73. UNIT FIVE: S.A.T. Argument Analysis Essay

UNIT FIVE: Direct Teach with guided practice on exercises and quizzes (80% or better) Analysis Paragraph Components: Persuasive Argumentation Rhetorical Moves (49-51); (61-63): Indicate genre by the title, Use numbers correctly, Create a Works Cited Page

The Short Prose Reader Assignments: Chapter 11: Argumentation and Persuasion. Read (403-411) and John Lemuel "Why I Registered on Facebook" (412-420) and Ryan Singel "Facebook's Gone Rogue; Its Time for an Open Alternative" (421-429) and Richard Rodriguez "The Great Wall of America" (445-451).

and

Model Student Papers on Writing Course Site: S.A.T. Argument Analysis Paper and

Synthesis Persuasive Papers

Short Papers: S.A.T. Argument Analysis Paper

Synthesis Historical Persuasive Argumentation Paper with Works Cited

Page

Rubric: 1-51, 49-51, 61-63 (+1 for end paragraph with a topic sentence, varied

sentence structure, active voice )

Quiz: 49-51, 61-63

73. S.A.T. Rhetorical Analysis Sample

ASSIGNMENT: As you read the passage below, consider how Paul Bogard uses

• • evidence, such as facts or examples, to support claims.

  • reasoning to develop ideas and to connect claims and evidence.

  • stylistic or persuasive elements, such as word choice or appeals to emotion, to add power to the

  • ideas expressed.

Excerpted from Herman Hesse’s novel Siddhartha (1971, pg. 143-144):

"Listen well, my dear, listen well! The sinner, which I am and which you are, is a sinner, but in times to come he will be Brahma again, he will reach the Nirvana, will be Buddha—and now see: these 'times to come' are a deception, are only a parable! The sinner is not on his way to become a Buddha, he is not in the process of developing, though our capacity for thinking does not know how else to picture these things. No, within the sinner is now and today already the future Buddha, his future is already all there, you have to worship in him, in you, in everyone the Buddha which is coming into being, the possible, the hidden Buddha. The world, my friend Govinda, is not imperfect, or on a slow path towards perfection: no, it is perfect in every moment, all sin already carries the divine forgiveness in itself, all small children already have the old person in themselves, all infants already have death, all dying people the eternal life. It is not possible for any person to see how far another one has already progressed on his path; in the robber and dice-gambler, the Buddha is waiting; in the Brahman, the robber is waiting. In deep meditation, there is the possibility to put time out of existence, to see all life which was, is, and will be as if it was simultaneous, and there everything is good, everything is perfect, everything is Brahman. Therefore, I see whatever exists as good, death is to me like life, sin like holiness, wisdom like foolishness, everything has to be as it is, everything only requires my consent, only my willingness, my loving agreement, to be good for me, to do nothing but work for my benefit, to be unable to ever harm me. I have experienced on my body and on my soul that I needed sin very much, I needed lust, the desire for possessions, vanity, and needed the most shameful despair, in order to learn how to give up all resistance, in order to learn how to love the world, in order to stop comparing it to some world I wished, I imagined, some kind of perfection I had made up, but to leave it as it is and to love it and to enjoy being a part of it.—These, oh Govinda, are some of the thoughts which have come into my mind."

Write an essay in which you explain how Herman Hesse builds an argument to persuade his audience that the Coming-of-Age process is a spiritual exercise, as much as it is one of the body and mind. In your essay, analyze how Hesse uses one or more of the features in the directions that precede the passage (or features of your own choice) to strengthen the logic and persuasiveness of his argument. Be sure that your analysis focuses on the most relevant features of the passage.

Your essay should not explain whether you agree with Hesse’s claims, but rather explain how he builds an argument to persuade his audience.

(Student Paper Sample #1)

The novel Siddhartha was written in 1971 by a Swiss author named Hermann Hesse. The novel follows a young man on his path to becoming the “Buddha”. In the novel, Hesse argues that ‘Coming-of-Age’ is a spiritual process, as much as it is a one of the body and mind. Through complex points of view, syntax, repetition, and precise word choice, Hesse creates a successful argument.

Throughout the excerpt, Hesse is able to broaden his argument and add complexity by his use of point-of-view. In the middle of the passage, Siddhartha (through Hermann Hesse), says, “the future Buddha, his future is already all there, you have to worship in him, in you, in everyone the Buddha...” (Hesse 144). By using words like ‘you’ and ‘everyone’ in this context, Hesse is able to strongly broaden his audience. Using these audience expanding terms, Hesse is able to make a personal connection with the reader, and allows him to draw the reader in. Because the novel is intended for the Western audience, Hesse’s ability to broaden his audience allows him to make a personal and spiritual connection with the reader.

In combination with Hesse’s mastery of point-of-view, he is able to improve and create an even stronger argument using word choice. Throughout the passage, Hesse uses words that are generally related to spirituality. In the excerpt, Hesse is able to grasp the reader with carefully thought-out words. Using words such as “Buddha, soul, eternal life” (Hesse 144), he is able to draw the reader in, as well as spark curiosity. Because Hesse’s purposeful audience is Westerners, these alien words create a sense of unease, but at the same time, a conscious spirit of inquiry. The audience of this passage may not fully comprehend these terms, but they are able to relate them to a sense of spirituality, strengthening his argument that the ‘Coming-of-Age’ experience is defined by spirituality.

Along with Hesse’s word choice and point of view, he is able to fortify his argument by his use of repetition. He is able to relate the ‘Coming-of-Age’ process to spirituality using repetition. In the middle of the excerpt, Siddhartha says, “all sin already carries the divine forgiveness in itself, all small children already have the old person in themselves, all infants already have death, all dying people the eternal life” (Hesse 144). By repeating the word “all” in this setting, Hesse is able to draw his reader in, create a connection, and leave his words with the reader. He also is able to connect the reader to this quote by using words that relate to everyone (‘children, old person, infants, people’). Hesse uses these techniques to the best of his ability in order to strengthen his argument that the ‘Coming-of-Age’ process is a spiritual endeavor.

In conclusion, Hesse is able to use voice (through point of view, word choice, and repetition) in order to prove his point. Hesse argues that ‘Coming-of-Age’ is a spiritual process, as much as it is a one of the body and mind.

(Student Sample Paper #2)

In this passage from the book Siddhartha, Herman Hesse effectively argues the coming of age process as just as much a spiritual exercise as it is one for the body and the mind. In particular, Hesse aims to persuade his audience that spiritual perfection and peace is achieved by accepting the world as it is and that the past, present, and future coexist in an eternal now that allows one to accept without judgment the actions of the world. He utilizes several techniques to build this viewpoint, including the use of a parable, contrasting similes of personal attributes and circumstances, and rhetorical questions about the temporal nature of life and the giving up of one’s ego in acceptance of things as they are.

Hesse begins the passage by asking the reader to acknowledge that we are all sinners, but that in “times to come” we will all progress to reach Nirvana and will “be buddah.” Immediately, he states that this example is a parable and that eternity is actually happening now because the “times to come” is already within us and that the future of buddha is a part of us now. Thus, there is no path of progression but rather an acceptance now of what can and will be. It seems then that Hesse uses this parable to make an almost amoral argument-- that there can be no sin or sinners, as we can skip forward to worship the perfection of the soul that is already living in one’s being.

Hesse subsequently uses contrasting examples of individual characteristics to make the point that the world is “not on a slow path to perfection” but rather already “perfect in every moment.” He forcefully argues that mercy and forgiveness has already been given to all sins and that the different ages and passages of life cannot be differentiated. Specifically, he states that by accepting the eternal present, small children are already old, dying people already have eternal life, and babies have death in them. Moreover, he makes the point that no one can judge another’s actions or journey, as the path is already set. For him, there seems to be no room for morality, or for judgement, or for the redemption of sins. He makes use of contrasting similes to make this point - - death is like life, sin is like holiness, and wisdom is like foolishness. It seems that to Hess there is no imperfection or evil as everything no matter what can be good, perfect, and “brahman.”

Last, Hesse asserts that the temporal nature of life can be overcome by giving up all self through the acceptance of all “things”. He makes the point that there should be a willingness to be “good for me and do nothing but work for my benefit.” He further argues that the pleasures and vices of the world such as vanity, greed, and wealth are necessary instruments to finally relinquish a hold on the world and to accept all aspects of the world as they are and as they will be. It would seem that the character Siddhartha can leave behind any preconceived concepts of the world or personal desires by focusing instead on the eternal now, and in so doing can enjoy life through accepting the world as it is and not how it is wished to be.

Hesse uses various techniques to persuade his audience that spiritual perfection and peace is a crucial aspect to complete the coming-of-age process. He sets forth various arguments that this spiritual process can only be achieved through accepting the world as it is (and not as one wishes it to be) because in an eternal state the the spirit of the Buddha is already part of our being in the here and now.