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Literary criticism essay
Literary criticism essays
Literary criticism essay
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The Relationships Between Gods and Men in Prometheus Bound and Job
The question of why bad things happen to good people has perplexed and angered humans throughout history. The most common remedy to ease the confusion is to discover the inflicter of the undeserved suffering and direct the anger at them: the horror felt about the Holocaust can be re-directed in the short term by transforming Adolf Hitler into Lucifer and vilifying him, and, in the long term, can be used as a healing device when it is turned into education to assure that such an atrocity is never repeated. What, however, can be done with the distasteful emotions felt about the victims of Hiroshima and Nagasaki? Surely the citizens of those two cities did not themselves directly provoke the government of the United States to deserve the horror of a nuclear attack. Can it be doubted that their sufferings were undeserved and should cause deep sorrow, regret, and anger? Yet for the citizens of the United States to confront these emotions they must also confront the failings of their own government. A similar problem is found in two works of literature, Aeschylus' Prometheus Bound and the book of Job found in the Tanakh. In each of these works a good man is seen to be suffering at the hand of his god; Prometheus is chained to a rock by Zeus who then sends an eagle to daily eat Prometheus' liver while Job is made destitute and brought to endure physical pain through an agreement between God~ and Satan. To examine the travails of these two men is to discover two vastly different concepts of the relationship between god and man.
The first question which must be addressed is, "Why have these men been made to suffer?" To simply say that Zeus or God is displeased is not enough, and to say that Prometheus and Job have sinned is confusing. Most Western readers approach these works with a pre-conceived notion of sin which has been born out of the Judeo-Christian theological tradition a tradition which dictates that there are specific moral rules which must be followed, and to transgress them is to sin. While this interpretation of sin may be functional for a reading of Job, it is useless for understanding Prometheus Bound.
The telling of this story provokes many questions. Why didn’t God, being all-good and benevolent, "immediately restore His fallen creatures to their original union with...
The Book of Job is one of the three books in the Hebrew bible whose genre is described as wisdom literature.1 Certainly the Book of Job satisfies the literary conventions that qualify a biblical book for such status. 2 Yet Job may be associated with wisdom in a much more literal sense. The Book of Job attempts to deal with a problematic question that confronts suffering humanity: why do bad things happen to good people? The variety and vehemence of commentators' contemporary responses to this chapter of the Bible is testament to the continued relevance of the Book of Job's wisdom thousands of years after it was written. Although the commentators examined herein arrive at differing and sometimes conflicting conclusions after reading the story of "the holy Arab"3, none are left indifferent.
It is easy to place the blame on fate or God when one is encumbered by suffering. It is much harder to find meaning in that pain, and harvest it into motivation to move forward and grow from the grief. It is imperative for one to understand one’s suffering as a gateway to new wisdom and development; for without suffering, people cannot find true value in happiness nor can they find actual meaning to their lives. In both Antigone and The Holy Bible there are a plethora of instances that give light to the quintessential role suffering plays in defining life across cultures. The Holy Bible and Sophocles’ Antigone both mirror the dichotomous reality in which society is situated, underlining the necessity of both joy and suffering in the world.
The atomic bombings of Japanese cities and the genocides of the Holocaust are horrific events in human history. Although these events have their differences, they influence the world greatly today because they differ from each other to provide comparisons for history, have significance because of the survivors who tell their personal story, and achieve significance morally as well as immorally.
In "Per Repitio Nos Studiare: The Struggles of Abraham and God," Ryan Priester also explores how one learns through repeated suffering. Instead of examining human apathy or submission in the face of pain, however, his examination of the binding of Isaac introduces us to the role of human rebellion and resistance. Both The Waste Land and the relationship between Abraham and God revolve around the human response to excess and extremity.
Elie Wiesel’s the Trial of God represents the age-old question: how can a righteous God allow evil and suffering? Written as a play based on a real event, Wiesel tries to capture the myriad of emotions and theological arguments that were present. Though the trial, in Wiesel’s play, takes place during the seventeenth-century many cultural aspects overlap with twentieth-century Europe and World War II. Similarities between Wiesel’s fictional world and his life experience involve events such as violent actions against the Jewish community. The events of Elie Wiesel’s life heavily influenced the creation of his play the Trial of God.
Edwards, Jonathan. "Sinners in the Hands of an Angry God." The Norton Anthology of American Literature. Ed. Nina Baym. New York: Norton & Company, 1999. 200-211.
The moralist perspective takes the position that suicide is unacceptable and that the overriding moral obligation is to protect life and prevent suicide (Cutcliffe and Links, 2008a). Therfore suicide is never considered a rationale option. This perspective is what continues to guide contemporary clinical practice. As a mental health nurse, there is an obligation to intervene and prevent the action of suicide with suicidal patients. There have always existed a vast range of viewpoints and attitudes concerning suicide, but for the most part it has been regarded as morally unacceptable and as such must be prevented, whenever poss...
Hamlet has had several things in his life trigger his madness. Hamlet feigns madness in order to discover the truth behind his father’s death. Upon Hamlets arrival home from Denmark he learns of his father’s death and his mother’s remarriage to Claudius, the late Kings brother. All of these things are enough to make a person mad. Later on he meets with the ghost of his father and learns that his father was murdered by his own brother, in Claudius’s attempt to take the throne and become the new King of Denmark. All of this news overwhelms ...
There are two main threads of suicide. The social or institutional suicide and individual or
Does the Book of Job strengthen your faith in God’s justice? Why does God allow Satan to cause such tragedy in Job’s life, a man whom God has already acknowledged as “my servant Job, that there is none like on the earth, a blameless and upright man, who fears God and turns away from evil?”(1.8) From the beginning, it is known that Job is in no way deserving of his injustices, so a reason must be given. God gives Job an opportunity to prove that under any circumstances Job will still have faith. This is simply a test for the job.
The relationship between Nel and Sula begins during their adolescent years. Though they are complete opposites, they seem to work well with each other, depending on one another for comfort and support. The two spend almost all of their time together, learning from one another and growing as a result. They take solace in the presence of one another, finding comfort in what the other finds bothersome and using the lifestyle of the one another to compensate for their shortcomings. When Sula first visits Nel's home, "Nel, who regarded the oppressive neatness of her home with dread, felt comf...
The relationship between the gods and humanity in The Epic of Gilgamesh and The Odyssey are the same. In each saga, the gods seem to live nearby and are always present. Both epic poems portray humans as simply at the mercy of the gods. The gods feel that it is their duty to intervene if they feel that man is traveling off course from his destiny. However, the gods are not all powerful.
There are several types of suicide according to social psychologist, Emile Durkheim. Egoistic suicide is when there is a lack of social integration of society, whether it be with at home, school, or even in a religious aspect. If someone does not have strong ties with a certain group or feel can connected to any part of society they start relying and depending on themselves. With a growing dependency on their own self one could miss the rules of society with not being shown what is acceptable behavior. An extreme sense of
“Gods can be evil sometimes.” In the play “Oedipus the King”, Sophocles defamed the gods’ reputation, and lowered their status by making them look harmful and evil. It is known that all gods should be perfect and infallible, and should represent justice and equity, but with Oedipus, the gods decided to destroy him and his family for no reason. It might be hard to believe that gods can have humanistic traits, but in fact they do. The gods, especially Apollo, are considered evil by the reader because they destroyed an innocent man’s life and his family. They destroyed Oedipus by controlling his fate, granting people the power of prophecy, telling Oedipus about his fate through the oracle of Apollo, and finally afflicting the people of Thebes with a dreadful plague. Fundamentally, by utilizing fate, prophecies, the oracle of Apollo, and the plague, the gods played a significant role in the destruction of Oedipus and his family.