Evaluating my own teaching strategy Essay Example | Topics and Well Written Essays - 750 words

Evaluating my own teaching strategy - Essay Example Linguistic differences and varying cultural backgrounds also pose a problem as far as communication and learning are concerned, since many students do not understand what they are reading, being unaware of he context within which the reading exercise is set. Physical education is one area where the sheer joy and energy expended on the field could form the framework within which learning activity could be enhanced. Metacognition: or thinking about the cognitive process. This is a strategy that is particularly helpful for students who are low achievers and need to become more aware before they start learning. I find it very relevant for my physical education classes, where I would therefore first help my students to become aware of their own bodies in relation to others and the manner in which reacts to gravity. This will make them aware of their own strengths and improve their performance when I begin to actually teach gym and games. Student self selected reading: By encouraging stude nts to discover which physical activities really interest them, they would be better equipped to join up and excel in physical activities of their choice. They could also read more about the athletes and activities that interest them and thereby develop a wider field of knowledge regarding physical activities. Most of the activities could also be assigned as homework, since their interest is likely to propel them into active practice and honing of their physical activity skills. Understanding context texts independently

Lee’s Function in East of Eden Essay Example for Free

Lee’s Function in East of Eden Essay 1. Introduction As Shimomura(1982) points out, Steinbeck’s non-teleological thinking and the Taoism, which was put forward by the ancient Chinese philosopher named Lao Tzu, share a great deal of similarity, in that both of them view human beings from a detached and holistic standpoint. It is not clearly known how Steinbeck, who is certainly a product of his time and his American milieu, came to be acquainted with and interested in Lao Tzus philosophy, but in Journal of A Novel, he appreciates Lao Tzu so highly that he places Lao Tzu beside Plato, Buddha, Christ, Paul, and the Great Hebrew prophets. It might safely be said that there must have been a seedbed in his indigenous thought where a seed of Lao Tzu was sown, germinated, and at last bloomed into a beautiful and fragrant flower so attractive for the Oriental reader. Thus, the purpose of this paper is first to focus on Lee in East of Eden, then to make clear the relationship between non-teleology and the philosophy of Lao Tzu, and finally to show how closely Lao Tzu’s philosophy is related to the idea of timshel. 2. Lee as a servant and philosopher As is well known to his reader, Steinbeck creates three Chinese characters throughout his novels from the first, Cup of Gold, to the last, The Winter of Our Discontent. To list them, they are Lee Chong, who is an owner of a grocery store, a flip-flopping old Chinaman who is not identified by name in Cannery Row, and Lee, who appears in East of Eden. Though these Chinese characters may respectively perform significant functions in their own rights in their stories, the one who particularly warrants considerable attention among these characters is Lee, who is more active and more influential in determining the fates of the major characters in the novel. Moreover, it is noteworthy that Oriental philosophy, which is a deciding factor in the outcome of this novel, is conveyed to the reader through the mouth of this Chinese character, who is actually thought to be a spokesman of Steinbeck himself. Though Lee makes his first appearance in chapter 15 of East of Eden as a faithful servant to the family of Adam Trask, it is when he first meets Samuel Hamilton by chance in the later scene that he turns out to be something more than a mere servant and also begins to carry his own significance in the novel. This scene should acquire great importance, in that Lee first clarifies his general view of life as a spokesman of the author. Even in the first conversation he has with Samuel, Lee is instinctively aware that Samuel is a person whom he can trust. Just after exchanging a few words with him, Lee quits speaking in pidgin English, as if he cast away his protective shell into which he has secretly retired until then. And in the course of the conversation, he spontaneously confides to Samuel his idea on what it is like to be a servant: I dont know where being a servant came into disrepute. It is a refuge of a philosopher, the food of the lazy, and, properly carried out, it is a position of power, even of love. I cant understand why more intelligent people dont take it as a career learn to do it well and reap its benefits. But a good servant, and I am an excellent one, can completely control his master, tell him what to think, how to act, Finally, in my circumstances I am unprotected. 1 This philosophical view on servantship which is uttered through the mouth of a Chinese character apparently reflects the authors basic view toward life, for it is easy to imagine that Steinbecks manner of describing the predominance of servantship over the mastership oozes from the idea of relativity which he attained as the outcome of his favorite non-teleological thinking. The idea tells the reader that any standard, as far as it is built around the artificially contrived system of values, loses its significant validity when seen in the light of non-teleological standpoint. According to this view, a person in a socially reputed position of power cannot avoid the possibility of losing his power when seen through another different â€Å"peep-hole. † And it is possible that in fact a low and unrespected person may gain predominating influence upon the people who are ranked far above in the so-called social status. Furthermore, another interesting point in this relation lies in the passiveness of such a low position. A person in a low position is unprotected by himself, but by becoming a servant to another person in a higher position he begins to play a role in his own right and at last controls his master. This master-servant relationship uttered by Lee reveals that once he has gotten employment by his master, even a helpless person who has little social function by himself not only begins to fulfill his own function but also gains predominance over his master. Consequently, this means that in this relationship a master is no longer a master and a servant is also no longer a servant. Eventually in this work this relationship results in the fact that Lee actually controls Adam in every situation. 3. Lee as a spokesman of Lao Tzu’s philosophy Similarly in the Lao Tzu, a collection of wise-sayings which were written by a person named Lao Tzu about in the fourth century BC(Fukunaga, Hachiya, Takahashi), the same topsy-turveydom in the sense of values can be found in one of the eighty fragmentary writings. In chapter 78 it says: In the world there is nothing more submissive and weak than water. Yet for attacking that which is hard and strong nothing can surpass it. This is because there is nothing that can take its place. That the weak overcomes the strong, And the submissive overcomes the hard, Everyone in the world knows yet no one can put this knowledge into practice. Therefore the sage says, One who takes on himself the humiliation of the state Is called a ruler worthy of offering sacrifices to the gods of earth and millets; Straightforward words Seems paradoxical. 2 In this passage quoted above, Lao Tzu explains the victory of the submissive and the weak over the hard and the strong, just in the same way that servantship finally achieves victory over mastership. Clearly enough, there is a great deal of similarity between Lee’s general attitude toward life and Lao Tzu’s precept of holding fast to the submissive. Needless to say, the common belief which underlies their paradoxical view stems from the idea that man-made values are nothing but relative, and this relativity is resulted from their attempt to rest their standpoint on a place which is as  free from human-centered arrangement as possible. There is no doubt about the idea that Steinbeck created Lee as a deciding factor of the outcome from this novel framed with a good and evil story, and it is not too much to say that Lee’s appearance reveals the authors strong consciousness of the relativity between good and evil. This becomes clear when Lee encourages Adam by saying, â€Å"What your wife is doing is neither good nor bad. There’s no springboard to philanthropy like a bad conscience. †3 Additionally, there is another similarity between them also in their manners of describing such relativity. Both Steinbeck and Lao Tzu clarify the interdependence between the weak and the strong by emphasizing the predominance of the former over the latter. This is because they think that the weak is more closely related to the natural processes of the universe than the strong is. That is to say, in the philosophy of Lao Tzu there is nothing like water that follows the way that the tao is and on the other hand, according to Steinbecks non-teleological thinking, Lee occupies an ideal position in life. Based on the assumption that the Lees view of life involves such relativity in itself as a main factor, it is quite convincing that the word â€Å"timshel,† which means â€Å"thou mayest† in English, is introduced through the mouth of Lee in the novel. Probably one of the most impressive scenes in the novel is where Lee, Samuel, and Adam meet together to decide on names for the twins. Located almost in the center of this long novel, this naming scene actually shows the reader a certain turning point from which East of Eden meanders between good and evil all the way to the final scene. In this scene Samuel reads a long passage from the Old Testament. This passage includes the Cain-Abel story, and they eagerly talk about the views of the original sin which Cain committed by killing Abel. Lee is so strongly struck by this story that he feels that â€Å"it is a chart of our souls. † Though he never refers to them on this scene, deep in his mind remains the Lords word to Cain after rejecting his sacrifice: â€Å"And if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him. † This naming scene, where Lee is exposed to the Cain-Abel story, effectively leads to the scene in chapter 24 where he puts a new interpretation on words of the above passage. 4. â€Å"Timshel† interpreted from the Oriental viewpoint Chapter 24 in East of Eden warrants the most careful attention: first because it develops the motif of the Cain-Abel story discussed in the previous scene, and also because it crucially affects the direction of this work. This chapter reveals that Lee has given his thought to the story for almost ten years since his serious discussion he had with Adam and Samuel. A certain part of the Lords words to Cain has bothered this Chinese for such a long period. It is â€Å"thou shalt over him. † In the course of these years he went to the head quarters of his family association and asked for Chinese scholars to take on the study of Hebrew, in order to find the more appropriate reading of the part. And finally in this scene he excitedly explains the importance of his finding in the presence of Samuel: Lees hand shook as he filled the delicate cups. He drank his down in one gulp. â€Å"Dont you see? † he cried. â€Å"The American Standard translation orders men to triumph over sin, and you can call sin ignorance. The King James translation makes a promise in ‘Thou Shalt’, meaning that men will surely triumph over sin. But the Hebrew word the timshel – ‘Thou mayest’ that gives a choice. It might be the most important word. That says the way is open. That throws it right back on a man. For if ‘Thou mayest’, it is also true that ‘Thou mayest not. ’ Don’t you see? †4. The above-quoted revelation made by Lee vividly reflects his idea of relativity between good and evil. To begin with, Lee, who has been bothered long by â€Å"Thou shalt,† reaches the conclusion that it never lightens the burden imposed on the shoulders of a man who suffers sense of sin. The chief reason why Lee turns his back to â€Å"Thou shalt† lies in the assumption that eventually it is not completely free from a human-centered viewpoint. When the Lord says, â€Å"Thou shalt† to Cain, the most fundamental idea that strongly supports the words on the back is that of love. But the love, though it is thought to be more universal and crucially different than human love in quality, is not entirely free from mans viewpoint as far as the Lord in Christianity is a personified god. Basically such love, like one side of a coin, is inevitably sustained by hatred on the other side. Therefore, it follows that even when â€Å"thou shalt† is thrown to man through the mouth of Lord, his conduct has been already judged evil, more or less, by the artificially contrived standard of value which unavoidably lacks in the idea of relativity. When seen from another different angle, such conduct may appear to be good, because there might be good in it. After all, â€Å"thou shalt† works the salvation of man only in the teleological manner. On the other hand, Lee’s new interpretation shows an utter indifference of the Lord to human conduct. It does not definitely order man to overcome evil nor involve any promise in it. Actually such characteristic of his interpretation may perhaps plunge man into desperation because superficially it seems to lack love and intention to guide him to emancipation from the sin that he has committed. But Lee thinks that it is such an indifferent attitude that leads him to real salvation of his soul. â€Å"Timshel,† which is evidently a product of Lee’s assiduous study of the Cain-Abel story, is based on the idea of relativity just as are non-teleological thinking and Lao Tzu’s philosophy. This is clearly exemplified by the fact that â€Å"thou mayest† is always supported by the opposite prerequisite, â€Å"thou mayest not. † In other words it means that there is neither good nor evil in every human conduct, and at the same time, what is more important, it also means that there is both good and evil involved in it. â€Å"Thou mayest† only allows man to say, â€Å"This is relatively good and that is relatively evil. † In this way Lee, as a Steinbeck’s spokesman, ‘non-teleologically’ thinks that â€Å"timshel† unites good and evil into one body. Steinbeck’s notion of good and evil shown in East of Eden begins with the idea that both of them fundamentally derive from the same state, and, no doubt, it is a product of his favorite non-teleological thinking. He never believes in a logical theory such as laws of the excluded middle where good and evil are orderly and clearly distinguished from each other. He usually places his main viewpoint in a chaotic place where there is neither good nor evil, and applies such a viewpoint to human conducts, with the ultimate result that an evil person should be saved in the same way a good person is saved. Though the optimistic attitude of his indigenous thinking has been repeatedly attacked for its lack of serious consideration toward evil, Steinbeck thinks that good and evil are relative, and, as a result, evil is nothing but a negative state which is lacking in good; it is more appropriate to say that it is merely a paradoxical state which is devoid of a strong consciousness of good. When employed as the framework of East of Eden, his non-teleological idea of good and evil crystallizes into the new interpretation of the Cain-Abel story, and the word â€Å"timshel,† on one hand, thoroughly awakens Adam, an allegorical figure of Abel, from his vain dream to sober reality, and, on the other hand, it emancipates Caleb, an allegorical figure of Cain, from the thralldom of sin. This manner of treating good and evil, needless to say, has great similarity to the philosophy of Lao Tzu, who writes â€Å"the good man is the teacher that the bad learns from; And the bad man is the material the good works on. †5 As Steinbeck views the world from the detached standpoint of â€Å"the infinite whole,† so Lao Tzu has created the notion of the tao to eradicate a human-centered view of the world out of his philosophy. This attempt has brought about the same result as Steinbeck has achieved. That is to say, they have both reached the same conception of man’s true place in the universe, and his relation to the world about him, which enables both of them to place an emphasis on the relation of individuals to the whole and treat individuals for their own sake. Such treatment of individuals is summarized by saying that â€Å"everything is an index of everything else†6 and that â€Å"The heavy is the root of the light. †7 Finally, the quintessence of Steinbeck as a novelist undoubtedly lies in the employment of non-teleological thinking as the frameworks of his novels. The adoption of this method does not allow him to achieve invariable success in his literary works, but, at least, it can be said that it enables him to view human conduct from the broadest and highest standpoint possible, which Lao Tzu paradoxically describes by adopting negative terms such as â€Å"Nothing† and â€Å"The Nameless. † Notes 1. John Steinbeck, East of Eden, p. 190. (Penguin Books, 1976), All citations from Steinbeck are from Penguin editions and will be noted by page numbers following the citations. 2. D. C. Lau, Lao Tzu: Tao Te Ching, p. 140. (Penguin Books, 1963), All citations from Steinbeck are from Penguin editions and will be noted by page numbers following the citations. 3. John Steinbeck, East of Eden, p. 434 4. John Steinbeck, East of Eden, p. 349 5. D. C. Lau, Tao Te Ching, p. 84. 6. John Steinbeck, The Log from the Sea of Cortez, p. 259 7. D. C. Lau, Tao Te Ching, p. 83 . Works Cited Fukunaga, Mituji. Roshi (On Lao Tzu ), Tokyo: Asahishinbun-sha, 1968 Hachiya, Kunio. Ro-So wo yomu (A Study of Lao Tzu and Zhuang Tzu). Tokyo: Kodansha, 1987. John Steinbeck. The Log from the â€Å"Sea of Cortez†, Penguin Books. 1976 -. East of Eden, NewYork: Penguin Books. 1976 Lau, D. C. , trans. Lao Tzu :Tao Te Ching,New York: Penguin Books, 1963. Shimomura, Noboru. A Study of John Steinbeck: Mysticism in His Novel . Tokyo: The Hokuseido Press, 1982. Takahashi, Susumu. Roshi (On Lao Tzu ), Tokyo: Shimizu-shoin, 1970.

Physics of Karate Essay -- physics martial arts fighting

The basic ideas behind any style of karate can in general be reduced to the goal of achieving the most effective movements with the least effort. Specifically, with a strike such as a punch, kick, knife-hand or similar, the karateka attempts to move smoothly through the strikes, conserving energy towards the impact point. When thought about in terms of energy, the most common equation is that of rotational kinetic energy, or KE=(1/2)mv^2 + (1/2)Iω^2. Another way to think about a strike is to attempt to focus as much force as possible at the point of impact. In many strikes, this is facilitated by drawing an almost straight line with the striking tool from the original point of rest to the point of impact. This is based on the fact that the fastest path between two points is a direct line, and greater speed leads to corresponding greater force upon impact, as shown by Newton's Second Law, F=ma. This equation also leads to the conclusion that if increased mass is used in the strike, the force upon impact will be greater. Because of the obviousness of this idea, most strikes are thrown through the rotation of the body in some way, instead of simply from the arms or legs. The body has much more mass, and therefore contributes greatly to achieving a strike that is highly forceful, yet doesn't require nearly as much effort as one thrown from the extremeties. Front Stance Equations: W=mg ÃŽ ¤=IÃŽ ± ÃŽ ¤=Fr; friction F=ÃŽ ¼N The most basic part of a succesful technique is a proper stance that is well grounded and solid. This helps in many ways, including providing the initial push behind a technique, grounding the karateka during the moment of impact, and providing a solid base from which to defend against an attacker. ... ...rown into the rotation, the more energy is contained in the leg at this stage in the kick. The next stage of the kick switches to upwards and forward rotation of the knee around the hip joint. This is also connected to the equations v=ωr and KE=(1/2)mv^2 + (1/2)Iω^2, thus KE=(1/2)m(ωr)^2 + (1/2)Iω^2. In a properly executed kick, this transition is completely smooth, and energy is conserved. This leads to the idea that a vital part of a proper, focused front kick is how quickly and smoothly the back leg is pulled forward. The last step in the kick is the upwards rotation of the foot around the knee joint, the kinetic energy of which is found through exactly the same equations. To ensure that the energy is expended on forward impact rather than upwards, during the rotation around the knee, the hip should be extended forward slightly just before impact.

How does Shakespeare present suicide in Hamlet? Essay

Among all of the themes in Hamlet, morality, aswell as suicide cause an abundance of questions to be considered as the drama unfolds. At the present date suicide is looked upon with immense sympathy, considering what may have led the person to their downfall in life. However, beforehand in Elizabethan England, committing suicide was a huge sin against oneself, going against the 6th commandment â€Å"thou shall not murder† and also abuses the religious fact that only God has the authority to give, and therefore ‘end’ life. Shakespeare portrayed Hamlet as a very intelligent Prince from the beginning; however, from Hamlet’s first soliloquy (act 1 scene II) Hamlet makes it well known that he is in a time of anguish when he makes reference to his diminishing lack of self worth ,†but no more like my father†¦Than I to Hercules†. He also contemplates suicide, â€Å"†¦sullied flesh would melt, Thaw, and resolve itself into a dew;† these lines massively represent that Hamlet wants his spirit released from his body. Despite Hamlet supposedly having the justification to commit suicide (death of father, betrayed by mother), with all of this pain, eternal life in Heaven seems a healthy option. However, Hamlet takes into account his Christian beliefs and loathes that to end one’s life is an enormous sin. In Shakespeare’s world renowned soliloquy, â€Å"to be or not to be†¦Ã¢â‚¬ , Hamlet rarely addresses his problem and drastically uses the pronouns ‘we’ and us’. Also, once again he verbally considers his suicide and it seems as if he is trying to persuade himself to commit the action, but with no success, due to him fearing the unknown that may haunt him in the afterlife, â€Å"†¦what dreams may come†. Regardless of everything he has said, people would†Ã¢â‚¬ ¦rather bear those ills we have than fly to others that we know not of?† this again emphasizes the dread of the unknown from the known. Shortly after this soliloquy, Hamlet shows his distress to Ophelia, and says â€Å"I loved you not†, and soon tells her, â€Å"Get thee to a nunnery†, this is a small branch which grows from the stem of problems that caused Ophelia’s eventual madness and led to her ‘death’. In act IV scene 7 Ophelia meets her ‘death’, the cause of this is never confirmed, leaving the audience to wonder if it was accidental or suicidal. However, Queen Gertrude’s account of her death proves very influential over the audience’s opinion, as the Queen moves from simply stating â€Å"your sister’s drown’d, Laertes†, to suggesting a case of suicide. At first instance this evidence suggests accidental death, â€Å"an envious sliver broke†, referring that the branch she stood on broke. However, when describing Ophelia’s actions it suggests Ophelia purposely gave up the fight for life and Gertrude claims, â€Å"As one incapable of her own distress, Or like a creature native and indued†, which boldly suggests Ophelia’s grief caused her to give up her fight to the water. Also, it is implied before this scene that Ophelia is mad, but in this scene this accusation is once again backed up when the Queen says, â€Å"Which time she chanted snatches of old tunes†, this proves her absolute madness as any sane person would be struggling, yet Ophelia seems to allow the water to submerge her. Following on from the issue of Ophelia’s supposed suicide, two clowns enter and discuss whether she is to receive a traditional Christian burial despite, â€Å"†¦wilfully seeking her own salvation†. As the Priest begins one of his short speeches, he also gives a stern impression that he was under the suspicion that she committed suicide, stating, â€Å"Her death was doubtful†¦Ã¢â‚¬  Usually suspecting people (clergymen) would not allow deceased people to receive a Christian burial. But in Ophelia’s case the Priest goes from one extreme to another, â€Å"She should in ground unsanctified†¦Ã¢â‚¬ , but soon carries out a hurried burial and declares†Ã¢â‚¬ ¦to peace-parted souls†, this could be due to Ophelia’s royal relations having influence over this religious decision. In Hamlet, every action and sentence can often be ambiguous, which can cause debate among people considering what Shakespeare was actually implying. The theme, suicide is presented in this same manner and is worked to perfection. This theme can lead the audience to believe on thing, but can cause a dramatic change In a person’s fame of mind by purposely using pun and wit. For example, when it is suggested that Ophelia committed suicide, but it is such an open argument that it is also proposed that Ophelia’s death was accidental and a cold murder. Gertrude’s narrative description of Ophelia’s death proves very suspicious and this could suggest that she was present and could have witnessed and watch her drown. This can be argued because Gertrude knew deep down that her son would be better off without Ophelia due to Hamlet needing to marry a fellow royal into their Danish family.

Beauty Lies in the Eye of the Beholder

McNulty, J. , Neff, L. , Karney, B. (2008). Journal of Family Psychology. Beyond Initial Attraction: Physical Attractiveness in Newlywed Marriage, 22(1), 135-143. â€Å"Beauty lies in the eye of the beholder†. A famous statement that normally holds true. However, how long will this beauty last in the beholder’s eye? Will physical appearance affect a relationship over time as the relationship deepens and develops? A study was conducted by James K. McNulty, Lisa A. Neff, and Benjamin R. Karney attempting to answer how physical appearances continue to affect established relationship.The study was published in the â€Å"Journal of Family Psychology† in 2008 titled Beyond Initial Attraction: Physical Attractiveness in Newlywed Marriage. The primary reason for the study was to expand on prior studies of physical attractiveness which suggested that physical attractiveness should be connected with more positive outcomes in marriage. Apparently, many studies of physical a ttractiveness came about to support or over- throw two poets recognition on the period of physical attractiveness.Poet John Keats believes that the benefits of beauty are everlasting while poet G. B. Shaw believes that beauty is destined to fade over time. Different theories were also taken into consideration. Equity and similarity theories predict that attractiveness should be connected with greater levels of satisfaction and vice versa. Evolutionary perspectives and normative resource theories suggest that the gender of the more attractive partner should play an important role in determining the effects of different attractiveness.The author had cited clear review of literature and the problem was clearly visible to the average reader why the researchers felt this study needed to be done. With that said, this research tested hypothesis about whether physical attractiveness continues to influence relationships after marriage or fade with time and experience. The focus of the study was to obtain observer ratings of physical attractiveness, observer ratings of behavior, and self reports of satisfaction from a sample of recently married couples.Relative levels of attractiveness were then analyzed in order to understand the impact of each spouse’s attractiveness on how they compare with one another. Only newlyweds were selected for this particular study. The couples had to be recently married, were relatively around the same age, and were selected within the first 6 months of both partner’s first marriage. The selected 82 eligible couples went through a formal laboratory session and questionnaires before any experiments were conducted.To conduct the ratings of physical attractiveness, the researchers had to use the Quality Marriage Index, a six-item scale asking spouses to rate general statements about their marriage. Higher scores would reflect greater satisfaction with the relationship. To conduct ratings of behavior, trained raters had coded vide otaped discussions of support topics based on The Social Support Interaction Coding System. Every behavior such as speaking, turning, and gestures were recorded and analyzed.To conduct self reports of satisfaction, researchers rated the facial attractiveness of each spouse from the recorded videotapes. From a scale from 1 to 10, higher ratings indicated more attractive faces. The results of the study reflected the researchers’ expectations in newlyweds. According to the tables and data, both husbands and wives had relatively high level of marital satisfaction, there were more positive behaviors during their social support interactions, and their facial attractiveness were at the attractiveness scale.Further analyses were conducted on levels of physical attractiveness connected with outcomes of established relationships. Regression models were drawn separately for husbands and wives and the results indicated that the absolute levels of attractiveness were associated with both satisfaction and behavior. Surprisingly, findings shows that more attractive husbands tended to behave more negatively in an established relationship but neither the husbands’ nor wives’ supportive behavior was related with their partners’ attractiveness.Results indicate that relative attractiveness was a better predictor of behavior; thus, the analyses were consistent with the predictions derived from evolutionary and normative recourse theories. Both husband and wives behave more positively when the wives are more attractive than the husband, but more negatively when the husbands were more attractive than wives. It is believed that physical attractiveness is less important to the wives; thus, attractiveness may only affect them through the effect on husbands.The current study is consistent with Poet John Keats’ view where the attractiveness that brings people together will continue to influence relationships even after marriage. However, the way physica l appearances affects the relationship seems to change over time. The recommendations for the current study were to a call for additional research in the area. It is suggested to use larger samples with varying attractiveness. More variables in other indicators of attractiveness are definitely recommended as well. This was a very in-depth research project.For the most part it was well written and well organized. The methods use to gather the data for the study was clearly explained. The instruments and development were explained and all possible tests were given. The findings were well organized, sectioned, and reported objectively. The conclusions of the study were based on the findings and logically stated. The article did get a little complicated in the reporting of data due to the complicated statistical procedures used. Overall, it was a very interesting, significant contribution to the field of research in family psychology.