como unitária em várias fontes antigas, as raras referências de Nightingale ao unitarismo convencional são ligeiramente negativas. Ela permaneceu na Igreja da Inglaterra durante toda a sua vida, embora com visões pouco ortodoxas. Influenciada desde cedo pela tradição wesleyana, Nightingale sentiu que a religião genuína deveria manifestar-se no cuidado ativo e amor pelos outros. Ela escreveu um trabalho de teologia: Suggestions for Thought, sua própria teodiceia, que desenvolve suas ideias heterodoxas. Nightingale questionou a bondade de um Deus que condenaria as almas ao inferno, e acreditava na reconciliação universal - o conceito de que mesmo aqueles que morrem sem serem salvos acabarão por chegar ao Céu. Às vezes, ela confortava os que estavam sob seus cuidados com essa visão. Por exemplo, uma jovem prostituta morrendo sendo atendida por Nightingale estava preocupada que ela estava indo para o inferno, e disse a ela: "Deus queira que você nunca esteja no desespero em que estou neste momento". A enfermeira respondeu: "Ó, minha menina, você não é mais misericordiosa agora do que o Deus a quem você pensa que vai? No entanto, o verdadeiro Deus é muito mais misericordioso do que qualquer criatura humana jamais foi ou pode imaginar.

Apesar de sua intensa devoção pessoal a Cristo, Nightingale acreditava por grande parte de sua vida que as religiões pagãs e orientais também continham uma revelação genuína. Ela era uma forte opositora da discriminação, tanto contra cristãos de diferentes denominações, quanto contra aqueles de religiões não-cristãs. Em uma carta de 1853, ela escreveu:

"Você deve ir ao maometanismo, ao budismo, ao Oriente, aos sufis e faquires, ao panteísmo, para o desenvolvimento correto do misticismo (em termos modernos, espiritualidade)."

Nightingale acreditava que a religião ajudava a dar às pessoas a coragem de um bom trabalho árduo e assegurava que as enfermeiras em seus cuidados frequentassem os serviços religiosos. No entanto, ela frequentemente criticava a religião organizada. Ela não gostava do papel que a Igreja da Inglaterra do século XIX às vezes desempenhava em piorar a opressão dos pobres. Nightingale argumentou que os hospitais seculares geralmente prestavam um atendimento melhor do que aqueles religiosos. Embora ela afirmava que o profissional de saúde ideal deveria ser inspirado por um motivo religioso e profissional, ela disse que na prática muitos agentes de saúde com motivação religiosa estavam preocupados principalmente em garantir sua própria salvação, e que essa motivação era inferior ao desejo profissional de entregar o melhor cuidado possível.

No jogo Assassin's Creed Syndicate possui uma presença relevante, onde aparece para ajudar os protagonistas do game.

Em Age of Empires III, uma carta chamada "Florence Nightingale" pode ser adquirida se jogando com os britânicos. Tal carta cura automaticamente unidades próximas às residências da colônia britânica.

No filme "De Volta Para O Futuro" de Robert Zemeckis, o doutor Emett Brown faz referência a Florence, ao dizer o porquê de a mãe de Marty estar apaixonada por ele.

Na série The Good Place a personagem Eleanor Shelstrop pergunta ao arquiteto celestial Michael se Florence Nightingale foi para o Bom Lugar, e ele responde que "foi por pouco mas ela não conseguiu".

No jogo de celular Fate/Grand Order, ela é um espírito heróico invocável na classe de Berserker, e personagem principal na história da singularidade E Pluribus Unum, que ocorre durante a Guerra de Secessão.

Há uma lenda brasileira popular que circula entre os alunos do curso de enfermagem, chamada "A Maldição de Florence" segundo ela, Como Florence Nightingale largou seu noivo para tratar os soldados na guerra da Crimeia e acabou por morrer solteira, as estudantes de enfermagem deveriam arrumar um cônjuge antes de se formarem, caso contrário, ficariam solteiras pelo resto da vida.

Também é uma das figuras históricas que compõem o elenco do anime Nobunagun.

Em Os Simpsons, no episódio "Negócios de família" Florence é citada por Lisa quando pede que Bart pegue o kit de primeiros socorros.

Em Seinfeld no episódio "The Junior Mint", é citada por George, que confunde o nome com "Clara Nightingale" e Jerry retifica "Florence Nightingale", como exemplo entre o envolvimento de Elaine e seu namorado doente.

Na série animada da HBO, "Animated Hero Classics" tem um episódio sobre Florence Nightingale.

Referências

Ligações externas

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Florence Nightingale - Wikipédia, a enciclopédia livre

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Florence Nightingale ( Florença, 12 de maio de 1820 - Londres, 13 de agosto de 1910) foi uma reformadora social inglesa, estaticista e fundadora da enfermagem moderna. Nightingale ganhou destaque ao servir como chefe e treinadora de enfermeiras durante a Guerra da Crimeia, na qual organizou o atendimento aos soldados feridos.

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John Dewey (1859-1952) was an American philosopher and psychologist whose ideas influenced educational and social reforms.

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In freeing the student in his studies and liberating man socially through education and through every sort of technique and social institution, John Dewey remains an interesting and commanding philosopher...

We will first mention decisive influences on John Dewey and then give a résumé of his philosophy of education. It is only within such a frame that his teaching on theology and liberal education fits.

Dewey was a long time developing, say from his childhood in the 'sixties to roughly 1900. He went through an "evangelical" development as a child and in college a Hegelian development which was foreign to him through a type of thinking then semi-domesticated in America. At length, he began meeting a different world and according to his own report he went through a development far less uniform, a piecemeal and pluralist development. This itself, which he thought gave us the final Dewey, was qualified by those earlier and therefore in a way deeper claims. There are a lot of John Deweys and to represent him in a straight line is too simple. "Dewey in Search of Himself" and "Dewey the Liberal Theologian" make sense and it is indecisive to say that such captions would have dis pleased him.

During part of the time envisaged here (1897 to 1934), Dewey was still in transition: as he finally said, "from absolutism to experimentalism." His perpetual demand for firsthand experience was largely a flight from his earlier Hegelian a priori self. He was looking for himself and he thought he found himself in his second conscious search. In his restlessness, his zeal for reform, reconstruction, and meliorism, he was driven by a feeling of discontent and pilgrimage. The constant restlessness came from the American pioneer spirit, which remained strong in him; and from the idea of progress dominating his age. But it came in part from a blocked Christian sense of time and the meaning of the world. Dewey was more concerned with action than in understanding man, science, or freedom. He was considered a rationalist, but a better one word for him, as he said, was meliorist. His goal was what he called scientific humanism and it was also educational and social reform, but it is possible to see which was subordinated to which; his fight against hooks, tradition, and dictation he thought a fight for freedom; understanding or reason played second fiddle to adjustment and social good.

We look first at "My Pedagogic Creed" (1897), his most notable early work on education.[1] True education (he said) comes through stimulating the student's powers by the demands of social situations. Through these demands, the student comes out of a narrow feeling and action, comes to act as a member of a unity, and can see himself from the standpoint of the group's welfare. Unless teachers' efforts are tied to activity independently initiated by students, education is pressure from without; properly it is linked with self-initiated activity; otherwise, it balks nature. The starting point is the student's powers, interests, and habits, and the terminus is the translation of these into their equivalents in social service. The school (he said) is primarily a social institution, helping to share inherited resources and to use his powers for social ends. It should represent life as real to youth as the home and the playground. It should grow out of home life and proceed with activities the child knows at home. "It is the business of the school to deepen and extend this sense of the values bound up in his home life." Much education fails, said Dewey, because it does not see school as a form of community life; in proper relation with others in a unity of work and thought, one gets the best and deepest moral training. Too much stimulus and control come from the teacher. "The teacher's business is to determine, on the basis of a larger experience and riper wisdom, how the discipline of life" shall reach the student.

The center of correlation (Dewey continued) is not science, literature, or history, but the student's social life and social activities. Influenced by a picturesque evolutionary view, Dewey said that the child should go through the basic types of activity which made civilization what it is: cooking, sewing, manual work. History has educative value if it presents such phases of life and growth. Science has educative value if it furnishes tools for effective regulation of experience. Progress is not in a succession of studies, but in developing new attitudes toward experience and new interest in it. "Education must be conceived as a continuing reconstruction of experience." Dewey said the way to present and treat materials is within the child's nature where active precedes passive, and expression precedes conscious impression. Otherwise, the student becomes a blotter with a passive and absorbing attitude.

Dewey said the school is the most effective instrument for social reform and progress, teaching is the art of shaping human powers and, when done for social service, is the supreme art. He concluded in these words:

-the teacher is engaged, not simply in the training of individuals, but in the formation of the proper social life.

-every teacher should realize the dignity of his calling, that he is a social servant set apart for the maintenance of proper social order and the securing of the right social growth.

-in this way the teacher always is the prophet of the true God and the usherer in of the true kingdom of God.

In sum, Dewey said three things. First, education is student-centered. Proper education is tied to the student's firsthand experience, his interests and self-initiated activity; the student is chronologically and psychologically the primary agent. Second, the school is to represent life, the home life and play life of the student, to imitate these and to extend them. Third, the action is social as are play and home life and the basic types of activity in the race, and the student's social action, a carry-over of the paradigm of the home, the playground, and the human race is for the sake of "the formation of proper social life." The chief assumptions were two: first, education consists exclusively of action-it is a doing, a manipulating; and second, "the proper social life," "proper social order," "the right social life" is known by someone or some group. These assumptions, uncritically made in 1897, raise problems. The first, that learning is by action only, raises questions about the nature of learning. The second-who says what is a good social life and who says what shall be taught-is an abiding question. Things taken to be evil were the following: that teachers should afford stimulus or control, that the student should have a receptive attitude, that initiation should come from without-from books, tradition, or the teacher.

To Dewey's credit in that essay are his respect for the student's freedom and inviolateness, and his insistence that education is by and for the community. Up to 1897 and much later, the student as the "principal agent and dynamic factor" in learning had been little regarded.[2] Dewey was stating laws basic for education: Respect the initial freedom in the student as a person, encourage his power to grow in intelligence and love; education in and by and for community is all the more significant when we notice that Dewey himself, a born independent, was strongly individualistic, a strain in him, which, crossed by love of community and humanity, was hard to reconcile with this latter love.

These goods and bads followed Dewey's educational theory the rest of his days. He was forward-looking, a man to act, to go right on, and all his long life, with the notable exception of dropping Hegel, he was unlikely to change direction. He was a man with his mind made up, and in this aspect-namely that things method included, had to be all one way; namely his way-there is a touch of the absolutism which Dewey thought he had left behind.

In "Democracy in Education" (1903),[3] Dewey said that in "this magnificent institution," the public school, neither teacher nor learner was free. The teacher lacked the power of initiation and constructive endeavor, with no effective way to register judgment on education; the system was undemocratic, the teacher suffering dictation as to matter and method. The learner also, Dewey claimed, suffered suppression of his individuality. He wanted the learner to be like a scientific inquirer: (a) with firsthand experience instead of hand-me-down formulas, and (b) in exercising freedom of activity like that whereby science faces problems, collects data; uses observation and imagination, instead of passively going with presented material.

Dewey's How We Think (1910) is put in terms of a man who has to find his way, and the figure of the forked road perfectly says how Dewey saw learning from problems and felt need. A man is uncertain which road to take: He uses the knowledge he has, seeks new knowledge, and tries one way or another to find out. For the student, it is a question of felt need, live personal interest, inquiry, hypothesis, and action. The teacher's part is to accept interests as signs of growing power. If the car breaks down or the house is on fire, the knowledge point is tied to the particular interest of the man and the moment. The same holds for the student.

Schools of Tomorrow by Dewey and his daughter Evelyn appeared in 1915, and captions for accompanying photos-"Printing Teaches English," "The Pupils Build the Schoolhouses," "To Learn to Think, we must Exercise our Limbs"-show commitment to "learning by doing." Schools were to connect child and environment as completely as possible; the student is "presented with a problem" which he is curious to solve; the task assigned by evolution and the struggle for existence is to prepare him for life, and the essential idea is adjustment: Good adjustment means "a successful human being." Young children-it was said-learn through the use of their bodies and through instincts, and physical activities are "as instruments for training powers of judgment and right thinking. That is to say that children are learning by doing." Eventually, the child will reach out toward theoretic aspects of things. The laboring man also should have a "foundation of general education on which to build his technical skill," and training children to docility and obedience is suited to autocratic society.

Dewey's Democracy and Education appeared in 1916, and the following matters from it are in line with what he had been saying for twenty years. First: Learning must begin in the immediate life-situation and go from known to unknown. The learner's mind must be active and self-active; children must do something in order to learn, manipulate things, make and unmake. Progress in science was said to show that there is no real knowing and fruitful understanding, except as the offspring of doing. Second: As soon as begotten, the living thing has a claim to life, a self-renewing and interactive process; if learning occurs, it is at the resultant end. The individual living thing needs initiation into the ways of the group, and education fills the gap. Third: Communication or any social arrangement vitally shared is educative; living together educates by enriching imagination and demanding accurate and vivid thought. Education is transmitted through communication, and schools are a relatively artificial means of transmission. Shared and communicated experience is democracy, and the dual test of democracy in education is this: How numerous and varied are the interests consciously shared and how full and free is the interplay of interests with various forms of association? Fourth: What is the end and goal? It is within the process and is the process. Education is growth. Life is development, and developing-growing is life. "Translated in to its educational equivalent, this means (i) that the educational process has no end beyond itself; it is its own end; and that (ii) the educational process is one of continual reorganizing, reconstructing, transforming."

"No end beyond itself" might suggest that Dewey meant that learning can be an end, whatever the utility goods flowing from it. That is not what Dewey meant. He said that "culture" and "utility" tend to coincide: as the social uses of subjects such as geometry and arithmetic have increased and enlarged, their liberalizing value and their practical value "approach the same limit." But Dewey's assertion does not meet the facts. On re-readings of Democracy and Education, we must say that to squeeze something other than utility values and social use values out of Dewey's theory would be unfair. His view in How We Think, in Schools of Tomorrow, and Democracy and Education was that learning comes out of a practical situation and is utilitarian from start to finish. A particular form of evolutionary theory-and the general theory and this form of it left a mark on Dewey-held that some animals were caught in a tight place out of which they could not get without acquiring such and such favorable variation, they acquired it, got out, and survived. One set of animals needed mind to get out of an otherwise impossible fix, they acquired it, got out, and man thereby exists. Thus, mind is instrumental, an ad hoc variation acquired in the struggle for existence. Mind is a problem-solving tool of a particular mammal at a particular time in evolutionary history. This theory of how we learn and of what learning is for will have a body of assumptions from which to deduce itself. "How we learn" will be geared to the metaphor of the forked road. Learning will come out of a practical situation, be an active doing and manipulating, and be for practical goals within the process.

Within such doctrines, the sheer joy in learning, in seeing and hearing, in contemplating, in uncommitted understanding and appreciation has little room. In Dewey's most famous work on education, liberal learning as defended by Newman and a joy in learning as recommended by Whitehead were out of place. They did not make basic practical sense to him. A few lines spotlight speculative scientific learning as necessary to scientific progress. Otherwise, the "pure," theoretic, disinterested, and contemplative side of learning, a life of joy in sensing and understanding failed to get Dewey's imprimatur.

Throughout his works, there are many pages on the practical origins of learning, the doing-manipulative character of learning, the practical ends of learning, and only a few lines-and these not strongly felt and truly Deweyan lines-on the uncommitted, simply free, and in that sense "liberal" character of human learning. Merely to look on a world of sunshine or blizzard as being and as good and beautiful would have little defense in Dewey's school. Learning was regarded as a struggle, much like building a log house in a forest. In order to learn, the student would have to manipulate, shovel snow, or measure distances between planets, so as to help society. In this theory, learning is no luxury and no simple gift of nature; a view dictated by a cross between "nature" as an evolutionary struggle and "nature" as step-motherly and evil (though Dewey explicitly repudiated the latter notion). If learning is taken in this practical sense, as Dewey insisted, and if liberal learning is seen as the literally free and uncommitted-"an end in itself"-it is incorrect to say that Dewey's theory has room for liberal learning. Dewey would not say so, and it is fair to repeat what he often repeated: that learning comes out of the practical and is for the practical. The pragmatic pioneering spirit dictated to him an ultra practical view of learning and its purposes. From the first, we have been doers, the contemplative and standby attitude outside our experience. That is one reason why Dewey tended to say that the "doing" answer is the fundamental philosophic answer to learning, to education, and to society. Worked into a theory of learning, the activist view contains obvious truth; people learn much by doing, by trial and error, making and unmaking; the learner is the principal agent and little children, though given to playing for fun, to seeing and listening and learning for fun, need to be active and "doing" in much of their learning, a point which the Montessori method adopts.

Questions remain. One is whether teachers have yet sufficiently learned that the student is the principal agent in learning and that the learner's mind has to come to be self-active. Like the post-medieval students who had to "argue their way" to a degree, students have to listen their way to a college education. But it is a question whether "doing" is the only way to learn. If liberal learning is uncommitted, it is obvious that "doing something" for adjustment or social change cannot be a liberal way of learning. In Dewey's theory, was learning really for "adjustment," mere initiation into the ways of savage or civilized society? We doubt it, though Dewey elaborately said so. What Dewey wanted was not learning, initiation or adjustment, but change and social reform; learning was for social amelioration, in which (he said) education was the first lever. It remains difficult, however, to say on what fundamental pattern Dewey wanted reform, a pattern set by nature or one set by man, since these two were at odds in Dewey's doctrine. In the later Dewey after 1908, it would be truer to say that "nature" was in tow to man rather than man in tow to "nature," and he finally said that we feel control passing into our hands. Learning was committed beyond itself, and learning for the sake of learning was uninteresting to Dewey.

Dewey sought economic freedom, political freedom, and the freedom offered by literacy. He fought shy of ends in a literal sense, thinking they would stop evolution and progress; he approved "no fixed self-enclosed finalities." His words are often quoted: "Ends are, in fact, literally endless, forever coming into existence as new activities occasion new consequences. 'Endless ends' is a way of saying that there are no ends-that is no fixed self-enclosed finalities."[5] But he did not go consistently with this doctrine, he declared for socio-temporal ends. He wanted man economically, politically, and religiously free and said so in words which repudiate his dogmatic "ends are endless" and "there are no ends." Government, business, art, and religion, he said, have a meaning: "to set free and to develop the capacities of human individuals" without respect to castes; "this is all one with saying that the test of their value is the extent to which they educate every individual into the full stature of his possibility."[6]

He saw what he saw-the possibility and need for social emancipation through schools. He saw much less well the possibility of emancipated judgment. Recall how dead set and absolute he was against the fixed and ultimate, and it becomes easy to see how fantastic it seemed to him that education should not be subordinated to further ends. The liberation he desired through education was social betterment. Hence his description of himself as meliorist. He said it is a mistake to regard liberal and practical as distinct, an assertion based on wishful thinking. Take a deliberate Deweyism that the two need not be distinct. In his Inglis Lecture, he said: "study within one's vocational preparation is an important means of freeing and liberalizing the mind."[7] We wish this were so, for instance in journalism, physics, engineering: and commercial studies. Dewey was wish-thinking it was so. Take the following statements by him in that 1931 Lecture. When schools "open to students the scientific and social potentialities of important occupations in society, they will become more genuinely practical as well as more liberal," and if students have "proper" projects "the separation between the practical and the liberal does not even arise." A good social condition is better in Dewey's world than truth or beauty or a contemplated good of any magnitude, and for him a good condition is radically and finally the good.

Where does God belong in Dewey's world of education and society? God does not belong in it. God is irrelevant. These assertions are strong, especially in view of the facts that in 1897 Dewey said that the genuine teacher was the prophet of the true God; and that A Common Faith (1934) was concerned to state a positive theory of religion. Let us try to solve this riddle. In his youthful philosophic days, Dewey had tried to assimilate a heavy diet of Hegel and it was only by the mid-eighties that the native Dewey began to assert itself and to shed his troublesome Hegelian self. Something of Hegel remained, an all-this or all-that mentality, and as late as 1890 Dewey was still literally Hegelian enough to write that nature (which in time would be quite other to Dewey) is only a factor in "the self-determination of spirit," and that "the categories of physical science can be reconciled with the principles of the moral and religious life by being taken up into them." All who knew the Dewey of 1900 and up to his death in 1952 know that principles were taboo-he made fun of beginnings, ends; essences and ultimates-and all know that a reconciliation of science with morals and religion would on Dewey's view have to be turned the other way. Between '85 and '90, Dewey was being reborn. The Hegelian idealist was becoming empirical, instrumentalist and experimentalist.

Dewey thought such a break entailed a break with theism. Noting that modern philosophy was set in motion by Descartes, he said that a summary of "Descartes through Darwin" would read: Ultimates are out of the picture: questions about ultimates are bypassed: that is how we now answer them.[8] His early congregational training impressed him as painfully negative and he never got over his youthful conviction that to be a Christian is to see nature as evil; in his words, "total corruption of the body and lusts of carnal flesh." He reacted against such anti-natural positions. 1930 he said what he had long implied, that life has no purpose though man has many purposes: Man has completely broken from his parent, purposeless nature.[9] In 1933, Dewey said in the Christen Century that he did not deny the possible existence "of a personal will which is causative and directive of the universe," but thought that we were too busy to adduce the evidence. He proceeded on the secular-city assumption that to believe in the transcendent (which he called supernatural and "supernal" ) would deflect energy from urgent tasks.

In A Common Faith (1934), as mature as anything he ever said on religion, he declared for religion on his own terms. He said that "any activity pursued in behalf of an ideal and against obstacles and in spite of threats of personal loss because of conviction of its enduring value, is religious in quality." This was said with conviction, though the doctrine is strange; it says that totalitarian activities are "religious." What he wanted to do was what he had always wanted, to defend and advance man and his values. Advisedly or not, he thought that the religions did a bad job of that defense and advance, and he said that the identification of our values with the creeds and cults of religion "must be dissolved." This was his Carthago delenda est position. Unsympathetic to actual and historical religions, Dewey was unable to see deeply into the religious problem of mankind.

On the religious question, Dewey was negative or at most neutral. He generally stood off, silent. We suggest reasons. First, under the influence of his first wife, he thought that to leave his early religious training meant that he had to leave God. Second, he thought that to abandon Hegel's pantheon meant that he had to leave God. Third, he thought that science and philosophy from Descartes through Darwin had "undercut" the bases on which people claimed to have knowledge of God's existence and nature. Fourth, he tended to think that the method of science is our only sure way of knowing and that this, together with progress in science and the hope of progress in society, leaves the God question irrelevant.

The enumerated positions, well marked in Dewey, naturally left him unsympathetic to "God in education" and "religion in the schools." Theology in education could scarcely occur to him. The ideal and hope expressed in A Common Faith was a cooperative affirming and bettering of humanity. He had his own usage for the word "God" to which he said he was not committed and for the word "religious" to which he was committed. He had called his philosophy pragmatism, instrumentalism, and experimentalism. For those lectures, secularism was a correct designation, and though they sought a universalism or totalism, we believe that "sectarian secularism" (to use words from Will Herberg) would describe his position. Dewey's philosophy, said Morris R. Cohen, was "dominated throughout by what I must regard as an unwise fear of otherworldliness."[10]

On the main points of this article, we sum up the precipitate left by Dewey. In freeing the student in his studies and liberating man socially through education and through every sort of technique and social institution, Dewey remains an interesting and commanding philosopher. On liberal education as an end justified in itself, an immanent good emancipating the possessor's judgment, Dewey is silent and lacks sympathy and sensitivity. On theology in education, it is much to expect Dewey to fit into a classical Occidental or Oriental picture, and he would have said that he did not want to fit into either. For all his liberalism, he wanted students and critics to take him whole, as if his humanitarian secularism had closed and locked the gates. His vigorous "Challenge to Liberal Thought," written in his mid-eighties, expressed surprise that new philosophies of education had arisen, with a traditional and theological bent. In effect, his parting shot was, "No more of that!"[11]

Books on the topic of this essay may be found in The Imaginative Conservative Bookstore. Republished with gracious permission from Modern Age (Spring 1977). The Imaginative Conservative applies the principle of appreciation to the discussion of culture and politics-we approach dialogue with magnanimity rather than with mere civility. Will you help us remain a refreshing oasis in the increasingly contentious arena of modern discourse? Please consider donating now.

Notes:

[1] John Dewey, Education Today, edited by J o seph Ratner (1940), 3-17.

[2] Cf. Jacques Maritain, Education at the Crossroads (1943), 32: "The actual merit of modern conceptions of education since Pestalozzi, Rousseau, and Kant, has been the rediscovery of the fundamental truth that the principal agent and dynamic factor is not the art of the teacher but the inner principle of activity, the inner dynamism of nature and of the mind."

[3] Education Today, op. cit., 62-73.

[4] Cf. John Dewey, How We Think. Revised edition (1933), 13.15. (First edition, 1910).

[5] John Dewey, Human Nature and Conduct (1922), 232.

[6] John Dewey, Reconstruction in Philosophy (1920), 186.

[7] Harvard University Press, 1931.

[8] Dewey's work, The Influence of Darwin on Philosophy (1910). The title essay appeared in 1909.

[9] John Dewey, "What I believe," The Forum (March, 1930).

[10] New Republic, 8 (1916), 118-119. Dewey signed "Humanist Manifesto" which appeared in 1933; the most obvious carry-over from that document to its successor in 1973 was a declaration against transcendent theism as deflecting and misusing human energy. "Humanist Manifesto II" in effect takes Dewey's A Common Faith as its bible.

[11] "Challenge to Liberal Thought," Fortune, 30 and 31 (1944, 1945).

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Theology & Liberal Education in John Dewey - The Imaginative Conservative

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In freeing the student in his studies and liberating man socially through education and through every sort of technique and social institution, John Dewey remains an interesting and commanding philosopher... We will first mention decisive influ­ences on John Dewey and then give a résumé of his philosophy of education.

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Sue Monk Kidd (1948-) is an American author. Her first novel, The Secret Life of Bees (2002), received critical acclaim and appeared on the New York Times bestseller list for more than two years. It won the 2004 Book Sense Paperback Book of the Year award and sold 8 million copies worldwide.

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Shel Silverstein (1930-1999) was an American poet, author, and cartoonist. He is best known for writing children's poetry. His books The Giving Tree (1964) and Where the Sidewalk Ends (1974) were named by the American National Education Association two of the Teacher's Top 100 Books for Children of all times.

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In remembrance of the famous American author, illustrator, poet and song writer, Shel Silverstein - we compiled 11 of his great, many poems and decided to share them with our wonderful VerMints' fans on his birthday.

Shel Silverstein was born on September 25, 1930 and passed away on May 10 th 1999 due to a massive heart attack. He grew up around the Chicago, IL area and started drawing at the age of 7. He was first published in the Roosevelt Torch and his first book was, Take Ten, which was a cartoon series published by Pacific Stars and Stripes in 1955. Since that time he started writing children's poetry and wrote many popular books, such as, The Giving Tree, A Giraffe and a Half, Uncle Shelby's Story of Lafcadio: The Lion Who Shot Back, and other treasurable works.

Photo courtesy of: entertainthis.usatoday.com

1. SPIDER

A spider lives inside my head

Who weaves a strange and wondrous web

Of silken threads and silver strings

To catch all sorts of flying things,

Like crumbs of thoughts and bits of smiles

And specks of dried-up tears

And dust of dreams that catch and cling

For years and years and years...

-Shel Silverstein

2. LOSING PIECES

Talked my head off

Worked my tail off

Cried my eyes out

Walked my feet off

Sang my heart out

So you see,

There's really not much left of me

-Shel silverstein

3. THE NAILBITER

Some people manicure their nails,

Some people trim them neatly,

Some people keep them filed down,

I bite 'em off completely.

Before you start to scold,

Remember, I have never ever

Scratched a single soul.

-Shel silverstein

4. THE ROMANCE

Said the pelican to the elephant,

"I think we should marry, I do.

'cause there's no name that rhymes with me,

And no one else rhymes with you."

Said the elephant to the pelican,

"There's sense to what you've said,

For rhyming's as good a reason as any

For any two to wed."

And so the elephant wed the pelican,

And they dined upon lemons and limes,

And now they have a baby pelicant,

And everybody rhymes

-Shel Silverstein

5. REFLECTION

Each time I see the Upside-Down Man

Standing in the water,

I look at him and start to laugh,

Although I shouldn't oughtter.

For maybe in another world

Another time

Another town

Maybe HE is right side up

And I am upside down

-Shel Silverstein

6. SNOWBALL

I made myself a snowball

As perfect as could be,

I thought I'd keep it as a pet

And let it sleep with me.

I made it some pajamas

And a pillow for its head.

Then last night it ran away,

But first - it wet the bed.

-Shel Silverstein

7. FOR SALE

One sister for sale!

One sister for sale!

One crying and spying young sister for sale!

I'm really not kidding,

So who'll start the bidding?

Do I hear a dollar?

A nickel?

A penny?

Oh, isn't there, isn't there, isn't there any

One kid who will buy this old sister for sale,

This crying and spying young sister for sale?

-Shel Silverstein

8. WOULDA-COULDA-SHOULDA

All the woulda-coulda-shouldas

Layin' in the sun,

Talkin' 'bout all the things

They woulda-coulda-shoulda done..

But those woulda-coulda-shouldas

All ran away and hid

From one little did.

-Shel Silverstein

9. DON'T TELL ME

Please don't tell me I should hug,

Don't tell me I should care

Don't tell me just how grand I'd feel

If I just learned to share.

Don't say, "it's all right to cry,"

"Be kind," "be fair," "be true."

Just let me see YOU do it,

Then I just might do it too.

-Shel Silverstein

10. EARLY BIRD

Oh, if you're a bird, be an early bird

And catch the worm for your breakfast plate.

If you're a bird, be an early early bird

But if you're a worm, sleep late.

-Shel Silverstein

11. HAPPY ENDINGS?

There are no happy endings.

Endings are the saddest part

So just give me a happy middle

And a very happy start

-Shel Silverstein
Happy Birthday, Shel Silverstein!

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In remembrance of the famous American author, illustrator, poet and song writer, Shel Silverstein - we compiled 11 of his great, many poems and decided to share them with our wonderful VerMints' fans on his birthday.Shel Silverstein was born on September 25, 1930 and passed away on May 10th 1999 due to a massive heart attack.

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The NeverEnding Story (1984)

The movie adaptation of the German fantasy novel Die unendliche Geschichte (1979), by Michael Ende, tells the story of Bastian, a boy who becomes part of the book he is reading and is take on a journey through a magical land called Fantasia.

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The NeverEnding Story (1984) Official Trailer - Childhood Fantasy Movie HD

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Stranger Than Fiction (2006)

This comedy features Will Ferrell as an average person who suddently starts to hear a voice narrating everything that happens to him is his head. He then realizes he is a character in a story and decides to take control of the plot of his life.

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Dead Poets Society (1989)

This modern classic stars Robin Williams as a new English teacher at a prestigious school. He changes the lives of his students and inspires them not just to read and enjoy poetry but also to pursue their dreams and o enjoy life to the fullest.

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Dead Poets Society (1989) - Trailer HD Remastered

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Young-Adult Literature: from Romance to Realism, by Michael Cart. Amer Library Assn Editions, 2010.

Author Michael Cart writes about how young-adult literature has evolved and become a phenomenon. Cart also covers the reading habits of today's teens, the influence of new technologies, and the new young-adult literature awards. A very interesting resource book for readers, teachers, and students.

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young adult literature from romance to realism

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Amazon.com: young adult literature from romance to realism: Books

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Online shopping from a great selection at Books Store.

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The Seven Basic Plots: Why We Tell Stories, by Christopher Booker. Bloombury Academic, 2006.

This book offers examples - from ancient myths to the popular movies and TV soap operas of today - to illustrate that there are seven archetypal themes which recur throughout every kind of storytelling. In his 736-page work, Booker tries to explain the real role that storytelling plays in our lives and how stories will continue to shape humankind's psychological development.

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Amazon.com: the seven basic plots why we tell stories by christopher booker: Books

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Online shopping from a great selection at Books Store.

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How to Read Literature like a Professor: A Lively and Entertaining Guide to Reading between the Lines. By Thomas C. Foster. Harper Perennial, 2014.

The book works as a classic guide to literature and literary basis, including symbols, themes, and contexts. Foster intends to help readers discover hidden meanings whithin the lines of any piece of literature, thus making the everyday reading experience more rewarding and enjoyable.

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How to Read Literature Like a Professor: A Lively and Entertaining Guide to Reading Between the Lines, Revised Edition

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How to Read Literature Like a Professor: A Lively and Entertaining Guide to Reading Between the Lines, Revised Edition [Foster, Thomas C] on Amazon.com. *FREE* shipping on qualifying offers. How to Read Literature Like a Professor: A Lively and Entertaining Guide to Reading Between the Lines, Revised Edition