Here is an Analysis of an Argument essay.
Prompt: "A movie producer sent the following memo to the head of the movie studio. “We need to increase the funding for the movie Working Title by 10% in order to ensure a quality product. As you know, we are working with a first-time director, whose only previous experience has been shooting commercials for a shampoo company. Since the advertising business is notoriously wasteful, it stands to reason that our director will expect to be able to shoot take after take, without concern for how much time is being spent on any one scene. In addition, while we have saved money by hiring relatively inexperienced assistant producers and directors, this savings in salary will undoubtedly translate to greater expenditures in paying the actors and unionized crew overtime for the extra hours they will spend on the set waiting for the assistant directors and producers to arrange things. If we don’t get this extra money, the movie is virtually assured to be a failure.”"
My Response:
The argument that the movie will be a failure without increased funding is not entirely convincing. The memo suffers from numerous fallacious assumptions that render its argument illogical and not persuasive. This essay will expose these gaps in the argument and suggest ways that the movie producer could send a more effective memo to the head of the movie studio.
The first assumption that renders the memo not complete is that the movie producer assumes a causal relationship between the funding and the movie's success. He states that without increased funding, then the movie will undoubtedly fail. In other words, he claims that there is not other cause that can make the movie fail. It is dangerous to assume a causal relationship without quantifying it and without the movie producer considering further factors that, in addition to funding, could make the movie a horrible flop. For instance there are many successful documentaries like Trembling Before God and many of Michael More's movies that are produced on a tight budget. In addition, there exists successful non-documentaries, like the Blair Witch Project, produced by film students that have gone on to win movie awards.
Simply put, a lack of funding is not the only cause of a failed movie. Other components like the quality of the acting, and the timing of the realease can have more of an impact on the film's success than it's funding. Additionally, although the movie procuder claims that funding must be increased by 10%, where does he get that number from and why must it be 10%? If he arbitrary picked a percentage, why not randomly pick a 20%, or even higher, like 50% increase in funding? None of these estimates are cited in the memo and it leaves many questions unanswered.
An additional, and striking assumption that the movie producer makes is that the new director will assuredly be wasteful. His view of the new director, is one, disparaging, and two, rather extreme. To assume that that director will no doubt spend resources wastefully and extravaangtly just because the advertising business is wasteful is spurious and makes no sense. Who is to say that the director will pay any attention to what the advertising business will do with its finances? And is it not important that the movie director not belittle his director simply because the only experience the director has had with film is shooting commercials?
Furthermore, it is left unanswered whether those commercials were successful or not, so it is unfair to judge the director based on his previous experiences without providing the head of the studio with more biographical information of the director. And while the relative scope of a commercial is clearly smaller than the scope of a movie, a director's ability to manage successfully and devotion to a shooting is usually steadfast no matter what project he undertakes.
To conclude, the memo the movie producer sent to the head of the movie studio is not convincing and not persuasive. In order to strengthen his argument that the movie needs increased funding to be successful, the producer could provide the head of the movie studio with studies that show funding is directly proportional to a film's success and that 10% is the necessary increase in funding. In addition, he could provide evidence that perhaps the movie director has in the past been prodigal, which is why he believes he will similarly act recklessly with his film. Overall, without these improvements, the memo is not cogent.
Thursday, August 20, 2009
GRE Essays
Since the only, and I mean only, issue that the news talks about these days is Obamacare, this dearth of news leave little for me to comment on since, in all sincerity, I am not interested in the health care debate. I just look forward to the end of these irascible town hall meetings and polemical essays for and against healthcare given that it's presence has diluted the news. In light of there being little in the news worth talking about, and since I have been assiduous in my study for the GRE since early July I am going to share with you the practice essays that I have written.
The GRE includes two writing sections: an Analysis of an Issue essay and an Analysis of an Argument essay. The former requires you to give your opion on an issue and the latter requires you to critique the logic of an argument. So here's a sample issue essay I wrote, and please feel free to constructively critique my writing. But keep in mind that this is GRE writing, so it's a "first draft" and overly trite. The issue topic was "Science is meaningless without religion".
The issue of how religion affects science is a controversial one. One the one hand, it can be argued that science is meaningless without religion. On the other hand, however, others argue that the presence of religion renders science meaningless. Although our modern era is marked heavily by atheism and a healthy dose of skepticism towards religion, I believe that science needs religion in order to be meaningful. This essay will explore my reasons that support my final analysis.
First, science can only have meaning with religion when religion does not stifle scientific investigation. In the early Middle Ages in Europe, the Catholic Church stifled scientific inquiry because it believed that its theology was all the masses needed to know in order to understand the world and the universe, and God. On the opposite side of the globe, the new flourishing religion of Islam enthusiastically encouraged scientific investigation. For example, there exists in Islam the principle of itsjihad, which means to devote oneself to philosophic, artistic, and scientific improvement. Clearly, the Muslims believed that the best way to understand God was to unearth the principles of the universe, which is done through scientific investigation and study. As a result, the Muslim world in that age produced great works of science and philosophy, from illustrious names like Averroes and Maimonides while Christendom in Europe stagnated scientifically.
Moreover, scientific discoveries can make religion appear more pertinent, realistic, and less mythological. While many view the texts of Christianity, such as the story of Creation found in Genesis as a fairytale that imitates other Near Easter creation stories, scientific discoveries can, in fact, give these stories more credibility. For example, before the discovery of the Big Bang, many scientists believed that the universe had no real beginning, meaning that the Universe was ageless. However, when two scientists discovered the Big Bang, this proved that the Universe had a definite start. In fact, this theory, although still contentious is many scientific circles, illustrates the story of Creation and gives the story more credibility. Also, in the New Testament, the apostles talk about the end of the universe and now that he universe has a beginning, many scientists believe that is must have an end, and many have postulated theories that the universe will extinguish in the far future. So, it is evident that science can give meaning to religion as well.
To conclude, while many fervent atheists aver that science is meaningless with religion, the arguments above illustrate that science can, alternatively, have meaning with religion. Religion can encourage scientific inquiry and, in turn, that scientific inquiry can give more credibility to religion. So, the two are not entirely irreconcilable, but share a common purpose and that is to better understand the world in which we live.
The GRE includes two writing sections: an Analysis of an Issue essay and an Analysis of an Argument essay. The former requires you to give your opion on an issue and the latter requires you to critique the logic of an argument. So here's a sample issue essay I wrote, and please feel free to constructively critique my writing. But keep in mind that this is GRE writing, so it's a "first draft" and overly trite. The issue topic was "Science is meaningless without religion".
The issue of how religion affects science is a controversial one. One the one hand, it can be argued that science is meaningless without religion. On the other hand, however, others argue that the presence of religion renders science meaningless. Although our modern era is marked heavily by atheism and a healthy dose of skepticism towards religion, I believe that science needs religion in order to be meaningful. This essay will explore my reasons that support my final analysis.
First, science can only have meaning with religion when religion does not stifle scientific investigation. In the early Middle Ages in Europe, the Catholic Church stifled scientific inquiry because it believed that its theology was all the masses needed to know in order to understand the world and the universe, and God. On the opposite side of the globe, the new flourishing religion of Islam enthusiastically encouraged scientific investigation. For example, there exists in Islam the principle of itsjihad, which means to devote oneself to philosophic, artistic, and scientific improvement. Clearly, the Muslims believed that the best way to understand God was to unearth the principles of the universe, which is done through scientific investigation and study. As a result, the Muslim world in that age produced great works of science and philosophy, from illustrious names like Averroes and Maimonides while Christendom in Europe stagnated scientifically.
Moreover, scientific discoveries can make religion appear more pertinent, realistic, and less mythological. While many view the texts of Christianity, such as the story of Creation found in Genesis as a fairytale that imitates other Near Easter creation stories, scientific discoveries can, in fact, give these stories more credibility. For example, before the discovery of the Big Bang, many scientists believed that the universe had no real beginning, meaning that the Universe was ageless. However, when two scientists discovered the Big Bang, this proved that the Universe had a definite start. In fact, this theory, although still contentious is many scientific circles, illustrates the story of Creation and gives the story more credibility. Also, in the New Testament, the apostles talk about the end of the universe and now that he universe has a beginning, many scientists believe that is must have an end, and many have postulated theories that the universe will extinguish in the far future. So, it is evident that science can give meaning to religion as well.
To conclude, while many fervent atheists aver that science is meaningless with religion, the arguments above illustrate that science can, alternatively, have meaning with religion. Religion can encourage scientific inquiry and, in turn, that scientific inquiry can give more credibility to religion. So, the two are not entirely irreconcilable, but share a common purpose and that is to better understand the world in which we live.
Friday, August 14, 2009
Tel Aviv Update
Tel Aviv's astoundingly tragic massacre at one of it's gay youth centers still leaves me distressed and morose. Last Sunday I was at dinner with Jewish friends of mine, one is Israeli, and he asked me why I have been silent about Israel. I told him how I felt candidly. For one thing, I could not contemplate that a Jew would kill another Jew because of sexual orientation. For another, I was angry that the Orthodox incite hatred and malice towards gay Israelis. I could barely hold back my tears as I reticently told my feelings. I don't hold any bitterment towards the Orthodox community: I know Orthodox Jews who are accepting LGBT allies, but just a few hateful words from clergy can have dire, and as we saw, murderous consequences. In short, I'm still recovering.
Here is an article from The Advocate on the paradox of gay life in Tel Aviv. The author argues that this murder could only happen in Tel Aviv because it's the only locale where gay people can meet openly, thus the paradox. He doesn't forget that homosexuals are pursued also in Iran and homosexuality is illegal in almost every contiguous state next to Israel. For instance, gays in Iran are subject to corporal punishment if found engaging in homosexual behavior. But, truly, a poignant reason this massacre is shocking to the world, and myself, is because homosexuality is decriminalized in Israel and gays have rights. Consequently, we expect gays to live freely without fear of intimidation and murder. Let's hope that in the future this is true for all gays, just not in Israel, but everywhere.
Here is an article from The Advocate on the paradox of gay life in Tel Aviv. The author argues that this murder could only happen in Tel Aviv because it's the only locale where gay people can meet openly, thus the paradox. He doesn't forget that homosexuals are pursued also in Iran and homosexuality is illegal in almost every contiguous state next to Israel. For instance, gays in Iran are subject to corporal punishment if found engaging in homosexual behavior. But, truly, a poignant reason this massacre is shocking to the world, and myself, is because homosexuality is decriminalized in Israel and gays have rights. Consequently, we expect gays to live freely without fear of intimidation and murder. Let's hope that in the future this is true for all gays, just not in Israel, but everywhere.
Saturday, August 1, 2009
Attack in Tel Aviv
2 dead and 15 wounded in attack on Tel Aviv gay center. I am in complete shock about this. This horrific news has taken my breath away and I can't begin to express the deep sadness that I am feeling. I hope that the US and the world take note of this and that Israel works harder to counter homophobia. As a Jew, I know that we (and I mean all of us from secular to ultra-religious) are better than this inhumanity. This criminal attack just seems so out of place given that it was in Israel, let alone Tel Aviv: the heart of gay life in the Middle East. As a gay, I can't really begin to express how deeply distressed, sad and hurt I am; these teenagers were murdered in cold blood and I can barely think properly. But I seriously hope, demand, that Israel severely condemns this hate crime and its perpetrator.
Thursday, July 23, 2009
Health Care Benefits Revisited
My latest post on providing health care concluded that the cost of providing them would exceed the benefits. I still reason the government will not approve this important legislation because of the costs it will incur (and because of prejudice towards gays). Of course, my prediction could be wrong.
But, however grim my analysis may be, I still believe that health care benefits should be granted to all same-sex partners of federal employees because it is an entitlement that we should enjoy just as much as heterosexual partners. Cost and benefits cannot overshadow civil rights.
In this case, civil rights trumps economics. So, to answer that post's concluding question "Are health care benefits worth the cost?", the answer is yes.
But, however grim my analysis may be, I still believe that health care benefits should be granted to all same-sex partners of federal employees because it is an entitlement that we should enjoy just as much as heterosexual partners. Cost and benefits cannot overshadow civil rights.
In this case, civil rights trumps economics. So, to answer that post's concluding question "Are health care benefits worth the cost?", the answer is yes.
Social Networking Venn Diagram
Now that CNN is on Twitter, the venn diagram helps explain why their news coverage sucks. It all makes perfect sense to me now. Thanks Despair Inc!
Tuesday, July 21, 2009
On Being Gay and Jewish
Phil, at Ameriqueer, is going to be posting a dozen or so original guest posts dealing with Queer Spirituality this week, with contributors representing each of the world's major religions. He asked me to contribute to the conversation as the token Jew. I am glad to write about my experiences with being gay and Jewish, and I want to share my narrative with you.
When asked to write about what it means to be spiritual and gay, I was given the premise that we gays all know how difficult it is to be both. I want to make it clear at the outset that this premise is mistaken. This assumption does not fit my experience as a gay Jew. I cannot remember a time in my childhood or young adulthood where there was conflict between my sexual identity and spirituality. The closest difficulty I have faced is not being able to find that nice Jewish boy that my mom wants me to meet.
I come from a liberal, Chicago suburban Jewish family. My father's family has been here since the mid-1800s but my mom's father escaped the Holocaust, fled to Israel, and finally settled in Chicago. I grew up knowing distinctly that I was a Jew. My mother emphasized that we were unique, and that our situation, despite the tolerance we Jews have in America, was always precarious and that Israel was our only protection from persecution. So, I grew up with this sense of "otherness". At times, I rebelled, but most times, I was very proud to be a Jew. Today, I have a secure and evolving sense of my Jewish self.
Around that same time, I began to have feelings for boys as well. When I was in fourth grade, I stared at attractive boys in my class a lot and loved to be around them during recess. I knew intuitively I was gay at this time but I didn't know what to think about it in Jewish terms. Homosexuality was not discussed in my Sunday school classes. No one told me it was bad, but no teacher had told me it was good either. I never heard my rabbi preach about the sin of homosexuality ever. I did not grow up even with the sense that there was a conflict between being gay and being Jewish. There simply was not any condemnation, let alone any mention, of it in my religious upbringing.
I now know why this is now. There are two types of Judaism, loosely. There is the liberal branch, consisting of the Reform and Conservative movements in which I grew up, that is tolerant of homosexuality and then there is the Orthodox community. Unlike the liberal branch, the Orthodox has a much more austere and critical perspective of homosexuality.
When I did bring up the issue of homosexuality with my mom one time, she had said that we Jews understand it as a product of its place and time. The Torah actually does says that homosexuality is an abomination. In ancient times, however, the world population was very scarce; people and infants died all the time. It was imperative that the Jews survive and only through a sexual relationship between a man and a woman could that be done. Same sex love between men or between women did not help to ensure the survival of mankind and the Torah accordingly condemns and discourages homosexual practices. However, Reform Jews don't believe the ancient rabbis believed that same sex love was immoral. Reform Judaism rejects any suggestion that being gay is any kind of sin when we look at the Torah in its ancient context.
Orthodox Jews, on the other hand, understand homosexuality as grave a sin as Catholics, evangelical Christians, and many young Orthodox gay Jews are not as fortuitous as I to grow up in such an open-minded and liberal household. Many succumb to family pressures to marry, and some unfortunately commit suicide. I heard of one religious Jew who, in order to purge himself of his homosexuality, survived on a diet of cigarettes and water. My heart goes out to him because I do not know Judaism as a faith whose precepts would make a man go to such gruesome depth to suppress his identity.
On the contrary, my parents support me and remind me of their unconditional love all the time. They cherish me as their son, and my sexual identity does not compromise that. Despite this, though, there are times when I get so depressed because the feeling of being different overwhelms me. Knowing that I am both gay and Jewish, and knowing the hardships that both groups face within and outside each community, exhausts my soul sometimes. I become inarticulate, despondent, and withdrawn from friends and family. I can speak, but only tersely; I can think, but my thoughts are convoluted; I can live, but I barely survive.
As soup for my soul, I turn to the Torah, Judaism’s holiest book to uplift my spirits. I remember that the Torah forbids the suppression of identity and I remind myself that I wasn’t created in error. For instance, we Jews emphasize heavily that each person is made in the image of God. Since I was made in His image, God did not make me as a pile of junk. I must believe that I am valuable because I was created for a purpose and to have purpose in life. This Jewish philosophy gives life to my gay identity more than any gay bar or pride parade every can.
Torah also teaches me that self-love is self-acceptance. Because I want to better synthesize my identities, I have being helping revise the LGBT Jewish student group at the Hillel at the University of Illinois. The group is called Naches, which is the Yiddish word for Pride. The mission of Naches is to create a vibrant, welcoming Jewish LGBT community where students can explore and celebrate all aspects of their identities. I want to help gay Jewish students feel empowered to embrace and fuse both of their identities through social and educational programming. This past year we held queer-themed Shabbats, which were very popular.
The premise that we gays all know how difficult it is to be both gay and spiritual is far from the truth. I know many gays who, yes, do feel uncomfortable with religion, are agnostic or atheist, and for them that is entirely ok. But, my experience shows that spirituality and being gay are reconcilable and that having a spirituality can help make being gay more holy and more meaningful. I am grateful that I have been ‘twice blessed’ to be both gay and Jewish. It is such a blessing in my life.
When asked to write about what it means to be spiritual and gay, I was given the premise that we gays all know how difficult it is to be both. I want to make it clear at the outset that this premise is mistaken. This assumption does not fit my experience as a gay Jew. I cannot remember a time in my childhood or young adulthood where there was conflict between my sexual identity and spirituality. The closest difficulty I have faced is not being able to find that nice Jewish boy that my mom wants me to meet.
I come from a liberal, Chicago suburban Jewish family. My father's family has been here since the mid-1800s but my mom's father escaped the Holocaust, fled to Israel, and finally settled in Chicago. I grew up knowing distinctly that I was a Jew. My mother emphasized that we were unique, and that our situation, despite the tolerance we Jews have in America, was always precarious and that Israel was our only protection from persecution. So, I grew up with this sense of "otherness". At times, I rebelled, but most times, I was very proud to be a Jew. Today, I have a secure and evolving sense of my Jewish self.
Around that same time, I began to have feelings for boys as well. When I was in fourth grade, I stared at attractive boys in my class a lot and loved to be around them during recess. I knew intuitively I was gay at this time but I didn't know what to think about it in Jewish terms. Homosexuality was not discussed in my Sunday school classes. No one told me it was bad, but no teacher had told me it was good either. I never heard my rabbi preach about the sin of homosexuality ever. I did not grow up even with the sense that there was a conflict between being gay and being Jewish. There simply was not any condemnation, let alone any mention, of it in my religious upbringing.
I now know why this is now. There are two types of Judaism, loosely. There is the liberal branch, consisting of the Reform and Conservative movements in which I grew up, that is tolerant of homosexuality and then there is the Orthodox community. Unlike the liberal branch, the Orthodox has a much more austere and critical perspective of homosexuality.
When I did bring up the issue of homosexuality with my mom one time, she had said that we Jews understand it as a product of its place and time. The Torah actually does says that homosexuality is an abomination. In ancient times, however, the world population was very scarce; people and infants died all the time. It was imperative that the Jews survive and only through a sexual relationship between a man and a woman could that be done. Same sex love between men or between women did not help to ensure the survival of mankind and the Torah accordingly condemns and discourages homosexual practices. However, Reform Jews don't believe the ancient rabbis believed that same sex love was immoral. Reform Judaism rejects any suggestion that being gay is any kind of sin when we look at the Torah in its ancient context.
Orthodox Jews, on the other hand, understand homosexuality as grave a sin as Catholics, evangelical Christians, and many young Orthodox gay Jews are not as fortuitous as I to grow up in such an open-minded and liberal household. Many succumb to family pressures to marry, and some unfortunately commit suicide. I heard of one religious Jew who, in order to purge himself of his homosexuality, survived on a diet of cigarettes and water. My heart goes out to him because I do not know Judaism as a faith whose precepts would make a man go to such gruesome depth to suppress his identity.
On the contrary, my parents support me and remind me of their unconditional love all the time. They cherish me as their son, and my sexual identity does not compromise that. Despite this, though, there are times when I get so depressed because the feeling of being different overwhelms me. Knowing that I am both gay and Jewish, and knowing the hardships that both groups face within and outside each community, exhausts my soul sometimes. I become inarticulate, despondent, and withdrawn from friends and family. I can speak, but only tersely; I can think, but my thoughts are convoluted; I can live, but I barely survive.
As soup for my soul, I turn to the Torah, Judaism’s holiest book to uplift my spirits. I remember that the Torah forbids the suppression of identity and I remind myself that I wasn’t created in error. For instance, we Jews emphasize heavily that each person is made in the image of God. Since I was made in His image, God did not make me as a pile of junk. I must believe that I am valuable because I was created for a purpose and to have purpose in life. This Jewish philosophy gives life to my gay identity more than any gay bar or pride parade every can.
Torah also teaches me that self-love is self-acceptance. Because I want to better synthesize my identities, I have being helping revise the LGBT Jewish student group at the Hillel at the University of Illinois. The group is called Naches, which is the Yiddish word for Pride. The mission of Naches is to create a vibrant, welcoming Jewish LGBT community where students can explore and celebrate all aspects of their identities. I want to help gay Jewish students feel empowered to embrace and fuse both of their identities through social and educational programming. This past year we held queer-themed Shabbats, which were very popular.
The premise that we gays all know how difficult it is to be both gay and spiritual is far from the truth. I know many gays who, yes, do feel uncomfortable with religion, are agnostic or atheist, and for them that is entirely ok. But, my experience shows that spirituality and being gay are reconcilable and that having a spirituality can help make being gay more holy and more meaningful. I am grateful that I have been ‘twice blessed’ to be both gay and Jewish. It is such a blessing in my life.
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