Discussion Post to Theories of Personality (11-26-11).

We have to examine and educate ourselves in our own mental symbols and phenomena to align them with the behaviors of successful people we hope to become. Self-regulation allows us to "reprogram" the information in our minds after we discern the worthiness of our own self-created and self-accumulated information against other more functional and efficient "prototypes", or sources of idealized representatives that our culture produces. We are what we can learn and how well we can apply the qualities of information we accrue.

Success Minded versus Self-Actualizers (Discuss Post to Theories of Personality).

The phenomenological perspective discusses a “real self” that is often neglected, but that must be accepted if we are to become self-actualized. What’s often hard for people to understand is that this real self is not the same as “success” as we usually understand it. So there is a tension between success and self-actualization. Imagine two people at work:  one success-motivated, and the other driven by self-actualization. How would they work differently?

The difference between success-motivated people and self-actualized people is the person(s) that they want to please. A success-motivated person tries to learn what other people think of a successful and then mimic the behavior of the person(s) that have attained the level of success that will please the greatest amount of people. For example, most of us in our society are taught that a college education will get you the good paying job, a better lifestyle, money that can permit you to do and buy more things than people without money. A college education leads to working with one’s brain at a comfortable desk rather than using your hands in some dismal warehouse or factory or fast food restaurant. Once most people graduate from college and find a job that sustains their lifestyle then they spend the rest of their life maintaining this lifestyle. This maintaining of lifestyle is maintaining the appearance of success that others find desirable or at least more desirable than what others may find comfortable at subsistence living. We are our drives and motives, if we can satisfy our drives and motives at the level we are functioning on then why bother finding other levels to function on.

The self-actualized person needs to function on a higher level than simply pleasing and maintaining the good relations of others. I believe the self-actualizing person who is “accurate in perceiving reality” perceives this reality will end someday and is aware of this fact more so than other people (Carver & Scheier, 2008, p. 335). The self-actualizing person is “concerned with eternal philosophical questions” and experiences “a sense of oneness with nature that transcends time and space” (Carver & Scheier, 2008, p. 335). A self-actualizing person has a “childlike and fresh creativity and inventiveness” while maintaining “an inner detachment from the culture in which they live” (Carver & Scheier, 2008, p. 335). A self-actualized person appears to be “strong, independent, and guided by their own inner visions that they sometimes appear temperamental and even ruthless” (Carver & Scheier, 2008, p. 335). A self-actualizing person is thus a person who is not trapped by the limitations of trying to please other people at their levels, is not satisfied with the entertainment that the media markets to us as our culture, and realizes that life is a limited period of time to learn, to explore, and to produce something out of it. That is why I think most self-actualizers tend towards being scholars and academics who hope to discover new knowledge like Einstein, or artists who try to give the world another way of perceiving and thinking about their world like Picasso.

The difference in how the two would work is that the unself-actualized person is content to go to work eight hours a day, forty hours a week, to go through the motions of a job to maintain a comfortable lifestyle. They play these social games with others to maintain a comfortable existence at home and at work, live life through video games, television, movies, Facebook, the bar scene, etc.

The self-actualized person is more interested in giving purpose to their limited time on this earth and probably is not focused on being great at a job, but continuing what allows the person to keep the job for the advantages it gives them. For instance, when one finishes their work they could then use their time to surreptitiously research their real interests, i.e. science, the arts, etc. The self-actualized person may even cause themselves problems by entertaining their interests rather than entertaining their bosses.

A Literary Analysis of Thomas Paine’s Common Sense. (American Literature I).

Joseph Melanson

Professor McAllister

American Literature I

16 October 2011

A Literary Analysis of Thomas Paine’s Common Sense.

            Thomas Paine was one of our country’s greatest freedom fighters, using his command of the English language in his pamphlet Common Sense as a literary weapon in the goal of defeating Great Britain, and overthrowing her as America’s overseer. His aim was the use of language to pursue a country already embroiled in war, to come together in the cause to fight oppression. “Common Sense” played an important part in the American Revolution, in its use of rhetoric, to demonize Great Britain, and paint her as a brute, a monster, and a parasite among other things. Thomas Paine used this ability for rhetoric and language to create one of the one of the world’s most powerful and effective pieces of propaganda through the use of various themes.

           The use of the title “Common Sense” infers that his ideas are the result of logic and reason, coming from basic and universally known facts, known to the majority of sane, educated people. Paine introduces his argument by notifying the reader of his “simple facts, plain arguments, and common sense” (335). He appeals to the reader to put aside “prejudice and prepossession, and suffer his reason and his feelings to determine for themselves”, giving the reader the choice to listen to his argument at a time when the king of England only offered subjugation (Paine 335). It is by appealing to the intellect and reason of the common man that Paine asserts separation from Great Britain is common sense.

            Paine hopes to inform the reader of the current political state of affairs and the hopelessness with which politics would bring England and America to a peaceful resolution. Paine states that much has been written concerning “the struggle between England and America” and many people from all kinds of backgrounds have weighed in with their opinions. Resulting in no clear outcome, according to Paine the “period of debate is closed” (336). Paine goes on to state “by referring the matter from argument to arms, a new era for politics is struck – a new method of thinking has arisen” (336). England has made the choice to pursue bloodshed, he reminds the reader, by referring to the nineteenth of April (1775) the date that England troops tried to commandeer American ammunition stores. With this act England has decided loyalty will be determined by force, that friendship is only a thing for a king to accept or deny. This summation of the political state of affairs hopes to inform the reader the people of the day must decide for themselves whether to fight for freedom or let others decide their fates for them.

            Paine hopes to appeal the common man and decide what actions they should take for the sake of their progeny. “The sun never shined on a cause of greater worth”, says Paine (336). This same sun will shine on future generations and this generation will have to decide whether their children live in freedom or under the tyranny of England. “‘Tis not the concern of a day, a year, or an age; posterity are virtually involved in the contest, and will be more or less affected even to the end of time by the proceedings now” (Paine 336). He goes on to state that our heirs will benefit or suffer for our action or inaction, that posterity will read our about indecisions “in full grown characters” (Paine 336). Paine argues that the present state of the government is not reliable enough to “which we may bequeath to posterity” (339). The theme of posterity is used throughout Common Sense to make the reader aware of one’s heirs.

            Paine hopes to appeal to men’s sense of masculinity by persuading them that anything less than freedom from America results in their own emasculation. Responding to Prime Minister Henry Pelham words “they will last my time” in regards to measures he wanted to make concerning America, Paine remarks that such a short-sighted and selfish attitude that disregards its effects on future generations was “fatal and unmanly” (336). “The true character of a man”, Paine states, is found in those who can look beyond themselves to “generously enlarge his views beyond the present day” (335). “Men of passive tempers”, Paine says, are those that overlook the “offenses of Great Britain” and hold out hope for reconciliation (339). Paine hopes to persuade the reader that a man is one who makes decisions not only for himself, but for future generations, by choosing to fight for freedom from England. 

            Paine demonizes the king of England as a distant ruler selfishly unconcerned with the rights and property of Americans. He refers to the “many material injuries which these colonies sustain, and will always sustain” by being connected with Great Britain (336). Paine states that Britain only sees America as a “secondary object”, only considering how America can serve England’s “purposes” (342).  By Great Britain’s attacks upon the American colony, Paine argues that the king of England can never compensate them for “the expense of blood and treasure we have been already put to” (341). By using the terms “material”, “secondary objects”, and “treasure”, Paine hopes to give the reader the inclination to see the king of England as more concerned for property and resources that can be gained from America, rather than what the colonists could produce willingly for their shared and mutual exchange.

            Paine uses his rhetoric to portray the king of England as more of an animal than a man, a scavenger who exists only to prey on her colonies. “Even brutes do not devour their young, nor savages make war upon their families” as England had chosen to do in America (Paine 336). The king, Paine states, makes company with “parasites” who try to gain “an unfair bias on the credulous weakness of our minds” (337). America had first been settled by those who hope to escape from civil and religious persecution, England being one of those cruel “monsters” that had caused oppressed people to flee. Paine states that no one rules the colonies other than God, and not the “Royal Brute of Great Britain” (344). Thomas Paine, in Common Sense, reduces England to beast, something less than what a man should willing follow (337).

           Thomas Paine, in his pamphlet Common Sense, uses his great literary capacity to bring the American people against a common enemy, the tyranny of England, but most importantly against the tyranny of the royal kingdoms of Europe.  The use of various themes in Common Sense illustrates the dichotomy of the freedom and ideals of the New World, versus the oppression and tyranny of the Old World through the uses of literary technique. Thomas Paine, in Common Sense, made plain the reasons between the divide of the colonies and the mother country in associating England with the behavior of brutes, giving her the label of a monster, and objectifying the king of England as a parasite only concerned with feeding upon the resources that the colonies would bring him. Thomas Paine, in Common Sense, used this ability for rhetoric and language to create one of the one of the world’s most powerful and effective pieces of propaganda through the use of various literary themes.

Works Cited:

Paine, Thomas. “Common Sense”. The American Tradition in Literature. 12^th ed. Ed. George Perkins and Barbara Perkins. New York: McGraw Hill, 2009. 335-44. Print.

The Ego as Fundamental Component of Personality and Three Therapies to Modify it. (Theories of Personality)

Joseph Melanson

Prof. Cloninger

Theories of Personality

13 November 2011

The Ego as Fundamental Component of Personality and Three Therapies to Modify it.

            In a normal human life, a person is susceptible to various forces that one is not usually consciously aware of. These unconscious forces still nevertheless remain a constant influence upon us and a constant stimulus that results from the interplay between our environment and our continuous and evolving sense of self. In order to become a highly functional person in our society, a person must become aware of these unconscious influences that constantly surround oneself, acknowledge that the ego and its development is the most crucial aspect of our lives, and only by learning healthy methods of mitigating our motives and needs against the opportunities and limitations of our environments will we be able to attain the highest levels of success in our lives.

            Besides our conscious awareness of the world there are unconscious influences which play an integral role in how we function within our environment. According to Sigmund Freud, the unconscious mind is “a repository for urges, feelings, and ideas that are tied to anxiety, conflict, and pain” (Carver & Scheier, 2008, p. 162). Our waking consciousness can be seen as only a small component of the mind, while the greater majority of our individual mental world is comprised of an unconscious and unseen element which Freud states is responsible for the “core operations” of our personality (Carver & Scheier, 2008, p. 162). If this is true, then our conscious experience is only a small fragment of the greater functioning of our minds.

            According to Freud, our minds are comprised of three individual parts: the ego, the id, and the superego. The id “is all the inherited, instinctive, primitive aspects” of our personality that is largely unconscious, deriving from our biological states which constantly seek out satiation in our environments (Carver & Scheier, 2008, p. 163). Our superego is our value system that we inherent from our parents and our greater society as a whole (Carver & Scheier, 2008, p. 166). It is our ego that is always caught in the middle of the id and the superego, always trying to maintain a proper balance between “the desires of the id and the constraints of the external world” in the form of our own superego (Carver & Scheier, 2008, p. 165). This constant need to balance the unconscious yet ever present demands of the id and the superego can cause much stress if a person is unable to develop a healthy ego which is able to satisfy these demands.  

            Our unconscious mind is also comprised of instincts that drive us toward our survival as found in the life, or Eros instincts, and our death, or Thanatos instincts (Carver & Scheier, 2008, p. 170). Our life instincts comprise our drives toward “survival, reproduction, and pleasure”, while our death instincts exist as a unconscious drive toward a “return to nothingness” perhaps forming in the pursuit of self-destructive acts and risky behaviors (Carver & Scheier, 2008, p. 170). These life and death instincts play a largely unseen yet important influence on our lifestyles as well as the people that our egos are attracted to and reciprocated by.   

           As we go through life our ego must learn methods to balance our unconscious yet powerful drives and impulses against the need to satisfy the need to please our social environment. Not all of our unconscious yet ever present drives can be satiated all of the time which results in the need to either “displace” or “sublimate” our desires (Carver & Scheier, 2008, p. 172). Displacement is “a change in how energy is used or the object toward which it’s used”, or how we direct our feelings which may be uncomfortable for us to express in one instance with one person, is now channeled towards an another instance where it is comfortable for us to vent, or express these feelings (Carver & Scheier, 2008, p. 172). Sublimation on the other hand, is shifting the feelings which cause us discomfort away from “socially unacceptable” actions to those that are “acceptable or even praiseworthy” (Carver & Scheier, 2008, p. 172). Depending upon our individual personalities and how functional we tend to be in learning how to express ourselves, our behaviors can leads us toward actions of displacement or sublimation.

            Our ego and the understanding for the need for its healthy development is crucial if we are to be successful in our social interactions and attain the quality of life that we feel we deserve. Carver and Scheier (2008) state that our “ego identity is the consciously experienced sense of self. It derives from transactions with social reality. A person’s ego identity changes constantly in response to events in the social world” (p. 244). This ongoing and continuous sense of self in our ever changing environment necessitates that we become as educated as we can in the development of our egos.

            A person’s ego goes through several stages in a typical lifetime and it is critical to a healthy sense of self that we are able to evolve and adapt through theses stages. Erickson identifies eight different “psychosocial stages” of which each has its own crisis “that dominates each stage” (Carver & Scheier, 2008, p. 245). The first stage is of infancy, and its crisis is the sense of trust, or believing in a predicable world of relationships (Carver & Scheier, 2008, p. 245). The second stage is early childhood, and its crisis concerns “creating a sense of autonomy in actions versus shame and doubt” and “being able to act independently” (Carver & Scheier, 2008, p. 245). The third stage is of preschool and its crisis is a “desire to exert influence” and “power” in one’s environment (Carver & Scheier, 2008, p. 246). The fourth stage is called school age and its crisis is gaining “the sense that one can do things that are valued by others” (Carver & Scheier, 2008, p. 246). The fifth stage is called adolescence and its corresponding crisis is of developing a “consolidated identity” or a “direction in the sense of self” (Carver & Scheier, 2008, p. 248). The sixth stage is known as young adulthood and its crisis involves learning to develop intimate relations with others (Carver & Scheier, 2008, p. 248). The seventh stage is labeled adulthood and its crisis involves centers around “generativity” or creating something that outlives the person whether it is a child or a work of art (Carver & Scheier, 2008, p. 250). The eighth and final stage is called old age, and its crisis involves having a positive outlook on the sense of satisfaction one has attained while looking back on the accomplishments and failures one has made in their lifetime (Carver & Scheier, 2008, p. 251). It is only by successfully navigating each crisis at each stage that a person is able to move on to the next, and by the successful navigation of these stages that the ego develops to its highest potential. Recognizing that the ego is the most crucial aspect of our lives and that it’s development is an ongoing process, we then need to search out the methods to improve and attain our highest level of functioning.

            There are three different ways among many that one can improve one’s ego reality in one’s environment: classical conditioning, instrumental conditioning, and observational learning.

            Classical conditioning involves associating a response to an already existing association between a stimulus and the corresponding reflex, to the introduction of a new stimulus to activate this same reflex (Carver & Scheier, 2008, p. 266). The most famous example of this type of conditioning is seen in the experiments of Ivan Pavlov, who trained dogs to salivate to the sound of a bell. In a person’s lifetime there are various stimulations from our environments that cause conditioned reflexes within us that result in actions that may very well be unconscious. For example, we may learn to fear being in the dark if we are conditioned as children to believe in monsters that hide under beds and in closets. As we grow and learn that monsters do not exist but we may still keep our fear of the dark into adulthood. It is by examining our unconscious behaviors that we come to understand why our behavior continues as it does. Once we discover our negative behaviors are attached to conditioned stimulus, we can then use “counterconditioning” to assign “a new response that is incompatible” with our fear of the dark (Carver & Scheier, 2008, p. 506).

            Instrumental conditioning, or operant conditioning, is a process by which a pattern of behavior of a subject is continued if a positive outcome of the behavior results, while a negative outcome of the behavior is likely to result in its diminishment from the subject’s cycle of behavior (Carver & Scheier, 2008, p. 270). Unlike classical conditioning which only requires a reaction towards some stimuli, instrumental conditioning is dependent upon the active behavior of the individual (Carver & Scheier, 2008, p. 270). Instrumental conditioning is essentially reinforcing “desired behaviors and punishing undesired behaviors” or using a system of rewards or punishment to modify behavior (Myers, 2005, p. 509). The most common example of this therapy is when parents reward their children for good behavior and punish them for misbehavior. Although this form of therapy depends on outside reinforcement to shape one’s behavior, a person with enough determination and self-control can perhaps learn to observe their behaviors and determine for themselves their own rewards or punishment to the measure by which one hope to attain their desired potential.  

            Observational conditioning is a process by which a subject watches another subject perform a desired action, then the first subject learns to “acquire the ability to repeat” this desired behavior (Carver & Scheier, 2008, p. 301). This form of therapy allows a person to accrue “huge amounts of information quickly” by “paying attention to the model” and retain the desired observed behavior by “imaginal coding” or mental picturing, and “verbal coding” or mental description of the observed behavior (Carver & Scheier, 2008, p. 301). This form of therapy allows us to modify our behavior by finding those with the skills and knowledge that we desire, and then learn to copy what they do to attain this same desired levels of skill and knowledge. We become only as successful as the successful people we choose to emulate.

The lack of a formation of a healthy ego identity will likely result in a dysfunctional cycle that continues throughout our lifetimes unless we learn the structures of our ego and how to organize it within our relationships and in our greater social environment. Myers (2005) states individuals “finding their favorable self-esteem” or ego, “threatened, people often react by putting others down, sometimes with violence” which can manifest in either physical or verbal expression (p. 64). The ego of many people is a fragile and unshaped thing, reacting to random events that occur in the circumstances of our lives that come and go. Perhaps by studying the ego, and how it functions, one can learn to comfortably occupy the line between what is good for ourselves, and what is good for our environments.

 References

           

Carver, C. S. & Scheier, M.F. (2008). Perspectives on Personality, 6th ed.   Boston, MA:   Pearson

Myers, David G. (2005). Social Psychology, 8^th ed. New York, NY: McGraw-Hill.

Myers, David G. (2002). Exploring Psychology, 5^th ed. New York, NY: Worth       Publishers.

Comparison and Contrast of Gen. George S. Patton and Mohandas K. Gandhi. (Theories of Personality) 11/01/11

Joseph Melanson

Theories of Personality

Prof. Cloninger

16 October 2011

 Comparison and Contrast of Gen. George S. Patton and Mohandas K. Gandhi.

General George S. Patton and Mohandas K. Gandhi were important leaders in the twentieth century, playing crucial parts in their respective roles. Using the concepts found within Perspectives on Personality (2008) text one can examine both of these men’s personality traits, needs, and motives by the lives they led and the choices they made.

            Extraversion is the first trait that Carver and Scheier mention. This trait is sometimes “based in assertiveness, sometimes in spontaneity and energy” (Carver & Scheier, 2008, p. 51). Other times it is “based in dominance and confidence, sometimes in a tendency toward happiness. Extraversion is often thought of as implying a sense of sociability…” (Carver & Scheier, 2008, p. 51).

Extraversion, in the sense of dominance and confidence, applied to George S. Patton. He decided at a young age to become a “hero” and pursued entering the military as a means to achieving this goal. Patton was a “talented sportsman, finished fifth in the modern pentathlon in the 1912 Olympics. As well as being a great horseman and sailor, Patton also qualified as a pilot” (Spartacus, n.d.). 

Carver & Scheier (2008) state that “neuroticism, or emotional stability”, is regarded by most people as being; essentially the person’s subjective experience of anxiety and general distress (p. 54). “Gandhi was a shy and fearful child. Short and spindly, he shied away from athletics, and his lack of physical prowess was matched by his difficulties in school” (Sparknotes, n.d.). Gandhi’s experienced the anxiety and distress of his fellow Hindus in India and in South Africa due to the oppression of the British Empire. One account of the racism and oppression he suffered was in Africa when he was once physically thrown from a train by British officers despite being in possession of a first class ticket that he should by right have been allowed to use (Manas, n.d.). Despite the public role seemed to take in life, he tried to live as privately as possible, uncomfortable by “the religious adulation lavished upon him” (Sparknotes, n.d).

The third psychological trait that Carver and Scheier (2008) describe is agreeableness which is “is often characterized as being concerned with the maintaining of relationships” (p. 55). This trait can extend from “docile compliance, nurturance, emotional supportiveness”, to the opposite end of the spectrum of “an oppositional or antagonistic quality verging toward hostility”, preferring  “displays of power” (Carver and Scheier, 2008, p. 55).  Patton and Gandhi reflect opposite ends of this personality trait.

As a General in World War II, Patton made himself known for his “strict discipline, toughness, and self-sacrifice”, becoming known by his troops as “Old Blood and Guts” (Brittanica.com, n.d.). Even within the culture of the military General Patton may have taken his behavior too far. 

            “Psychoticism is a tendency toward certain kinds of problem behaviors, such as antisocial actions and alcohol and drug abuses” (Carver & Scheier, 2008, p. 67).  Despite facing the prospect of death on a daily basis, Patton insisted his men “shaved every day and wore a tie in battle” (Spartacus, n.d.). In a famous incident, Patton visited a field hospital and found an unwounded soldier suffering from post-traumatic stress disorder. When the soldier told Patton that he “can’t take” fighting, Patton slapped the officer, lifted the man, and “pushed him out of the tent with a kick in the rear” (Spartacus, n.d.). In another similar incident Patton waved a gun in front of a soldiers face, and the two had to be separated by the soldier’s doctor. These incidents at the time were kept out of the media by higher authorities in the military in order to maintain Patton in his needed position as general in a desperate time in war.

            Gandhi, on the other end of the agreeableness spectrum, devoting his life to bringing both “oppressor and the oppressed alike” in order that they may “recognize their common bonding and humanity: as he recognized, freedom is only freedom when it is indivisible” (Manas, n.d.).

The fourth personality trait of conscientiousness, according to Carver & Scheier (2008), not only “reflects its qualities of planning persistence, and purposeful striving towards goals”, but also “relates to educational achievement, will to achieve, or simply will. Other suggested names include constraint and responsibility” (p. 55). “Patton decided during childhood that his goal in life was to become a hero” (generalpatton.com. n.d.). As a descendant of a family with a long military tradition, he graduated from West Point, avidly studying the methods of cavalry warfare of the civil war (generalpatton. com, n.d.). Gandhi pursued an agenda persistently in another direction, even to the point of becoming incarcerated, to become one of the most strident pursuers of peace that history has known in his philosophy of civil disobedience (Manas, n.d.).

            The fifth psychological trait is referred to as the intellect and contains the elements of “intelligence”, “culture”, yet could also be known as “openness to experience” (Carver & Scheier, 2008, p. 55). Both men were highly intelligent within their respective cultures.

Patton devoted himself to the art of warfare at an early age, accomplishing many goals in his life from placing fifth in the pentathlon in the 1908 Olympics, to becoming one of the highest American generals in World War II (generalpatton.com, n.d.). Gandhi, on the other hand, was high in intelligence as well, helping bring the end of oppression, and winning independence for India with the message of peace that he embodied throughout his life.

             “Motives are clusters of cognitions with affective overtones, organized around preferred experiences and goals. Motives appear in your thoughts and preoccupations. The thoughts pertain to goals that are either desired or undesired. Thus they are affectively toned. Motives eventually produce actions” (Carver & Scheier, 2008, p. 74). Gandhi raised in a strict Hindu family, was motivated by religious beliefs to act for the benefit of mankind everywhere, seeing British global oppression in his native India, as well as in South Africa where he was to live for more than twenty years (Manas, n.d.).

            “Some needs are based in our biological nature (needs for food, water, air, sex, and pain avoidance). Murray called these primary needs. Others, such as the need for power and the need for achievement, either derive from biological or are inherent in our psychological makeup. Murray called these secondary needs (Carver & Scheier, 2008, p. 73). Gandhi had no personal power other than as a symbol for freedom that he embodied to others, in fact he even renounced many of his biological needs like food and sex due to his strict adherence to the Hindu faith (Manas. n.d.). Patton would have had to renounce the comforts of life as well, to become a general in the army, and achieve what Carver & Scheier (2008) would call the need for power and prestige, “to feel strong compared to others” (80). Both men would have had to give up their primary needs to pursue the secondary needs of their particular psychologies. Patton strived for power, while Gandhi strived for the end of oppression by cultivating his “theory and practice of non-violent resistance” (Manas, n.d.).

General George S. Patton and Mohandas K. Gandhi played crucial and important roles in the twentieth century. Each man fought in their own way to fight oppression and tyranny through their own strict discipline and perseverance through difficult times. Both of these men were leaders of men, and inspirations to many more. Of these two men I would choose Mohandas K. Gandhi to study his personality in more depth, to learn more about his philosophy of peace and how he was able to embody it in his life. 

References

Anon. n.d. “George Patton : Biography.” Retrieved October 14, 2011 (http://www.spartacus.schoolnet.co.uk/2WWpatton.htm).

Anon. n.d. “Manas: History and Politics, Mahatma Gandhi.” Retrieved October 14, 2011 (http://www.sscnet.ucla.edu/southasia/History/Gandhi/gandhi.html).

 Anon. n.d. “SparkNotes: Mohandas Gandhi: Gandhi’s Youth.” Retrieved October 18, 2011 (http://www.sparknotes.com/biography/gandhi/section1.rhtml).

Carver, Charles S. & Scheier, Michael, F. (2008). Perspectives on Personality, 6th ed. Boston, MA: Pearson

George Smith Patton. (2011). In Encyclopædia Britannica. Retrieved from http://www.britannica.com/EBchecked/topic/446863/George-Smith-Patton