Many of the contemporary sources which examine the subject of western expansion in the United States in the nineteenth century paint a different picture of events that what might have actually transipred.According to the traditional Eurocentric view, the railroad was a symbol of man's ingenuity and western progress.'History', though, is subject to the teller's interpretation and this privilege has historically belonged to dominant cultures.
In his recent work on Homer's Iliad, Damian Stocking suggests that the sorrow of Achilles stems from his inability to effectively and consistently â€˜be' in the world as a res agens, an effect-producing agent.
By the opening of the Odyssey, however, Achilles' failures already seem self-evident, as Odysseus refuses the stagnant stability of immortality on Calypso's island in favor of worldly â€˜becoming'.
Whereas Achilles fails to achieve a stable existential foothold in the world, and ultimately chooses the stasis of Hades and to â€˜live on' through kleos, Odysseus embraces the flux, as a necessary condition of â€˜being in the world'.
While the Iliad is largely a story of Achilles' desire for â€˜being', the Odyssey is a story of constant change and â€˜becoming'.
To achieve this perspective, the paper is meticulous in its utilization of primary source documents originating from Native American authors, including myths, prophecies, images, and rituals.
This paper examines the construction and operation of the Western railroad network as a turning point in the destruction of the Sioux people.Conflicting views on land use and ownership, settlement patterns, and trade are among the causes which provided the impetus for further hostilities between the two cultures.These cultural disctinctions were heightened as a result of the construction and operation of the western railroad network.Yet, the notion of â€˜becoming' is ambiguous, for it could imply Aristotle's idea of teleological change, the movement from an acorn to an oak tree.I suggest, however, that the sense of â€˜becoming' found in the Odyssey is actually more like the more radical one of Martin Heidegger in Being and Time.Whereas an Aristotlean reading might describe Odysseus' changes over the narrative as a striving for an end, his own home, I would like to argue that Odysseus' journey home is not an end in itself; it is motivated by his sense, as Dasein (there-being) of his own finitude, of his Being-in-the-world, of his openness to time and of his existence as a series of potentialities and projects.