"The Crucible"

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Question 1 Analyze the character John Proctor and answer the question he poses in Act

4; "Who is John Proctor?" This discussion will include an examination of Elizabeth, his

wife, and Abigail Williams.

The Salem Town was filled with fine people. Among these people was a farmer in

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his middle thirties, who's name was John Proctor. John Proctor was married to Elizabeth

Proctor, whom the Townspeople referred to as Goody Proctor. They were happily

married and had three sons. Proctor was a man of respect and was not fond of hypocrites,

all though his own thoughts would turn on him in the end. Throughout the play John

Proctor changes immensely.

Elizabeth was a fine women, although she didn't know how to express her love to

John. She says "…I never knew how to show my love. It were a cold house I kept!" John

Proctor contributed to that "cold" house. Proctor was not the ideal husband either. Proctor

engaged in a relationship with his servant, Abigail Williams. Although Proctor weaved

out of the affair rather quickly, Elizabeth did suspect something. Elizabeth says, "You'll

tear it freewhen you come to know that I will be your only wife, or no wife at all! She

has an arrow in you yet, John Proctor, and you know it well!" Elizabeth did not waste

time and put Abigail out on the high road. John may have let it go, but Abigail still waits

for him. Abigail says, "John I am waitin' for you every night." However Abigail's

presence dose not please John anymore. John says, "Abby, I may think of you softly from

time to time. But I will cut off my hand before I'll ever reach for you again. Wipe it out

of mind. We never touched, Abby."

Abigail, being the ruthless girl she is, was extremely jealous. The witch trials

were well on there way and people were being accused left and right. Abigail, being the

main accuser, knew who her enemies were, and it wasn't long before she cried out

Elizabeth. She new what she was doing, but never imagined that she would be putting

good and honest people to their doom. In accusing Elizabeth, John Proctor became very

angry and was determined to prove his wife and the others innocence.

One change in John Proctor was when he went from defending his wife

to defending the others. For instance, John says, "These are landholding farmers,

members of the church. If you'll notice, sir--they've known the women many years and

never saw no sign they had dealings with the Devil." He also presents depositions in

defense of the others and his wife. Soon enough John Proctor is accused of witch craft

and the Salem Village falls to its knees.

Lechery was one of the worst sins one could perform in Salem, and the people of

Salem did not have a ritual to wash away their sins, so if they made a mistake, they would

have to live with it for the rest of their lives. Another major change was when John

Proctor confessed to lechery. Elizabeth was brought in to attest to this. Elizabeth says that

John did not commit lechery. With that all Proctors testimonies were dropped, and stated

as false.

John Proctor has transformed throughout the play from being a lecher to now

being a savior of Salem." John Proctor says "I cannot mount the gibbet like a saint. It is

fraud. I am not that man. My honesty is, broke, Elizabeth; I am no good man. Nothing's

spoiled by giving them this lie that were not rotten before." John confesses to being a

witch, but then a dramatic change in him saves the Salem village. John feels it is fraud,

and that he is selling away his friends. John says, "…Let Rebecca go like a saint; for me

it is fraud." Also John will not let them post his confession on the church, John says with

everything he has, "Because it is my name! Because I cannot have another in my life!

Because I lie and sign myself to lies! Because I am not worth the dust of the feet of them

who hang! How may I live without my name? I have given you my soul; leave me my

name!"With that it shows us that John is a man of respect, and he will hang but in doing

so, he will save Salem.

The foremost prevalent change in John was the day of John's execution. John

Proctor had a chance to speak to his wife. Both emotionally and physically destruct, they

spoke together. John Proctor says to Elizabeth, "I have been thinking I would confess to

them, Elizabeth. What say you? If I give them that?" Elizabeth always knew what was

best for her husband. She responds saying, "I cannot judge you, John." "…Whatever you

will do, it is a good man does…" In tears Elizabeth says, "Do what you will. But let none

be your judge. There be no higher judge under heaven than Proctor is!..." Elizabeth could

not judge John. She could not forgive him unless John had forgiven himself.She says,

"John, it come to not that I should forgive you, if you'll not forgive yourself…"

Eventually John Proctor finally forgives himself, and realized the consequences. Mr. Hale

says to John, "Man, you will hang! You cannot!" John replies saying, "I Can!…"

On That day John Proctor was hanged along with Martha Corey and Rebecca

Nurse. John Proctor was a man of respect and on that day it truly shined, showing the

others the true man he was. When the three were about to be hanged they recited the

whole Our Farther not missing one word, and putting doubt in the minds of the judges,

for it was said a witch could not bear saying one word of Gods Prayer!

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Marketing

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Advertising And Media The evolution of the mass media is very interesting subject of study that presents variations according to different circumstances. One of these is the place where this evolution takes place. Because media as institutions are part of society, are influenced from any particular characteristic that each society has. In the case of Greece, its really interesting to see how the evolution of a medium like radio, has been affected by the particular characteristics of

Greek society and more specifically by Greek politics. The particularity of the

Greek case, as Papathanassopoulos points up, is that the Greek state is hyper centralized because of the dictatorial periods that Greece has passed through.

Greek broadcasting has been developed under dictatorships. Both radio and television were subject of military violation, thus formulating a peculiar character a State broadcasting. What I will attempt to show in this project is that this peculiar character of state broadcasting influenced the overall evolution of radio, which lead it to be a medium with different types of programming formats. Through the unplanned liberalization of the medium from the public monopoly medium we lead to privately owned format radio. I will attempt to show, describe and analyze this evolution; how from a situation of public broadcasting has developed towards a commercial medium with different types of programming. The interesting thing for the case of Greece is that is showing us how politics in the long run influence particular characteristics of a medium such as its programming. It is really interesting to see how most of the social sectors of the society are in favor of the decentralization of the media. This proves the reason why the liberalization of the Greek radio was so favored from the Greek society and actually happened so fast in a very short time. Because the Greek society is so hyper centralized, when people realized that radio was to be decentralized, radio became very popular. As Ed Hollander explains; decentralization of the media is always welcomed by the majority of the people because many of their interests can be satisfied. For cultural and social organizations, decentralization is a method to promote citizen participation in the mass media. For media personnel is a means of achieving more democratic control of the media. For the political parties, decentralization is a way to gain an instrument to oppose government policy. Finally, decentralization is a way for those in favor of commercial broadcasting to achieve profit. That is, as

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I will try to show, what happened with the case of the Greek radio. All the people who were in favor of decentralized radio broadcasting show the liberalization of the medium as a chance to satisfy their interests and in that way the conflict of different interests during the evolution of radio influence the overall process of the medium up to its specialization. Keeping in mind that in the last 50 years the only legal broadcast enterprises belonged to (or were controlled directly by) the state of Greece, I will attempt to refer to milestone events which affected the developments so far and which will most certainly determine developments in the years to come. I will attempt to present the circumstances that took place, in order for radio to become private. I will show how Radio changed from a medium of general interest (belonging to the public sector) to a privately owned medium with specific formats of programming and I will draw some conclusions. Although somebody could argue that this is most a descriptive study, the separate reference to aspects of this evolution that are made give us the possibility to understand deeper the relation between the cause and the final conclusion that prove my hypothesis; that the Greek politics was in the long run the cause for Greek radio to become a medium with different formats. The sources I use, although they cover many areas of radio broadcasting, justify the importance of specific parts of the evolution of the

Greek radio that I refer to. The reference to other countries help us see from a more critical aspect the evolution of the Greek radio. . The transition from public to private radio The article 15 of the Greek constitution and the law 0 of 175 are an example of the direct control that the state of Greece had upon radio and television; there was a state monopoly. This state monopoly was also justified by the terms of the limited radio spectrum and the centralized character of the state (Papathanassopoulos 18). Another term of justification was that the Greek market would not be able to support private and state media.

The article 15 was very ambivalent, leaving room for arbitrary interpretation by each government, as it talked of State direct control over Radio and Television which -depending on the occasion- could be translated either in States exclusive right to broadcast, or States obligation to regulate Broadcasting. As

P. Daltoglou points up, the state by using the term direct state control can define whether or not, and under what circumstances, private concerns could be allowed to be broadcast. Compared to the old legislation, the

New Law (170 of 187) was just a repetition of the permanent and obsolete articles which governed Radio and TV up to that date, concerning administrative organization. The new law also introduced some interesting regulations which could secure the functioning of the public broadcast media in order to operate independently of the government and secure the objectivity of their programs.

The final and more interesting point of this law introduced some innovations in the area of local radio and satellite TV. The law guarantees legal entity to the pirate radio stations and promotes their development. Before that law only the local authorities were acknowledged with the right of operation local radio stations through a decision of the Ministry of Presidency and Communications. At the beginning this privilege was given without any authorization from the

Constitution but afterwards was confirmed by the article 1 of the New Law.

With this law there is the possibility of the foundation of local municipal radio stations. But even if the operation of the municipal stations was legally secured, the establishment of the private local radio didnt yet have any legislative coverage. As E. Venizelos notes, the most amateur illegal (until then) efforts expressed pure hobbyist interests without any obvious political stands. In that way the legislator had to consider the current tendencies of radio broadcasting and legislate accordingly. The New Law presents entailed standardization of the local radio. The monopoly of the public media can be broken within certain limits that the legislation defines and in accordance with the Constitution, provided that the legal and technical standards will be kept based on the new law. Local radio refers to the whole of the local radio stations which are established and operate aligned with the license of the

Minister of Presidency of the Government. All the stations broadcast from 87,5 to 107,7 MHz in FM band. The basic principle of Locality in the

Local Radio Station, states that it is its local character which determines the content of its program. In France for example, the local radio holds its identity as it is related strongly to the local community. The constant and systematic striving for true local communication, the integration of radio as a tool in the area serviced and the adaptation of the program to local life in all its aspects represent the main dimensions of the character of the Local Radio (Hamelin

18). Another principle of the Locality of a radio station is also the local transmission (limited coverage). Every station has its own geographic range of transmission and its own specific district. According to the law there is not a specific number of frequencies available for every district. According to the article §4 of the new law the licenses are given after a proposal of a newly formed Commission of Local Radio to Greek citizens. However no more than one license is granted to the same person. According to the constitution there are two types of licenses, the first one is only for professional (profit seeking enterprise) use and the second one is amateur (non-profit). The stations which have the second type of licenses can transmit only recreational and educational programs and not advertisements.

Bibliography

15. Rao, G. (11). Italy In the throes of change. Intermedia. London

International Institute of Communications. March/April 11. Volume 1. No. .

The reasons that lead to the broadcasting Act of 10 in Italy. The political background that create this reform in the Italian media affairs. The effects of this broadcasting Act on the current (11) situation of broadcasting in Italy and particularly the effects that had on RAI.

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Pearl Harbor, What I will Remember

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"Yesterday, Dec. 7, 141 - a date which will live in infamy - the United States of America was suddenly and deliberately attacked by naval and air forces of the Empire of Japan."President Roosevelt's words will never be forgotten.This year marks the sixtieth anniversary of that day.The Japanese launched a total of 5 aircraft in the attack that started at 75A.M, and by 55A.M.it was over.

Behind they left chaos, ,40 dead, 188 destroyed battleships, and a crippled U.S. Pacific Fleet.The debate over whether the United States should be in the war was over.Churchill wrote, "To have the United States at our side was to me the greatest joy.Now at this very moment I knew the United States was in the war, up to the neck and in to the death…." How did this attack happen without any warning?Was there warning and was it ignored?Could such a disaster have been prevented?

I knew very little about the attack on Pearl Harbor.I saw previews for the new movie, Pearl Harbor, and we were studying World War II in world history, so I wanted to know more.I wondered why it was such a total surprise.Why didn't we see it coming? If it hadn't happened when, if ever, would the United States have entered the war?What would have happened to the world if we hadn't joined forces?

I started with the Internet.There are numerous sites about Pearl Harbor.As I looked through the hundreds of pictures of the devastation, I was surprised at the sadness I felt.I had to get up from the computer and get my mind off of it for awhile, but then I found myself pulled back to search again.

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I listened to President Roosevelt's speech and I could almost feel his despair.Despair for those lost at Pearl harbor and no doubt for the losses yet to come now that the U.S. was entering the war.On one particular site I listened to the haunting sounds of a ship's bells, sounding for over 1000 crewmen still entombed in the sunken USS Arizona.On another site I read the testimonies from men that were on that ship and survived.They would have to live with those memories the rest of their lives.

As my research went on, my questions didn't seem as important or as interesting as they did when I began.One way or another the attack happened.The way that the lives of these people changed seemed like the most important thing to me now.I found that while history is unchangeable there is often lack of agreement by historians of the precise details of many major events.Historians will always argue over how aware the U.S. government was of the impending attack.I will try to capsulize the events as I understand them.

There were peace talks between Japan and the U.S up until about November 7, 141.At that time negotiations had come to a halt.We put troops on the alert.On December 6, 141, President Roosevelt made an appeal for peace to the Emperor of Japan.Not until late that day did the U.S. decode thirteen parts of a fourteen-part message that presented the possibility of a Japanese attack.At approximately 00 A.M. (Washington time) on December 7, 141, the last part of the fourteen part Japanese message was decoded stating a severance of ties with the United States.An hour later, a message from Japan was decoded as instructing the Japanese embassy to deliver the fourteen-part message at

100P.M. When the U.S. received this message, they sent a commercial telegraph to Pearl Harbor because radio communication had been down.

At 6 A.M. (Hawaiian time) on December 7, 141, the first Japanese attack fleet of 18 planes took off from aircraft carriers 0 miles north of Oahu.At 70 A.M., two Army operators, at a radar station on Oahu's north shore picked up Japanese fighters approaching their radar.They contacted a junior officer who disregarded their sighting, thinking that it was B-17 bombers from the United States West Coast.The first Japanese bomb was dropped at 755A.M. on Wheeler Field, eight miles from Pearl Harbor.The crews at Pearl Harbor were on the decks of their ships for morning colors and singing The Star Spangled Banner.The telegraph from Washington had been too late.It arrived at headquarters in Oahu around noon (Hawaiian time), four hours after the first bombs were dropped.

Most Americans have grown up being taught that the attack on Pearl harbor was a "cowardly sneak attack" upon an unsuspecting nation.In reality, the attack was a brilliantly designed and well-executed plan by Admiral Isoroku Yamamoto, Commander-in-Chief of the attack.It provided Japan with a great victory.What the Japanese did not figure on was how this "great victory" would unite and arouse a nation.The shock and anger caused by the attack on Pearl Harbor united our divided nation and was translated into a wholehearted commitment to victory in World War II.

I've learned a lot about Pearl Harbor.I know what time the attacks came, how many ships were lost, and how many people were killed.Those are just cold facts.You learn them and probably forget them over time.What I won't forget is that those killed were not just numbers.They were people.People with families that had to go on without them.People like, SGT. Joseph Baraga, George Harris MM1c, and Ralph Campa S1c.These men and hundreds others like them were not famous.You won't recognize their names, but they were there during the attack and they are still there, at the bottom of the harbor in the USS Arizona.This is what I will remember about Pearl harbor and I don't think I'll ever forget it.

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Religion

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Religion is arguably the most influential political structure created by humans. In ancient times (and even in the present) religion acted as a basis of organizing a community and its people. At the beginning of its use, the systems of most religions proved to be beneficial. However, as the social climate changed, religious governing often refused to adapt and proved to be detrimental. An excellent example of the downfalls of religious government can be seen through India and the caste system of the Vedas (the Hindu equivalent to the Bible). Caste was created as a means of societal organization based on race and hierarchy (Chethimattam, 0). This system became problematic due to its inescapability. According to the caste system, one is born, works, marries and dies within the same caste (OFlaherty). The power of the rigid structure of the caste system encouraged the practice of Untouchability, hindered the centralization of Indian government and interfered with the application of sciences in India. As a result, the caste system of the Vedas has slowed down the progression of Indian society.

The Vedas is the entire body of sacred Hindu writing. It is comprised of four books that outline the beliefs of the ancient Indian civilization, including that of caste. (Chethimattam, 16). The Vedas describes the caste system as a hierarchy of four categories or varnas through the myth of the source of life, the giant Purusha (Rig Veda, 10.0). His head representing the Brahmin [priesthood, highest class], his arms representing the Kshatriya [rulers], his legs representing the Vaishya [workers/farmers] and his feet representing the Sudra [domestic servants, lowest class] (De Bary, 16-17). As indicated by the Vedas, the caste system supports Svadharmathe belief that each person has a unique role to complete in society (Chethimattam, 6). This role is determined by one's Karmathe accumulated merit and demerit of one's soul (OFlaherty). Therefore, due to the Hindu belief of reincarnation, if one accepts his or her role as a Sudra in this life, the individual can be reborn as a Vaishya in the next (OFlaherty).

Although rarely mentioned in the Vedas, another group of people exist in society; the Untouchables. Untouchables are considered to be sources of dreadful pollution. They are people who have unclean living habits (eating carrion) and/or unclean occupations (pertaining to physical contact with death/human excreta) (Stern, 74). These people live in unspeakable poverty and become subject to constant verbal and physical abuse from their touchable neighbours (Stern, 75). Their women are sexually exploited and their children refused of education (Stern, 75). Untouchability deprives an entire population from education, and in essence, from societal contribution. These people cannot escape their Untouchability and therefore, are doomed to remain static for centuries, as they have. This lack of advancement proves the caste system's hindrance of the progression of a people. Despite recent legislation outlawing the practice of Untouchability, there are over 10 million Untouchables living in India todaymore than 10 percent of the entire Indian population (Stern 74). India has yet to find a way to rid itself from this dreadful practice.

The strict guidelines of the caste system were the foundation of Indian government. For centuries, India was mostly a cluster of independent, self-governed communities (Stein, 155). Each village monitored the following of the caste system by its people. For this reason, "the pace of centralization of India was slow" (Stein, 155). People placed such a great fundamentality on the following of the caste system that they were reluctant to surrender this power to a state head (Stein, 155). In fact, the majority of Indian society was indifferent to politics altogether because only members of the Kshatriya caste were supposed to deal with affairs of state (Lawler, 7). The caste system placed a higher value on priesthood, the Brahmin, than on ruling, the Kshatriya (Lawler, 7). Therefore, it was only natural for its followers to have done the same. Weak government and decentralization were the main reasons why India was under foreign ruleArab, Turkish, Iranian, Mongol, Afghan and British, etceterafor the majority of its history (Stein). Often, the new ruling empires would exploit the Indian population. In this state of mistreatment, it is not very likely that Indians made much advancement to their government and society. Ideas of liberalism and social and economic democracy were only introduced to India during the early nineteenth century - and not by Indians themselves, but by the British (Wolpert, 0). The decentralization of Indian society caused by the caste system, clearly changed the path of Indian progression.

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For at least 1500 years, India led the world in mathematics and made many valuable contributions to science and medicine (Wolpert, 15). One of the most important Indian contributions to the modern world is the number system we use today that acts as a backbone to computer technologybinary (Wolpert, 14). Nevertheless, despite the fact that India was "ingenious in scientific theory" (Wolpert, 17) it remained in social, political and economic decay (Wolpert, 17). In 158, Prime Minister Nehru's government created the "Science Policy Resolution" (Wolpert, 17). This affirmed "an inherent obligation of a great country like India… to participate fully in the march of science" (Wolpert, 17). Evidently, according to Prime Minister Nehru, something was holding India back from partaking in science. The caste system prohibits the sharing of meals and other forms of gatherings between castes (O'Flaherty). With the outlawing of caste practising half a century later, India is now quickly progressing in industrial development (Stern, 071). This suggests that, perhaps, with the relief of the caste system (at least legal relief), India can now begin to function as a progressive country.

The caste system was, and arguably continues to be, one of most powerful religious systems in existence. Due to its religious promotion by the Vedas, the following of caste was mandated for years. Very few would dare to defy this ancient Indian dogma. In fact, India remained a Hindu state for centuries until the medieval era, when it could no longer resist the influence of its Islamic neighbours (Stein, 147). However, despite renouncing the Hindu religion, many of the people who converted to Islam during this time continued to practice caste and Untouchability (Stein, 147). Over the centuries, thousands of jatis or subcastes were added to the system (Lawler, 14). Nevertheless, these changes and additions were unable to modify the very core of Indian ideology, which remained static for almost 000 years (Wolpert, 5). Considerable changes have been made only during the past century and a half, and it is arguable that these changes came about solely due to Western influence (Wolpert, 5). In fact, despite new legislation prohibiting caste segregation and discrimination against Untouchables, people in India continue to practice caste today (Stein, 401). The strong hold the caste system had on Indian society in the past, and continues to have in the present, demonstrates the unfathomable power of this very old religious system.

Through the discoveries of ancient Indian scientists, mathematicians and philosophers, it is evident that India had the potential to skyrocket into a successful and progressive society. However, history tells us that despite its intelligence, India was a country of political weakness, poor economy and social suffering (Wolpert, 17). This leads one to question the reason that inhibited such a promising country from prospering. The answer lies within the rigid caste system of the Vedas. It encouraged the practice of Untouchability, slowed down the centralization of Indian government, and interfered with the application of science. However, above all, the greatest problem with the caste system is that it hindered and continues to hinder individual prospect. Without instilling power to the individual, societal progression as a whole is unattainable. Motivation and means of sharing information is key in the development of a society. This is clear with democratic civilizations such as ancient Greece and the majority of present day countries. Individuals have the opportunity to rise from rags to riches, and perhaps it is this opportunity that makes all the difference. Had Indian culture not embraced the caste system as it had, India could have been an extremely powerful and advanced society today. The total abolishment of the caste system is highly unlikely to occur, for caste is as much part Indian as the American flag is American. However, it is realistic to hope that India will rise from its third-world country status to an advanced global power. Such a result can only occur if caste segregation reduces and the term 'Untouchability' finally loses its societal context.

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Constitution

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The Constitution became a weapon for sectional discord and tension in the years preceding the Civil War. When it was framed the Constitution was deliberately unclear on the subject of slavery, even though men like Thomas Jefferson were for outlawing the institution and others, southerners for the most part, were all for codifying it. Instead, their means compromise to ignore the issue proved to be a curse to posterity since the indecision and confusion of the nation on the slavery issue was thus embedded in the cornerstone of its government. Because the Constitution speaks of property and state's rights as well as the equality of men without any specific clarification of the relationship of these principles to slavery, it was used to support both sides of the debate. Because of this ambiguity on the matters of states' rights, of property rights and of the very definition of 'all men' it buckled when confronted with the question of slavery, and the nation buckled with it.

The identity of a state in relation to the nation is never properly defined in the Constitution, and this was a source of much conflict. From the beginning under the Articles of Confederation, the individual states were protective of their powers and only established a strong national government after much coaxing. Even then states were wary of outside influence and vociferous when regional concerns were threatened. As the political cartoon in Document F shows, the people were likely to take a national policy that ran contrary to their beliefs as being inherently tyrannical. On the issue of slavery, the government wasn't even sure if it had the power to make a nationwide ruling because the Constitution could be interpreted to say both yes and no. On one side President James Buchanan said, "[slave states] as sovereign states alone are responsible before God and the world for the slavery existing among them . . . on the basis of the Constitution." Jefferson Davis also harped on the state sovereignty issue, saying that he felt that the Constitution did not set the national government above the states and that each state was free to decide the matter of slavery since the Constitution made no explicit ruling. However, President Abraham Lincoln countered by saying that there was no sacred supremacy held by the states and that the states, being dependent on the Union, had no right to destroy it. The difficulty in reconciling these two viewpoints was that they were both technically correct, according to the vague Constitution. The very fact that the United States had no national policy and was divided into free regions and slave regions, as illustrated in the map on Document A, shows that neither the national government nor the states were sure of their power. As a consequence they both kept over-reaching their respective domains and offending nearly everyone. They kept making uneasy compromises like popular sovereignty that appeased no one, except perhaps the author of the bill, until the whole haphazard construction fell apart.

Another contradiction within the Constitution that contributed to the conflict was its definition of property rights and human rights. Now, if one views slaves as property like 'An Anonymous Georgian' in Document B did, and then there should be no question as to whether or not they could cross state lines or be owned. The Georgian, possessed of this mindset, reviled the northern policy that said "they [southerners] shall not carry their property into their own land." However, if one views slaves as men then they should not be owned at all. This mindset, also justified by the Constitution ("All men are created equal"), made evasion of the Fugitive Slave Law, like through the posted warning to blacks in Document C, and seem right. Abolitionists and blacks certainly did not view the slave catchers as mere property collectors. As Ralph Waldo Emerson said, "An immoral law makes it a man's duty to break it, at every hazard." William Lloyd Garrison eloquently described the Constitution that maintained a moral tone while still permitting the corrupt institution of slavery and the laws that support it, saying, "The words 'slaves' and 'slavery' are not to be found in the Constitution, and therefore, to the argument that it was never intended to give any protection or countenance to the slave system, it is sufficient to reply, that though no such words are contained in the instrument, other words were used, intelligently and specifically, to meet the needs of slavery." It seems that if abolitionists like Garrison were discontent then their slaveholding opponents would be pleased, but the evidence of men like the Anonymous Georgian and the expressed fear of southern secession that dominated President Buchanan's fourth annual address to Congress shows that neither side was happy. The Constitution attempted to please everyone by avoiding a specific definition of a slave as property or a man, but this ambivalence made what should be the decisive law of the land into a rhetorical weapon for each side to beat the other over the head with.

The Constitution, by its conscious act of ignoring the slavery issue, may have provided for an easier birth of a nation, but their expediency only allowed the issue to fester until it exploded into war. All it really did was pass the problem on to their children, but perhaps our founding fathers should not be judged so harshly. At that time the nation was too weak to properly address the issue, and that weakness continued into the 1850's. The Constitution was but a thin veil over an ugly sore on American society, over a racial conflict so deep that no document could ever provide a solution

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