Writing about Miranda Presley (Meryl Streep) in the Movie The Devil Wears Prada
What qualities do they possess that would make them successful? What qualities would make them unsuccessful? If you were their reporting manager, how would you correct and reward them and why did you choice those methods?
Sample Solution
directly from Zeus (Ol. 9.57-66), through whom the civic identity of Opountians is established.[33] In both cases, foundations are not straightforward. Standard Greek origin stories revolved around autochthony or migration (Hall 2002: 31-35), but in Pindarâs narrative, colonial-style foundation is coupled with autochthony (Deukalion and Pyrrha) and hereditary inheritance is complicated by adoption (Opous) â a productive merger for representing Epharmostosâ civic and ethnic genealogy. Thus, Pindar finds room in his Lokrian and Opountian creation myths to accommodate all manners of foundation and establishment, and in doing so, firmly establishes the Hellenic identity of Epharmostosâ Lokrian ancestors.[34] The section on Deukalion and Pyrrha opens after Pindarâs self-recrimination for the Herakles narrative. While the digression accords with Pindarâs formal use of Abbruchsformeln,[35] the specific rationale for the inclusion of Herakles here has generated debate, and some have compared Heraklesâ stance against the gods (mortal versus immortal) with Epharmostosâ victory at Marathon, when he was, according to Pindar, incorrectly placed in the âmenâsâ category (Ol. 9.89-90).[36] Though some audience members may have made this connection, I concur with Gerber, who regards the comparison as inappropriate, since it would claim some glory for doing combat with the gods (surely, un-Pindaric: see Ol. 9.35-41; cf. Ol. 1.35).[37] Rather, the Abbruchsformel, as often, allows Pindar to draw a connection through juxtaposition, where one is logically absent: here, Heraklesâ descent from Zeus and its consequent effect on his abilities (for the general principle of inherited ability and divine grace: Ol. 9.28-29; for the specific application to Epharmostos, see Ol. 9.100-104) is placed in close contact with the founding story of Opous and the Lokrians, in which Zeus will similarly play a major role and will bequeath abilities to Lokrian and Opountian progeny (Ol. 9.56-65).[38] By the end of the ode, the connection of divinity and ability is made clear in the latest generation, in the object of the odeâs praise, when Pindar observes that men do poorly á¼âýõÃ⦠ôὲ øõÿῦ (Ol. >
directly from Zeus (Ol. 9.57-66), through whom the civic identity of Opountians is established.[33] In both cases, foundations are not straightforward. Standard Greek origin stories revolved around autochthony or migration (Hall 2002: 31-35), but in Pindarâs narrative, colonial-style foundation is coupled with autochthony (Deukalion and Pyrrha) and hereditary inheritance is complicated by adoption (Opous) â a productive merger for representing Epharmostosâ civic and ethnic genealogy. Thus, Pindar finds room in his Lokrian and Opountian creation myths to accommodate all manners of foundation and establishment, and in doing so, firmly establishes the Hellenic identity of Epharmostosâ Lokrian ancestors.[34] The section on Deukalion and Pyrrha opens after Pindarâs self-recrimination for the Herakles narrative. While the digression accords with Pindarâs formal use of Abbruchsformeln,[35] the specific rationale for the inclusion of Herakles here has generated debate, and some have compared Heraklesâ stance against the gods (mortal versus immortal) with Epharmostosâ victory at Marathon, when he was, according to Pindar, incorrectly placed in the âmenâsâ category (Ol. 9.89-90).[36] Though some audience members may have made this connection, I concur with Gerber, who regards the comparison as inappropriate, since it would claim some glory for doing combat with the gods (surely, un-Pindaric: see Ol. 9.35-41; cf. Ol. 1.35).[37] Rather, the Abbruchsformel, as often, allows Pindar to draw a connection through juxtaposition, where one is logically absent: here, Heraklesâ descent from Zeus and its consequent effect on his abilities (for the general principle of inherited ability and divine grace: Ol. 9.28-29; for the specific application to Epharmostos, see Ol. 9.100-104) is placed in close contact with the founding story of Opous and the Lokrians, in which Zeus will similarly play a major role and will bequeath abilities to Lokrian and Opountian progeny (Ol. 9.56-65).[38] By the end of the ode, the connection of divinity and ability is made clear in the latest generation, in the object of the odeâs praise, when Pindar observes that men do poorly á¼âýõÃ⦠ôὲ øõÿῦ (Ol. >
