Italian Degree of Comparison Adjectives

There are three types of degree of comparison adjectives in Italian: positivo (positive), comparativo (comparative), and superlativo (superlative). Positive Adjectives (Aggettivi di Grado Positivo)Italian positive adjectives are those that do not provide any comparison: Il clima à ¨ mite.The climate is mild. La poltrona à ¨ comoda.The seat is comfortable. Comparative Adjectives (Aggettivi di Grado Comparativo)An adjective is comparative when it expresses a comparison between people, animals, things, different degrees of quality, or diverse actions. With respect to the type of comparison offered, the comparative can be: of maggioranza—expressed by the adverb pià ¹ (placed before the adjective) and the preposition di or the conjunction che (placed before the second term of comparison): Piero à ¨ pià ¹ studioso di Andrea.Piero is more studious than Andrea. Carlo à ¨ pià ¹ pigro che volenteroso.Charles is more lazy than eager. NOTE: Che is preferred instead of da before an adjective, participle, or infinitive. of uguaglianza, expressed by the correlative adverbs (tanto)†¦quanto, (cosà ¬)†¦come: Giulia à ¨ (tanto) bella quanto sua madre.Julia is as beautiful as her mother. Marco à ¨ (tanto) gentile quanto premuroso.Mark is as gentle as he is thoughtful. Luigi à ¨ (cosà ¬) alto come Giorgio.Luigi is as tall as George. of minoranza —expressed by the adverb meno (placed before the adjective) and the preposition di or the conjunction che (placed before the second term of comparison): Sono meno paziente di te.Im less patient than you. Ti considero meno volenteroso che intelligente.I consider you less eager than intelligent. NOTE: The comparatives of maggioranza and minoranza can sometimes be modified, reinforced, or weakened by the adverbs molto, poco, troppo, assai, tanto, alquanto, parecchio, and un po: Mario à ¨ poco pià ¹ grande del fratello.Mario is not much bigger than his brother. Sono molto meno stanco di te.I am much less tired than you. Superlative Adjectives (Aggettivi di Grado Superlativo)Superlative adjectives indicate an exceptional or extraordinary quality. The superlative degree may be assoluto (absolute) or relativo (relative): assoluto when it offers no comparison with other people or things or qualities. It is formed:  »Ã‚  by adding the ending issimo to the adjective dolce—dolcissimo—dolcissimiamara—amarissima—amarissime NOTE: The adjectives ending in co and go retain or lose their guttural sound according to the relevant rules of plural formation: ricco—ricchissimopratico—pratichissimo NOTE: adjectives ending in io, in which the i is tonic, keep the letter in the superlative form: pio—piissimo NOTE: adjectives ending in io, in which the i is atonic, lose that letter in the superlative form: saggio— saggissimo  »Ã‚  in a few instances by adding the ending errimo to the adjective: acre—acerrimo aspro—asperrimo (asprissimo) celebre—celeberrimo integro—integerrimo misero—miserrimo (miserissimo)  »Ã‚  by adding the ending entissimo to adjectives that end in dico, fico, or vole: benefico—beneficentissimo benevolo—benevolentissimo maledico—maledicentissimo malevolo—malevolentissimo magnifico—magnificentissimo munifico—munificentissimo  »Ã‚  by repetition of the adjective: un cane piccolo piccoloa small dog unandatura lenta lentaa slow pace  »Ã‚  prefacing the adjective with adverbs such as molto, assai, estremamente, straordinariamente, enormemente, or oltremodo: un libro molto interessantea very interesting book una gita assai movimentataa very eventful trip un film estremamente realisticoan extremely realistic film  »Ã‚  placing phrases as quanto mai or oltre ogni dire before or after the adjective: una giornata quanto mai noiosaa very annoying day un uomo abitudinario oltre ogni direa creature of habit beyond words  »Ã‚  by adding prefixes such as arci, extra, iper, sopra, sovra, stra, super, or ultra: unopera arcinotaa very well-known work una matita extrafineextra-fine pencil un giornalista ipercriticoa hypercritical journalist uno sforzo sovrumanoa superhuman effort un uomo strariccoan extremely rich man un motore superpotenzea super-powerful engine una politica ultraconservatricean ultra-conservative politician  »Ã‚  with the use of expressions that reinforce the meaning of the adjective: bello da impazzireso good-looking that it makes one crazy matto da legaremad as a hatter pazzo furiosomadman ricco sfondatofilthy rich stanco mortodead tired ubriaco fradicioblind drunk, smashed, blotto relativo when it indicates an exceptional or extraordinary quality; however, it must be in relation to a defined group or restricted to people or things of the same kind. It is formed:  »Ã‚  by prefacing the comparativo di maggioranza or comparativo di minoranza with a definite article and placing a term such as di, tra, or che before the second term of comparison: il pià ¹ serio tra i colleghithe most serious among colleagues il meno spiritoso della compagniathe least witty of the group NOTE:  »Ã‚  the definite article may precede the noun instead of the relative superlative: Quello à ¨ il treno pià ¹ veloce del mondo.That is the fastest train in the world. Quel treno à ¨ il pià ¹ veloce del mondo.That train is the fastest in the world.  »Ã‚  the second term of comparison can be implied: Carlo à ¨ il pià ¹ fortunato (tra gli amici, i colleghi)Charles is the luckiest (among friends, colleagues) There are some  aggettivi  qualificativi  (qualifying adjectives) that, in addition to the normal form of the comparative and superlative, have a Latin-derived form that is preferred in figurative expressions (see table below): la  cima  pià ¹Ã‚  altathe highest peak il  somma  poetathe great poet il  pià ¹ piccolo  sforzothe smallest effort la  minima  importanzathe least significant There are some adjectives that lack the positive (grado  positive) and other forms: POSITIVO  Ã‚  Ã‚  COMPARATIVO  Ã‚  Ã‚  SUPERLATIVO ASSOLUTO—  Ã‚  Ã‚  Ã¢â‚¬â€Ã‚  Ã‚  Ã‚  primo—  Ã‚  Ã‚  anteriore  Ã‚  Ã‚  Ã¢â‚¬â€Ã¢â‚¬â€Ã‚  Ã‚  Ã‚  posteriore  Ã‚  Ã‚  postumo—  Ã‚  Ã‚  ulteriore  Ã‚  Ã‚  ultimo Il  primo  dellanno (il giorno che precede tutti gli altri)The first of the year (the day that precedes all the others) i  fatti  anteriori  allaccaduto (precedenti)the facts prior to the incident le zampe  anteriori  del cavallo (davanti)the forelegs of the horse un documento  posteriore  (successivo)a subsequent document le zampe  posteriori  (di dietro)the hind legs unopera  postuma  (pubblicata dopo la morte)a posthumous work ulteriori  chiarimenti (successivi e aggiuntivi)further clarifications lultimo  treno (che viene dopo tutti gli altri)the last train (which comes after all the others) lultima  casa della strada (la pià ¹ lontana)the last house on the street (the farthest) Adjectives that lack a comparative and superlative form include:  »Ã‚  adjectives that indicate material characteristics or qualities: chimicochemical romboidalerhomboidal ironferreo  »Ã‚  adjectives that indicate time periods: giornalierodaily settimanaleweekly mensilemonthly  »Ã‚  adjectives expressing nationalities, religions, or political beliefs: statunitenseU.S. protestanteProtestant comunistaCommunist  »Ã‚  adjectives already altered: grassoccioplump piccolinolittle one grandicellogrown-ups ALTERNATIVE FORMS OF AGGETTIVI QUALIFICATIVI POSITIVO COMPARATIVO SUPERLATIVO ASSOLUTO alto superiore sommo/supremo basso inferiore infimo buono migliore ottimo cattivo peggiore pessimo grande maggiore massimo piccolo minore minimo interno interiore intimo esterno esteriore estremo vicino (viciniore) prossimo

Lesson of the Moth Poetry Analysis - 860 Words

Amber Brewer Dr. Fussell ENGL 1302 April 8, 2011 â€Å"The lesson of the moth† Analysis by Don Marquis The title of this poem by Don Marquis is The Lesson of the Moth because it is a poem about the thoughts of a moth and his outlook on life. The overall poem would be considered argumentative being the moth is trying to inform the man that he should live his life and let his hair down a little more instead of relishing the everyday routines of life. This is shown in paragraph 3 when the moth says â€Å"But we get bored with the routine/and crave beauty/and excitement.†(18-20)Another example of the passage being argumentative is when the man says â€Å"and before I could argue him/out of his philosophy.†(43-44) Don Marquis expressed several tones†¦show more content†¦The speakers use of words symbolized things as well which reflected on the tone of the poems. The speaker expresses how the moth relates â€Å"excitement† with beauty and also by saying fire is beauty too. The word excitement could mean to the moth having fun and living life. However, compared to the man, the word excitement could mean trouble or risky being that the moth is trying to fry himself on the electric bulb. In conclusion, Don Marquis message that he was attempting to display can be true however it can incur some serious consequences at times. Works Cited Marquis, Don. The Lesson of the Moth. Reading Literature and Writing Argument. Ed. Missy James and Alan P. Merickel. New Jersey: Pearson, 2008. 184-185.Show MoreRelatedThomas Hardy Poems16083 Words   |  65 Pagesit joy lies slain, And why unblooms the best hope ever sown? --Crass Casualty obstructs the sun and rain, And dicing Time for gladness casts a moan.... These purblind Doomsters had as readily strown Blisses about my pilgrimage as pain. HAP ANALYSIS Firstly the word hap means that which happens by chance. The poem is a sonnet, although it is presented as three stanzas in that the traditional octave is split into two stanzas each of four lines and the sestet is a stanza on its own. The

Impact of History and Cultural Diversity-Free-Samples for Students

Questions: 1.Investigate your cultural origins, the length of time your family has been present in Australia, and your cultural beliefs, values, attitudes and experiences. 2.Document your experience of discrimination, racism, prejudice, and cultural privilege and dominance in your own history and analyse the influence of this experience on your identity and assumptions. Answers: 1.We can define culture as a complex association of traditions, values, behaviours, beliefs, and material objects. Our cultures are often shared by shared by a large group of people and we pass down the cultures from one generation to the next. Commonalities in social backgrounds such as common religion, language, traditions and origin also lead to classification or differentiation of people (Forehand Kotchick, 2016). I was born and brought up in Australia. My parents belong to different cultures. My mother is from Lebanon, which is bounded on the east and north by Syria. My mothers birth place contains equal proportion of Muslim and Christian population. She is proficient in Arabic. She follows the Beirut accent, which is highly regarded in her community. Owing to her upper middle class family status, she was equally proficient in English. She relocated to Australia during the late 1980s to pursue higher education, following which she met my father. My mother used to live with her family in an apartment in Beirut, a densely populated area. There was an omnipresence of patriarchal religion in her community and women were generally expected to nurture and care for the family (Cleveland, Laroche Hallab, 2013). However, she was one of those who broke the traditional boundaries and reached Australia to pursue higher education. On the other hand, my father is from Egypt. He belongs to the larger population of Arabic speaking Sunni Muslims. There were few Christian minorities in his homeland who were generally Catholic or Protestants. He lived in Upper Egypt and is extremely proficient in English. My father had also learnt French as a foreign language during his high school days. He shifted to Australia after 1982, after receiving a job. Showing accordance to his cultural traditions, he is always considered to have more power in the household than my mother and is responsible for making the major decisions. My parents got married after they met each other in Australia. Their religious beliefs are similar. Both of them were practicing Sunni Muslims. The ethnic backgrounds of my parents have built in us the central belief of oneness of God. We are monotheistic and consider Koran to be the word of God. Our cultural background has inculcated in us the belief that souls exist before birth and after death. Althoug h polygamy is legal among our community, my parents are strictly against it and hold it as a social stigma. However, they are not conservative. Furthermore, the domestic units in my fathers culture regarded marriage as historically patrilocal where the bride had to move to the household of her husband. However, my parents established a new place of residence in Australia after getting married. They have been living in Western Sydney for more than 25 years. Our religion advocates for the division of property of a dead person among his heirs and surviving spouse. Although, male heirs are usually preferred over females in receiving shares that are twice as large, my father does not believe in this custom and has mentioned that we all siblings are equally inheritors of his belongings (Krishna-Hensel, 2016). Thus, I can state that I and my sister have not been raised by conservative parents. They are usually moderates. My cultural background believes in modest dressing in public and all female members of our family wear a head scarf to cover the hair and ears. My parents helped in enhancing our literacy levels by teaching us Engl ish as the first language. English is the language we speak at home. They often communicate with our relatives in Arabic. Although, I and my sisters are able to understand the language well, we tend to make a lot of mistakes while speaking it and need to work upon improving our mother tongue. In addition, they generally follow the principles of peaceful parenting (Coates, 2015). On most occasions they allow me to do what I intend to, but only when they are convinced enough that my demands are justifiable. They do not succumb to the give-in style of parenting and set limits with empathy. This gave me an opportunity to evaluate my wrong demands and helps me to manage self-behaviour. They have helped in defining age-appropriate boundaries for me and have inculcated in me the habit of knowing my own limitations. They trust me completely and are certain of the fact that a parent-child relationship always hinges on mutual trust. They believe that I am well aware of my personal boundaries and am responsible enough to take ownership of my own feelings. They have adopted a mini-democracy system at our home where we siblings are allowed to voice or opinion our thoughts on a particular matter. Middle Eastern parenting values generally emphasize on setting restrictions, permissivenes s and strict discipline among children at an early age. Moreover, this culture generally relies on placing high demands over the children and keep girls under heavy scrutiny (Khurshid, 2015). Unlike this authoritarian parenting style of the culture to which my parents belong, they have always focused on interdependence and have built a healthy and trusting relationship among the family members. Sitting down for dinner together strengthens our family bonding and provides a sense of security and belonging. It helps me to relieve my stress and also assists in adoption of healthy food choices. We usually follow a month of fasting for the Ramadan and also celebrate the Ester and Christmas season with our neighbours and friends. I have been taught to show signs of respect to seniors and use special terms to address them. My parents have adopted the practice of allowing personal and psychological space to us siblings, which immensely helps us in dealing with challenges and enhancing our thinking and physical capacities. Their moderate supervision on our activities have made it easier to talk to them about situations that require help. 2.My parents admitted me to a private Islamic school in our community. I did not face any kind of racial or religious discrimination during my schooling years. However, I did face avoidance from my peers at University for wearing the head-scarf or hijab. The human rights of all nations outline the rules that it is the birth right of all women to practise their religion (Butler Tavits, 2017). Women are always entitled with the prerogative of not being harassed due to perceptions that are related to their religion, ethnicity or nationality (Schachner, Noack, Van de Vijver Eckstein, 2016). Public facilities, education and places of employment are the three major areas where women are discriminated for wearing hijabs. Further, majority of my classmates who were non-Muslims did not approach me during group activities, which were a part of our curriculum. Such religion-based discrimination resulted in inequalities. This created a personal dissatisfaction and I sat at the rear of the clas sroom during tutorials. Discrimination often leads to absenteeism, loss of attachment, lack of motivation and commitment among the people belonging to various cultural, racial, ethnic, and religious backgrounds. This made me select my class times based on the presence of my friends as they would always help in relieving my awkwardness of not knowing the other classmates who isolated me. I often used to be called names and that created a huge mental stress. Strong evidences suggest the association between race-based discrimination and mental health disorders such as depression and anxiety and ill health (Benner Graham, 2013). Presently, I work at a medical practice located in Liverpool. The place represents the multicultural Australian heritage and as seen a recent upsurge in the number of Syrian refuges due to government resettlement programs. In order to engage in effective conversations with them, I had to rework on my Arabic language skills. This created as a major problem as I was only able to communicate in broken Arabic. Consequently, I faced the wrath and disdain from the Arabic-speaking refugees, who were displeasured with my language speaking inabilities. People are most often comfortable in communicating in their own language and face difficulties in learning new languages (Almutairi, McCarthy Gardner, 2015). Different cultures have various ways of assigning meanings to the words. This creates misunderstandings among people at the workplace who belong to different linguistic backgrounds. These cultural differences become common source of conflict and result in workplace issues and disagreements (Crawford, Candlin Roger, 2017). Effective communication therefore became difficult. In order to avoid miscommunication with the patients, I strictly adopted a professional approach and tried to prevent disagreements. I also relied on non-verbal communications to understand their problems (Romero, Edwards, Fryberg Ordua, 2014). I had been brought up to be a non-conflict person and usually agreed to others thoughts in order to appease them. However, of late I have become quite submissive when tense situations arise even at home. This recent change of my behavior can be attributed to the fact that I dread taking care of aggressive patients. My position in the workplace requires me to maintain utmost composure when a patient explodes or yells at the services. Further, I need to understand the issues being faced by the patient that leads to such an aggressive behavior. My family traditions, cultures and attitudes that have been inculcated during my growing up years have probably instilled this trait in my personality. It is imperative for social workers to have a sound knowledge of the cultures of the clients (Messarra, 2014). Competence should be demonstrated in the provisions of care-giving services, which identifies the cultures that are sensitive to the existence of the clients. Regardless of ethnic, racial, socioeconomic, or religious differences, collaborative relationships should be established in a workplace (Velliaris Pierce, 2017). Cultural competence in a workforce therefore involved a set of congruent attitudes, behaviors, and policies, which come together in the form of a system that leads to effective work outputs cross-cultural situations. A sound understanding of the diverse cultures, traditions, values, and history is not just related to political correctness (Pieterse, Van Knippenberg Van Dierendonck, 2013). It is integral for the elimination of health-care disparities and high quality patient care (Brice, Chu Brice, 2017). Cultural diversities usually shape the perceptions, experiences, and decisions of person in relation to the environment. Such diversity influence the response of the people involved to external stimuli (medical services and preventive interventions in this case). In addition, cultural humility forms the heart of awareness related to prejudices, biases, and privileges. It is often egalitarian and collaborative. A self examination of such biases and prejudices is crucial for the development of an effective workplace (Wang, De Graaff Nijkamp, 2016). The positive aspects of cultural diversity help in analyzing matter from different perspectives (Vangen Winchester, 2014). To summarise, I can state that exploring cultural competency, understanding the role of language and respecting the religious or traditional views of a person belonging to a particular background will help in fostering a work culture, which promotes respect for difference. References Almutairi, A. F., McCarthy, A., Gardner, G. E. (2015). Understanding cultural competence in a multicultural nursing workforce: registered nurses experience in Saudi Arabia.Journal of Transcultural Nursing,26(1), 16-23. https://doi.org/10.1177/1043659614523992 Benner, A. D., Graham, S. (2013). The antecedents and consequences of racial/ethnic discrimination during adolescence: Does the source of discrimination matter?.Developmental Psychology,49(8), 1602. https://dx.doi.org/10.1037/a0030557 Brice, W. D., Chu, E., Brice, A. (2017). Culture-Based Rejection of Taboo-Infringing Imports.International Journal of Management and Economics,53(3), 67-81. DOI:https://doi.org/10.1515/ijme-2017-0019 Butler, D. M., Tavits, M. (2017). Does the Hijab Increase Representatives Perceptions of Social Distance?.The Journal of Politics,79(2), 727-731. https://doi.org/10.1086/690817 Cleveland, M., Laroche, M., Hallab, R. (2013). Globalization, culture, religion, and values: Comparing consumption patterns of Lebanese Muslims and Christians.Journal of Business Research,66(8), 958-967. https://doi.org/10.1016/j.jbusres.2011.12.018 Coates, C. A. (2015). The parenting coordinator as peacemaker and peacebuilder.Family Court Review,53(3), 398-406. DOI:10.1111/fcre.12161 Crawford, T., Candlin, S., Roger, P. (2017). New perspectives on understanding cultural diversity in nursepatient communication.Collegian,24(1), 63-69. https://doi.org/10.1016/j.colegn.2015.09.001 Forehand, R., Kotchick, B. A. (2016). Cultural Diversity: A Wake-Up Call for Parent TrainingRepublished Article.Behavior therapy,47(6), 981-992. https://doi.org/10.1016/j.beth.2016.11.010 Khurshid, A. (2015). Islamic traditions of modernity: Gender, class, and Islam in a transnational womens education project.Gender Society,29(1), 98-121. https://doi.org/10.1177/0891243214549193 Krishna-Hensel, S. F. (Ed.). (2016).Religion, education and governance in the Middle East: between tradition and modernity. Routledge, 10-13. Retrieved from: https://books.google.co.in/books?hl=enlr=id=Y-rsCwAAQBAJoi=fndpg=PP1dq=lebanon+culture+religionots=7iHG4qaoejsig=NFRGRm5VlPeawax-Dzhd7L37zeI#v=onepageq=lebanon%20culture%20religionf=false Messarra, L. C. (2014). Religious diversity at work: The perceptual effects of religious discrimination on employee engagement and commitment.Contemporary Management Research,10(1), 59. doi:10.7903/cmr.12018 Pieterse, A. N., Van Knippenberg, D., Van Dierendonck, D. (2013). Cultural diversity and team performance: The role of team member goal orientation.Academy of Management Journal,56(3), 782-804. doi:10.5465/amj.2010.0992 Romero, A. J., Edwards, L. M., Fryberg, S. A., Ordua, M. (2014). Resilience to discrimination stress across ethnic identity stages of development.Journal of Applied Social Psychology,44(1), 1-11. DOI:10.1111/jasp.12192 Schachner, M. K., Noack, P., Van de Vijver, F. J., Eckstein, K. (2016). Cultural diversity climate and psychological adjustment at schoolequality and inclusion versus cultural pluralism.Child development,87(4), 1175-1191. DOI:10.1111/cdev.12536 Vangen, S., Winchester, N. (2014). Managing Cultural Diversity in Collaborations: A focus on management tensions.Public Management Review,16(5), 686-707. https://dx.doi.org/10.1080/14719037.2012.743579 Velliaris, D. M., Pierce, J. M. (2017). Cultural Diversity: Misconceptions, Misinterpretations, and Misunderstandings in the Classroom. InIntercultural Responsiveness in the Second Language Learning Classroom(pp. 84-105). IGI Global. DOI:10.4018/978-1-5225-2069-6.ch006 Wang, Z., De Graaff, T., Nijkamp, P. (2016). Cultural diversity and cultural distance as choice determinants of migration destination.Spatial Economic Analysis,11(2), 176-200. https://dx.doi.org/10.1080/17421772.2016.1102956