Young Goodman Brown Essays Sample!
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Young Goodman Brown Essays Sample
Young Goodman Brown Essays Sample
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An endless bombardment of news and gossip and images has rendered us manic information addicts. It might break you, too. I was sitting in a large meditation hall in a converted novitiate in central Massachusetts when I reached into my pocket for my iPhone. A woman in the front of the room gamely held a basket in front of her, beaming beneficently, like a priest with a collection plate. I duly surrendered my little device, only to feel a sudden pang of panic on my way back to my seat. A year before, like many addicts, I had sensed a personal crash coming. Each morning began with a full immersion in the stream of internet consciousness and news, jumping from site to site, tweet to tweet, breaking news story to hottest take, scanning countless images and videos, catching up with multiple memes. I was in an unending dialogue with readers who were caviling, praising, booing, correcting. My brain had never been so occupied so insistently by so many different subjects and in so public a way for so long. I was, in other words, a very early adopter of what we might now call living-in-the-web. And as the years went by, I realized I was no longer alone. Facebook soon gave everyone the equivalent of their own blog and their own audience. More and more people got a smartphone вЂ” connecting them instantly to a deluge of febrile content, forcing them to cull and absorb and assimilate the online torrent as relentlessly as I had once. Twitter emerged as a form of instant blogging of microthoughts. Users were as addicted to the feedback as I had long been вЂ” and even more prolific. Then the apps descended, like the rain, to inundate what was left of our free time. It was ubiquitous now, this virtual living, this never-stopping, this always-updating. If the internet killed you, I used to joke, then I would be the first to find out. Years later, the joke was running thin. In the last year of my blogging life, my health began to give out. Vacations, such as they were, had become mere opportunities for sleep. My dreams were filled with the snippets of code I used each day to update the site. My friendships had atrophied as my time away from the web dwindled. If you had to reinvent yourself as a writer in the internet age, I reassured myself, then I was ahead of the curve. I tried reading books, but that skill now began to elude me. After a couple of pages, my fingers twitched for a keyboard. I tried meditation, but my mind bucked and bridled as I tried to still it. I got a steady workout routine, and it gave me the only relief I could measure for an hour or so a day. But over time in this pervasive virtual world, the online clamor grew louder and louder. Although I spent hours each day, alone and silent, attached to a laptop, it felt as if I were in a constant cacophonous crowd of words and images, sounds and ideas, emotions and tirades вЂ” a wind tunnel of deafening, deadening noise. So much of it was irresistible, as I fully understood. So much of the technology was irreversible, as I also knew. By the last few months, I realized I had been engaging вЂ” like most addicts вЂ” in a form of denial. Yes, I spent many hours communicating with others as a disembodied voice, but my real life and body were still here. But then I began to realize, as my health and happiness deteriorated, that this was not a both-and kind of situation. Every hour I spent online was not spent in the physical world. Every minute I was engrossed in a virtual interaction I was not involved in a human encounter. Every second absorbed in some trivia was a second less for any form of reflection, or calm, or spirituality. This was a zero-sum question. I either lived as a voice online or I lived as a human being in the world that humans had lived in since the beginning of time. Since the invention of the printing press, every new revolution in information technology has prompted apocalyptic fears. And yet society has always managed to adapt and adjust, without obvious damage, and with some more-than-obvious progress. But it sure does represent a huge leap from even the very recent past. Blogs, Facebook feeds, Tumblr accounts, tweets, and propaganda outlets repurpose, borrow, and add topspin to the same output. We are instead guided to these info-nuggets by myriad little interruptions on social media, all cascading at us with individually tailored relevance and accuracy. Do not flatter yourself in thinking that you have much control over which temptations you click on. No information technology ever had this depth of knowledge of its consumers вЂ” or greater capacity to tweak their synapses to keep them engaged. And the engagement never ends. Not long ago, surfing the web, however addictive, was a stationary activity. At your desk at work, or at home on your laptop, you disappeared down a rabbit hole of links and resurfaced minutes or hours later to reencounter the world. But the smartphone then went and made the rabbit hole portable, inviting us to get lost in it anywhere, at any time, whatever else we might be doing. Information soon penetrated every waking moment of our lives. And it did so with staggering swiftness. Now nearly two-thirds do. The device went from unknown to indispensable in less than a decade. The handful of spaces where it was once impossible to be connected вЂ” the airplane, the subway, the wilderness вЂ” are dwindling fast. Even hiker backpacks now come fitted with battery power for smartphones. They thought they picked up their phones half as much as they actually did. The interruptions often feel pleasant, of course, because they are usually the work of your friends. Distractions arrive in your brain connected to people you know or think you know , which is the genius of social, peer-to-peer media. Since our earliest evolution, humans have been unusually passionate about gossip, which some attribute to the need to stay abreast of news among friends and family as our social networks expanded. We were hooked on information as eagerly as sugar. And give us access to gossip the way modernity has given us access to sugar and we have an uncontrollable impulse to binge. As the snaps accumulate, they generate publicly displayed scores that bestow the allure of popularity and social status. This, evolutionary psychologists will attest, is fatal. When provided a constant source of information and news and gossip about each other вЂ” routed through our social networks вЂ” we are close to helpless. Just look around you вЂ” at the people crouched over their phones as they walk the streets, or drive their cars, or walk their dogs, or play with their children. Observe yourself in line for coffee, or in a quick work break, or driving, or even just going to the bathroom. Visit an airport and see the sea of craned necks and dead eyes. We have gone from looking up and around to constantly looking down. That this species has developed an extraordinary new habit вЂ” and, everywhere you look, lives constantly in its thrall? I figured it would be the ultimate detox. After a few hours of silence, you tend to expect some kind of disturbance, some flurry to catch your interest. And then it never comes. The quiet deepens into an enveloping default. The only words I heard or read for ten days were in three counseling sessions, two guided meditations, and nightly talks on mindfulness. Everyone around me was attending six-week or three-month sessions. What were they experiencing, if not insane levels of boredom? And how did their calm somehow magnify itself when I was surrounded by them every day? Attached to my phone, I had been accompanied for so long by verbal and visual noise, by an endless bombardment of words and images, and yet I felt curiously isolated. Among these meditators, I was alone in silence and darkness, yet I felt almost at one with them. My body became much more available to me. I could feel it digesting and sniffing, itching and pulsating. It was if my brain were moving away from the abstract and the distant toward the tangible and the near. Things that usually escaped me began to intrigue me. On a meditative walk through the forest on my second day, I began to notice not just the quality of the autumnal light through the leaves but the splotchy multicolors of the newly fallen, the texture of the lichen on the bark, the way in which tree roots had come to entangle and overcome old stone walls. The immediate impulse вЂ” to grab my phone and photograph it вЂ” was foiled by an empty pocket. So I simply looked. At one point, I got lost and had to rely on my sense of direction to find my way back. I heard birdsong for the first time in years. Well, of course, I had always heard it, but it had been so long since I listened. My goal was to keep thought in its place. In one scene, a novice monk is tending his plot of garden. As he moves deliberately from one task to the next, he seems almost in another dimension. He is walking from one trench to another, but never appears focused on actually getting anywhere. He seems to float, or mindfully glide, from one place to the next. He had escaped, it seemed to me, what we moderns understand by time. And as I watched my fellow meditators walk around, eyes open yet unavailable to me, I felt the slowing of the ticking clock, the unwinding of the pace that has all of us in modernity on a treadmill till death. I felt a trace of a freedom all humans used to know and that our culture seems intent, pell-mell, on forgetting. We all understand the joys of our always-wired world вЂ” the connections, the validations, the laughs, the porn, the info. But we are only beginning to get our minds around the costs, if we are even prepared to accept that there are costs. For the subtle snare of this new technology is that it lulls us into the belief that there are no downsides. Online life is simply layered on top of offline life. We can meet in person and text beforehand. We can eat together while checking our feeds. Truly being with another person means being experientially with them, picking up countless tiny signals from the eyes and voice and body language and context, and reacting, often unconsciously, to every nuance. These are our deepest social skills, which have been honed through the aeons. They are what make us distinctively human. By rapidly substituting virtual reality for reality, we are diminishing the scope of this interaction even as we multiply the number of people with whom we interact. We remove or drastically filter all the information we might get by being with another person. Think of how rarely you now use the phone to speak to someone. A text is far easier, quicker, less burdensome. Remember when you left voice-mail messages вЂ” or actually listened to one? Or take the difference between trying to seduce someone at a bar and flipping through Tinder profiles to find a better match. No wonder we prefer the apps. An entire universe of intimate responses is flattened to a single, distant swipe. Rejection still stings вЂ” but less when a new virtual match beckons on the horizon. We have made sex even safer yet, having sapped it of serendipity and risk and often of physical beings altogether. The amount of time we spend cruising vastly outweighs the time we may ever get to spend with the objects of our desire. Our oldest human skills atrophy. But, as Nicholas Carr has noted, it has led to our not even seeing, let alone remembering, the details of our environment, to our not developing the accumulated memories that give us a sense of place and control over what we once called ordinary life. We became who we are as a species by mastering tools, making them a living, evolving extension of our whole bodies and minds. What first seems tedious and repetitive develops into a skill вЂ” and a skill is what gives us humans self-esteem and mutual respect. But it denies us the deep satisfaction and pride of workmanship that comes with accomplishing daily tasks well, a denial perhaps felt most acutely by those for whom such tasks are also a livelihood вЂ” and an identity. Indeed, the modest mastery of our practical lives is what fulfilled us for tens of thousands of years вЂ” until technology and capitalism decided it was entirely dispensable. So are the bonds we used to form in our everyday interactions вЂ” the nods and pleasantries of neighbors, the daily facial recognition in the mall or the street. Here too the allure of virtual interaction has helped decimate the space for actual community. When we enter a coffee shop in which everyone is engrossed in their private online worlds, we respond by creating one of our own. And slowly, the whole concept of a public space вЂ” where we meet and engage and learn from our fellow citizens вЂ” evaporates. I suspect it has simply made us less unhappy, or rather less aware of our unhappiness, and that our phones are merely new and powerful antidepressants of a non-pharmaceutical variety. In an essay on contemplation, the Christian writer Alan Jacobs recently commended the comedian Louis C. It triggered a sudden, unexpected surge of sadness. He instinctively went to pick up his phone and text as many friends as possible. Then he changed his mind, left his phone where it was, and pulled over to the side of the road to weep. He allowed himself for once to be alone with his feelings, to be overwhelmed by them, to experience them with no instant distraction, no digital assist. And then he was able to discover, in a manner now remote from most of us, the relief of crawling out of the hole of misery by himself. And then you die. And then, unexpectedly, on the third day, as I was walking through the forest, I became overwhelmed. I was a lonely boy who spent many hours outside in the copses and woodlands of my native Sussex, in England. I had explored this landscape with friends, but also alone вЂ” playing imaginary scenarios in my head, creating little nooks where I could hang and sometimes read, learning every little pathway through the woods and marking each flower or weed or fungus that I stumbled on. But I was also escaping a home where my mother had collapsed with bipolar disorder after the birth of my younger brother and had never really recovered. She was in and out of hospitals for much of my youth and adolescence, and her condition made it hard for her to hide her pain and suffering from her sensitive oldest son. I absorbed a lot of her agony, I came to realize later, hearing her screams of frustration and misery in constant, terrifying fights with my father, and never knowing how to stop it or to help. I remember watching her dissolve in tears in the car picking me up from elementary school at the thought of returning to a home she clearly dreaded, or holding her as she poured her heart out to me, through sobs and whispers, about her dead-end life in a small town where she was utterly dependent on a spouse. I knew the scar tissue from this formative trauma was still in my soul. I had spent two decades in therapy, untangling and exploring it, learning how it had made intimacy with others so frightening, how it had made my own spasms of adolescent depression even more acute, how living with that kind of pain from the most powerful source of love in my life had made me the profoundly broken vessel I am. But I had never felt it so vividly since the very years it had first engulfed and defined me. It was as if, having slowly and progressively removed every distraction from my life, I was suddenly faced with what I had been distracting myself from. Resting for a moment against the trunk of a tree, I stopped, and suddenly found myself bent over, convulsed with the newly present pain, sobbing. And this time, even as I eventually made it back to the meditation hall, there was no relief. I waited for the mood to lift, but it deepened. Hours went by in silence as my heart beat anxiously and my mind reeled. I decided I would get some distance by trying to describe what I was feeling. After my panicked, anguished confession, he looked at me, one eyebrow raised, with a beatific half-smile. It will resolve itself. Over the next day, the feelings began to ebb, my meditation improved, the sadness shifted into a kind of calm and rest. I felt other things from my childhood вЂ” the beauty of the forests, the joy of friends, the support of my sister, the love of my maternal grandmother. Yes, I prayed, and prayed for relief. But this lifting did not feel like divine intervention, let alone a result of effort, but more like a natural process of revisiting and healing and recovering. It felt like an ancient, long-buried gift. In his survey of how the modern West lost widespread religious practice, A Secular Age , the philosopher Charles Taylor used a term to describe the way we think of our societies. Certain ideas and practices made others not so much false as less vibrant or relevant. The reason we live in a culture increasingly without faith is not because science has somehow disproved the unprovable, but because the white noise of secularism has removed the very stillness in which it might endure or be reborn. The roar and disruption of the Industrial Revolution violated what quiet still remained until modern capitalism made business central to our culture and the ever-more efficient meeting of needs and wants our primary collective goal. We became a civilization of getting things done вЂ” with the development of America, in some ways, as its crowning achievement. Silence in modernity became, over the centuries, an anachronism, even a symbol of the useless superstitions we had left behind. The smartphone revolution of the past decade can be seen in some ways simply as the final twist of this ratchet, in which those few remaining redoubts of quiet вЂ” the tiny cracks of inactivity in our lives вЂ” are being methodically filled with more stimulus and noise. And yet our need for quiet has never fully gone away, because our practical achievements, however spectacular, never quite fulfill us. They are always giving way to new wants and needs, always requiring updating or repairing, always falling short. The mania of our online lives reveals this: We keep swiping and swiping because we are never fully satisfied. Except, of course, there is the option of a spiritual reconciliation to this futility, an attempt to transcend the unending cycle of impermanent human achievement. From the moment I entered a church in my childhood, I understood that this place was different because it was so quiet. The Mass itself was full of silences вЂ” those liturgical pauses that would never do in a theater, those minutes of quiet after communion when we were encouraged to get lost in prayer, those liturgical spaces that seemed to insist that we are in no hurry here. And this silence demarcated what we once understood as the sacred, marking a space beyond the secular world of noise and business and shopping. The only place like it was the library, and the silence there also pointed to something beyond it вЂ” to the learning that required time and patience, to the pursuit of truth that left practical life behind. Like the moment of silence we sometimes honor in the wake of a tragedy, the act of not speaking signals that we are responding to something deeper than the quotidian, something more profound than words can fully express. A huge crowd had gathered, drifts of hundreds of chattering, animated people walking in waves onto the scene. But the closer they got, and the more they absorbed the landscape of unimaginably raw grief, their voices petered out, and a great emptiness filled the air. This is different, the silence seemed to say. This is not our ordinary life. Most civilizations, including our own, have understood this in the past. The hidden God of the Jewish and Christian Scriptures spoke often by not speaking. And Jesus, like the Buddha, revealed as much by his silences as by his words. At the converted novitiate at the retreat, they had left two stained-glass windows depicting Jesus. In one, he is in the Garden of Gethsemane, sweating blood in terror, alone before his execution. He is speaking in neither. The Sabbath вЂ” the Jewish institution co-opted by Christianity вЂ” was a collective imposition of relative silence, a moment of calm to reflect on our lives under the light of eternity. It helped define much of Western public life once a week for centuries вЂ” only to dissipate, with scarcely a passing regret, into the commercial cacophony of the past couple of decades. It reflected a now-battered belief that a sustained spiritual life is simply unfeasible for most mortals without these refuges from noise and work to buffer us and remind us who we really are. But just as modern street lighting has slowly blotted the stars from the visible skies, so too have cars and planes and factories and flickering digital screens combined to rob us of a silence that was previously regarded as integral to the health of the human imagination. It slowly removes вЂ” without our even noticing it вЂ” the very spaces where we can gain a footing in our minds and souls that is not captive to constant pressures or desires or duties. And the smartphone has all but banished them. I did not wish to live what was not life, living is so dear. The usually ornate and vast wooden structure is rivaled only by the massive tower of a man that will be burned, like the Temple itself, as the festival reaches its climax, and tens of thousands of people watch an inferno. They come here, these architects of our internet world, to escape the thing they unleashed on the rest of us. They come to a wilderness where no cellular signals penetrate. You leave your phone in your tent, deemed useless for a few, ecstatically authentic days. There is a spirit of radical self-reliance you survive for seven days or so only on what you can bring into the vast temporary city and an ethic of social equality. You are forced to interact only as a physical human being with other physical human beings вЂ” without hierarchy. And for many, this is the high point of their year вЂ” a separate world for fantasy and friendship, enhanced by drugs that elevate your sense of compassion or wonder or awe. Like a medieval carnival, this new form of religion upends the conventions that otherwise rule our lives. Like a safety valve, it releases the pent-up pressures of our wired cacophony. Though easily mockable, it is trying to achieve what our culture once routinely provided, and it reveals, perhaps, that we are not completely helpless in this newly distracted era. We can, one senses, begin to balance it out, to relearn what we have so witlessly discarded, to manage our neuroses so they do not completely overwhelm us. There are burgeoning signs of this more human correction. Mindfulness, at the same time, has become a corporate catchword for many and a new form of sanity for others. Weed is a form of self-medication for an era of mass distraction, providing a quick and easy path to mellowed contemplation in a world where the ample space and time necessary for it are under siege. If the churches came to understand that the greatest threat to faith today is not hedonism but distraction, perhaps they might begin to appeal anew to a frazzled digital generation. Christian leaders seem to think that they need more distraction to counter the distraction. Their services have degenerated into emotional spasms, their spaces drowned with light and noise and locked shut throughout the day, when their darkness and silence might actually draw those whose minds and souls have grown web-weary. But the mysticism of Catholic meditation вЂ” of the Rosary, of Benediction, or simple contemplative prayer вЂ” is a tradition in search of rediscovery. The monasteries вЂ” opened up to more lay visitors вЂ” could try to answer to the same needs that the booming yoga movement has increasingly met. And imagine if more secular places responded in kind: restaurants where smartphones must be surrendered upon entering, or coffee shops that marketed their non-Wi-Fi safe space? Or, more practical: more meals where we agree to put our gadgets in a box while we talk to one another? Or lunch where the first person to use their phone pays the whole bill? Or we can simply turn off our notifications. Humans are self-preserving in the long run. For every innovation there is a reaction, and even the starkest of analysts of our new culture, like Sherry Turkle, sees a potential for eventually rebalancing our lives. And yet I wonder. The ubiquitous temptations of virtual living create a mental climate that is still maddeningly hard to manage. In the days, then weeks, then months after my retreat, my daily meditation sessions began to falter a little. There was an election campaign of such brooding menace it demanded attention, headlined by a walking human Snapchat app of incoherence. It all slowly chipped away at my meditative composure. I knew this was fatal вЂ” that the key to gaining sustainable composure from meditation was rigorous discipline and practice, every day, whether you felt like it or not, whether it felt as if it were working or not. Like weekly Mass, it is the routine that gradually creates a space that lets your life breathe. But the world I rejoined seemed to conspire to take that space away from me. And I realize that this is, in some ways, just another tale in the vast book of human frailty. And its threat is not so much to our minds, even as they shape-shift under the pressure. The threat is to our souls. At this rate, if the noise does not relent, we might even forget we have any. The BBC-interview kid is just the latest in a string of internet-famous kids wearing yellow. Including the very small, the very loud, the most design-y, and the longest battery life. Turn yourself into Frida Kahlo, Rosa Parks, or Marie Curie through the power of selfie filters. Not all heroes wear capes. The announcement follows a leaked video of Kalanick arguing with a driver, and two executives resigning. By creating a account, you agree with the Terms of Service and. You already have an account registered under. You can link your Facebook account to your existing account. Illustrations by Kim Dong-kyu. Yellow Is the Color of Virality. Alexa, Are You Connected to the CIA? 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If you are looking to take your writing to the next level, then entering a writing competition often provides that extra impetus to refine your work. My Writing Journey competition The Writers' College Times. Accepting non-fiction and memoir submissions all year round Byte Stories. Cooldog Short Story Competition. Dark Tales Short Story Competition. The Global Short Story Competition The Telegraph Travel Writing Competition. So, better just make this mouse enter and mouse leave event available regardless touch screen or not. Is Online Study for You? About NZ Writers College Meet the Tutors Meet the Administrators Testimonials Writing Courses for Corporate Training. Free Articles on Writing Writing Competitions and Events NZ Writers College Writing Competitions Archives NZ Writers College Writing Resources Writing Circles in New Zealand Links for New Zealand Writers Sign up for our free quarterly newsletter The NZWC Webzine. Writing Competitions and Events. This is by no means a full list of competitions. Some writing competitions require an entry fee. This seems to be the norm these days and there are credible competitions that require an entry fee. Always check that you are comfortable with sending money to the organizers if this is the case. Please contact the competition organizers directly if you have any queries. NZ Writers College cannot be held responsible for the conduct of any third party competitions or events. NZ Writers College offers a free-to-enter short story competition every year with cash prizes for the winners. We do this to support emerging writers and provide a platform for the genre. If you would like to see the kind of work people submit, or you just want a good read, have a look at the winning entries over the past five years. Don't Talk to me About Love Poetry Contest. International Rubery Book Award. Elyne Mitchell Writing Awards. Australian Help Essay Writing competition. TRAVCOM Cathay Pacific Travel Media Awards. MiNDFOOD Short Story Competition. Rangitawa Short Story Competition. School for Young Writers - Re-draft competition. Basics of Feature Writing. Write a Non-Fiction Book. Basics of Creative Writing. Advanced Write a Novel. Short Story Writing for Magazines. Break Through Your Writing Barriers. Writing for Video Games. NZ Writers College is a leading online writing school in New Zealand. We offer specialised, online writing courses tutored by award-winning writers. Get the writing tools you need, expert insider advice and hours and hours of writing practice. Work one-to-one with a professional writer and realise your writing dreams. NZ Writers College offers online writing classes all over New Zealand, Australia and the Pacific Islands. We have students from Auckland, Hamilton, Tauranga, Napier, Whangarei, Rotorua, Hastings, Wellington, Nelson, Christchurch, Invercargill, Dunedin, Hawkes Bay, Palmerston North, as well as Sydney, Perth, Adelaide, Brisbane, Canberra and Melbourne, Australia. Nichola Meyer or Koos Turenhout. Apostrophe Books Fiction Fast Track. The Global Short Story Competition. The Telegraph Travel Writing Competition. Write a Non-Fiction Book..
Don't know how to choose a good question for a middle school paper? The following manual will provide you with some helpful prompts and fresh ideas.
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In this essay, I will discuss the blurry border between truth and fiction in O'Brien's Vietnam War stories, The Things They Carried. The In the.
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If a quotation runs to more than four lines in your paper, set it off from your from the left margin, and typing it double spaced, without adding.
The score reflects the quality of the essay as a wholeвЂ”its content, its style, 9вЂ“8 These essays offer a persuasive comparison / contrast of the two poems and.
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Writing a rhetorical analysis essay may seem like a daunting task. While rhetorical essays can analyze anything from a poem to a painting or an advertisement, the most common types of rhetorical essays analyze are persuasive pieces. DonвЂ™t be intimidated: the formula for writing a.
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Unless you are writing for college admissions, a great personal essay has very few restrictions. It is a way to get your thoughts about an incident or idea on paper.
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1. Primary Investigative Question(s) вЂ“. What role did animals play in World War I and World War II? How do we remember animals who served in World War I.
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Conclusions are often the most difficult part of an essay to write, and many writers feel Your conclusion should be the best part of your paper.
AN EFFECTIVE WAY TO BEGIN YOUR ESSAY When you start an essay, it is a good idea to begin with an overview of your text as a means of showing you.
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For Wednesday, we'll begin the process of writing the narrative essay by. Many people try to skip over this Prewriting section, but it's. It's just possible to do very little of it, or try to do it. But using paper or a. Developing some strategies for prewriting can. You want to collect as much as you can and sort. Don't try to sort as you collect. That would be like. Don't worry about whether it's a good idea to include it or a. Within the Prewriting stage, some say there are other stages. Here are some strategies for developing ideas about your narrative. They're strategies for collecting information and ideas. If you're telling a story about the first day of school, you might. Maybe you remember a. Whether they seem relevant or not, write them down. Writers begin by writing a key word in the middle of a page, perhaps with a. Then they'll draw a line out and write a word that's. From there they might another word at the same level or draw a. It's very loose writing, even more loose than a diary entry might. The trick is to keep driving on. Give yourself a time limit--say. Look at my example! It wanders all over! But I was surprised in writing it that I got to. Once you have collected a lot of information, you have to begin to sort it. I like this stage because I can see something. I don't like to begin to draft an essay until I've got at. Schedule Nelson's Home Page Email.
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