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Elizabethan essay brief
Eqality in the Elizabethan era
Eqality in the Elizabethan era
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Classes in The Elizabethan World Order
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The Elizabethan World Order was a theological, legal, scientific, and moral plan that provided the ultimate solution to unexplained aspects of the world. It was designed to provide answers to problems that existed regarding human existence. The Elizabethan World Order consists of five major principles, "The Chain of Being", the linkage or classes, the middle position of man, man as a social being, and the "General Notion of Correspondences."
The Great Chain of Being states that order resides in polarities. "Hot things are in harmony with cold; dry with moist;" and so on. Everything is involved in the order. Go regulated all things. From the lowest earthly creature to the human beings, there is a set chain of order from the superior to the inferior delegated by God.
All classes in the Elizabethan world are linked. The lowest creature on the sea floor is linked to the highest creature in the heavens because the surface of the water is in contact with the air. Consequently all classes in human society are linked together.
Man lie halfway between angel and beast. They are superior to beasts whereas they were given reason and understanding, but they are inferior to angels because they have not been fully elevated to the level of understanding and control of angels. They are the image of God but still live like animals.
Man is insufficient alone. He is a social being who is proned to sin because of his inherited "fallen" nature. Only beasts or God can exists alone. Humans require social interaction.
In the human world there is a hierarchy. In the political and church world there exists a chain of command, so to in the everyday life of humans. God set a h...
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... after the disruption of order and the country will deteriorate. Till the end Carlisle does not accept the kingship of Henry and is banished for this belief.
The Gardener and Man speak up against Bolingbroke's ascent to the throne. Their perception of order is political in nature. Like their garden a government must keep unruly and ambitious forces in check in order to be fruitful and successful. "Why should we, in the compass of a pale, Keep law and form and due proportion, When our sea-walled garden, the whole land, Is full of weeds, her fairest flowers choked up, Her fruit trees all unpruned, her hedges ruined, Her knots disordered, and her wholesome herbs Swarming with caterpillars?" (III, 4, 43-50) In their eyes Bolingbroke is a weed choking Richard, the fair flower. Order must be kept as disorder brings about a chaotic mess, much like an unkept garden.
Before establishing the first principle, that man is political by nature, St. Thomas tells us that “in all things which are ordered towards an end, wherein this or that course may be adopted, some directive principle is needed through which the due end may be reached by the most direct route.” Since man is a being who has an end towards which his life and actions are ordered, it is necessary for him to have some directive principle which leads him towards this end. This directive principle for man is nothing other than reason. While this directive principle of reason is good for man, it is not sufficient for attaining his end: “if man were intended to live alone, as many animals do, he would require no other guide to his end, but each man would be a king unto himself, under God, the highest King, inasmuch as he would direct himself in his acts by the light of reason given to him from on high.” It is the case that man, for St. Thomas, more than any other animal will seek to live in a group, for he is social and political by nature.
Social Classes Throughout History The gap between different classes has always been very prominent in
Inwardly examining his own nature, man would prefer to see himself as a virtuously courageous being designed in the image of a divine supernatural force. Not to say that the true nature of man is a complete beast, he does posses, like many other creatures admirable traits. As author Matt Ridley examines the nature of man in his work The Origins of Virtue, both the selfish and altruistic sides of man are explored. Upon making an honest and accurate assessment of his character, it seems evident that man is not such a creature divinely set apart from the trappings of selfishness and immorality. Rather than put man at either extreme it seems more accurate to describe man as a creature whose tendency is to look out for himself first, as a means of survival.
Within this theory, God is represented as a moral sovereign and is an omniscient and omnipotent creator of the world; people learn what right or wrong by gaining knowledge of God’s moral commands (Hinman, 2012). Thus, this theory is based on the framework of theism, and can vary according to the particular region and views of the individual theorist who investigates this topic, but there is one common opinion or even statement that within this theory only God can define what is morality and moral obligations. Moreover, metaphysics is also used as the foundation for morality in Divine Command Theory. Nevertheless, one should note that when evaluating the philosophical merits and drawbacks of this theory, it is necessary to take a broad perspective and consider the connections which can appear between the theory and other religious, psychological and moral issues, as well as the relevant questions connected with epistemology, aesthetics and metaphysics, which help to make a plan of life. Another important thing is that here it is possible to act for self-interest, as commands of self-sacrifice are considered as those approved by God. On the other hand there is something unsuitable concerning punishment, because in most cases people try to avoid it and instead to gain an eternal bliss which help them to achieve a moral
Social orders have existed for many years and have been passed down from one generation to another. In history class we have discovered that “social order” was a product of “civilized” societies. Social order was the structure of a civilized society created by human and it determines where one is placed and their duty. The way social order was justified was through philosophical and religious beliefs and morals. The wealthy and the people who reinforce these justifications are the ones who benefit from a social order. I’ll be supporting my paper on social order through information from Vedic India and China.
The social environment during the revolution was complex, and only became more so as the colonies declared their independence. The colonies themselves could be divided along several lines including Northern, Mid-Atlantic and Southern colonies. They could also be considered by their populations as small or large colonies. These geographic and population based lines were likely as important as class lines during the American Revolution. The classes fell into three main categories. The gentry, the middle class and the lower class or poor. The economic class played a large role in the opportunities available at the time. Gentry typically held political offices while the middle class struggled to acquire enough property to attain voting rights. A few in the middle class might hold office as well. The poor or lower class which included slaves, servants and day laborers were not able to vote or hold office (Social classes in colonial America, n.d.).
... The fairies no longer fraternized with the peasants and the peasants no longer fraternized with the Athenian lovers. When Thesius addressed the two social classes separately, and in their own poetic meter, he cemented the social segregation. Thesius confirmed that social order had been restored. Shakespeare distinguished social classes by contrasting poetic meter between characters in A Midsummer’s Night Dream.
The fall of mankind with Adam and Eve caused an imbalance in the relations between God and mankind. To achieve salvation, this inequity had ...
In, A Midsummer Night’s Dream, Shakespeare relies on the use of contrast to instill deeper meaning into a seemingly lighthearted play. This is particularly evident when analyzing how social classes are portrayed throughout the play. The characterization of each class demonstrates an attempt to comment on the class structure in his own society. Shakespeare challenges the idea of a class structure by demonstrating that both sides have their own share of faults and that the upper class is not necessarily better than the lower class.
Women and men who lived in England in the late eighteenth and early nineteenth century were categorized into different social classes. Clearly, these ranks and statuses played a significant role for people during this time period because it determined their eligibilities of countless things such as marriage. Having said that, the most superior women and men received precedence for they lived a much wealthier life.
Within the transitional moments of a non-entity acquiring autonomy an elusive order is conceptualized whose function serves to define two states of moral existence: one that is holy and one that is unholy. Its presence as an indistinguishable construct contradicts its unambiguous claim to perpetual immutability, for it is the epitome of logic. It is the principle of rationale. And narrow is the spectrum invoked by rationale when deciding one’s place in either moral absolutes. For this reason, the logical probability is that there is no higher celestial ordinance determining morality. Holiness is its own standard, you are holy or you are unholy.
The gardeners both converse about what should happen to an inefficient ruler: “[Richard] that hath suffered this disordered spring / Hath now himself met with the fall of leaf”(3.4.52-53). While talking to one gardener, the other gardener states that Richard has ‘suffered’ meaning allowed the ‘disordered spring’ which symbolizes the tangled garden called the English government. The gardener then says that Richard has “met with the fall of leaf” meaning he has met the end of his reign. Similar to the natural changes in season the allegory of the garden suggests that Richard should naturally lose kingship, similar to the natural change of seasons. Then again, a gardener must pick out unwanted plants, that infest the garden, which might also suggest that a ruler might have to physically become
In this essay, I will examine and assess the Divine Command Theory. The theory will first be summarized. Then I will state the theory’s strengths and what makes it worth examining. Lastly, I will cover the flaws and weaknesses of the theory.
The “why” and “how” of proper order are two themes of four major ones that help explain proper order. In edict to have a good understanding of both the “why” and “how”, we must take into account the “what” and “where”. The meaning behind these two concepts, integrated with the former, are sufficient for a knowledgeable explanation of proper order as being fragile and paradoxical. Confucius, Mencius and Xun-Zi give us a great in-depth understanding to analyze a possible answer to “why” and “how” in proper order as ‘life’.
In "An Essay on Man" Pope is trying to make clear the relationship of humanity to the universe, himself, society and also to happiness. He states "For me health gushes from a thousand springs; seas roll to waft me suns to light- me rise; My footstool earth my canopy the skies" (330). Pope implies that the universe is created for man's pleasures and needs and so therefore we are all connected to the chain of universal order. Through this connection man realizes that all are part of one stupendous whole. He then suggests that this order extends further then we know; any interference with it could destroy the whole. Pope asks in the poem, "Is the greater chain, that draws all to agree, upheld by God or thee?" (327).