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Conclusion on paradise lost
Commentary on paradise lost
Commentary on paradise lost
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Reinventing Literary History- Cregan Joselyn Wohl
Paradise Lost by John Milton 2/16/99
It is obvious to the reader that John Milton blames Eve entirely for initiating the original sin and thus losing Paradise. It is she who convinces her husband to allow them to work separately, and it is she who is coerced to eat the fruit that was expressly forbidden by God. John Milton’s view is patriarchal, but involves a contradictory description of Eve as logical, for men at that time did not view women as intelligent.
Milton’s demonstration of Eve’s ability to analyze God’s commands with reason and her own judgment emphasizes his opinion that in order to succeed one needs only to have faith in God, which supersedes all intellect, for God is the most knowledgeable being.
Adam has the undying faith necessary to remain in Paradise, but Eve obviously does not and is therefore responsible for her sins, and for their banishment.
In deciding how Adam and Eve will carry out their daily labors, Eve wants to work apart from Adam and to “divide [their] labours” because
While so near eachother thus all day
[Their] task [they] choose, what wonder if so near
Looks intervene and smiles, or object new
Casual discourse draw on, which intermits
[Their] day’s work brought to little, though begun
Early, and th’hour of Supper comes unearn’d (ix, 220-224).
Eve’s rationalization for working separately from Adam is that she thinks that they will be able to get more work done considering the fact that they will not be distracted by each other. Adam feels protective over Eve and is fearful that the “malicious Foe/ Envying
[their] happiness, and of his own/ Despairing, seeks to work [them] woe and shame/ By sly assault” (ix, 253-256). Adam is taking into careful considerat...
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...ton emphasizes a woman’s inability to think without her husband, because when Eve goes off on her own and tries to use “logic” she sins. The Serpent’s “words replete with guile/ Into her heart too easy entrance won... and in her ears the sound/ Yet rung of his persuasive words, impregn’d/
With Reason, to her seeming, and with Truth” (ix, 733-738|). Milton is insinuating here that the serpent’s malicious lies seemed like the truth to ignorant and naive Eve. Eating the fruit explicitly forbidden by her creator, she is guilty of the fall of Paradise, despite her obvious intelligence and reasoning. The irony of Milton’s argument is that Eve does have a well functioning brain, but he final judgment is wrong. Women may be intelligent but they are not wise because Eve has sinned against God, and there is no worse act that a
Protestant can commit. In order to be successful in life, one must possess wisdom, and it seems that Milton does not place it within Eve’s character, but in Adam’s character, the man. In conclusion, even though a woman can think analytically, she cannot make wise judgements on her own and is susceptible to mistakes and sins, usually brought about by foul temptation.
and Eve eat the fruit of the Tree of Knowledge, they are "awakened" and gain the insight
At the beginning of this passage, Gilgamesh and Enkidu calls each other “my friend” before the contents (line 11, 15). It is not only a sense of respect, but also an indication that they have been friends for a long time and already established strong friendship. When sentences as “[Said] Gilgamesh to [him,] to Enkidu” “Said Enkidu to him, to Gilgamesh” that follows the same style and template are presented, the similarities between the two heroes and the completion of dialogue are highlighted (lines 10-14). Besides friend, Enkidu is also Gilgamesh’s “companion” which described in the tenth line “Gilgamesh heard the word of his companion.” (line 19) Not just some friendship formed when people share same interest and talk with each other frequently, their relation are build up with more mutual experience and encouragement. The word companion means that Enkidu is fights along with and backs up Gilgamesh, granting Enkidu and Gilgamesh both powerful
...to mankind in Paradise Lost - one of the fundamental concepts in Christianity and vital to Milton's objective to "justify the ways of God to men" (1, 26) - the gods in the Aeneid are continually reminding Aeneas that he cannot afford to be distractive by the temptresses that are women because the future of Rome lays in his hands. Milton's God, on the other hand, allows Eve to fall and her blatant transgression caused the loss of paradise and all of creation has to experience the consequences of original sin. In Paradise Lost Eve was expected to submit to her ultimate authority, Adam. Rather, it is Adam in Book IX who submits to Eve's unreasonable discourse on separation. Indeed, the implication of a man (as a superior being) succumbing to feminine wiles and passion is an intense concept which - for both Virgil and Milton - threatened the very basis of their society.
Concrete operations (ages 7-11) – As a child accumulates experience with the physical world, he/she begins to conceptualize to explain those experiences. Abstract thought is also emerging.
In Paradise Lost, one of the differences God is aware of the betrayal his creations unlike Frankenstein. There is a point where Adam desires a companion to share the world with, thus God creates Eve from one of Adam’s ribs. He is in a predicament now, due to there are now two beings to love now, but who deserves the more affection. He “can neither love himself adequately nor love Eve as himself unless have love God adequately – and so make his love for Eve, the unity of their shared self, an expression of that higher love” (Gross 95). This scene displays one of Adam’s limitations of his free will. Thus creating her in being the submissive which eventually became her downfall, Adam’s and the rest of humanity. Eve is flawed, she has the inclination of self-love, a quality she should not be capable of possessing or acting upon. The only love that she should be expressing is her love for Adam in a way also loving God. This becomes their weakness. Satan learns about this weakness and exploits it as his advantage to enact his scheme. He influences a susceptible Eve, by coercing her into eating the fruit from the tree of knowledge. He claims to Eve about the fruit “By the fruit? It gives you life To knowledge by the threat’ner? Look on me, Me, who have touched and tasted; yet both live” (Book 9 l. 686-688). Satan is able to persuade them to consume the fruit that provides them
In Paradise Lost, Women’s inability to control themselves leads to disobedience and disaster follows. The disobedience of Eve is described using reference to the seven deadly sins.
Encyclopedia of Educational Psychology (2008). Individuals with Disabilities Education Act. Retrieved April 9, 2011, from http://www.sage-ereference.com/educationalpsychology/Article_n139.html
The stages are sensorimotor stage (birth to age two (2)), pre- operational stage (from two (2) to age seven (7)), concrete operational stage (from age (7) to age (11)), and formal operational stage (age eleven (11) to adulthood). The subject’s current cognitive stage is concrete operational. The concrete operational stage of development is the begin of thought processes. During this stage of development a child can use logical thought or operations (i.e. rules) but can only apply logic to physical objects (hence concrete operational) (McLeod). In other words, during this stage, a child will gain a better understanding of mental operations. Logical thinking of concrete events and objects begins at this stage. Conversely, difficulty with abstract thinking and concepts will
Piaget proposed four stages of cognitive development. The first is sensorimotor which refers to babies ages 0-2. In this stage, babies acquire object permanence (memory). They are acquiring knowledge from experiences through physical interaction. Next is the stage of preoperational which us from ages two to six or seven years. During this stage, children are considered egocentric and do not posses logical thought or reversibility. Also, magic appears real at this age level. Moving along we come to the third stage from Piaget 's list of cognitive development. The concrete operational stage usually occurs around the ages seven to eleven. The characteristics of this stage include the ability to form logical sequencing of concrete objects. Last is the fourth stage, formal operational for ages twelve and up. This level may never be actualized for everybody, however, it is characterized by the ability to think abstractly. Another important idea to understand when talking about cognition is metacognition. As per Snowman, this is the ability to think about thinking where a person will plan on learning, monitor what they are leaning, then evaluate what they
Before the coming of Enkidu, Gilgamesh was a man of great power. A being for which there was no equal match, Gilgamesh boasted about his overwhelming glory and power. However, his arrogance was accompanied with an extensive abuse of power, which pushed the city of Uruk into a state of rage. Still Gilgamesh felt no despair; he lived to display to others his majestic power. The first sign of a sincere change in Gilgamesh arises as a result of the birth of Enkidu. From the beginning, a powerful link developed between man and woman. The wise Ninsun said to Gilgamesh,"You will love him as a woman and he will never forsake you". Gilgamesh had finally met his match, a friend that would serve as his life-long companion. Upon the seal of this great friendship, Gilgamesh began to change his selfish ways. Nevertheless, he shared with Enkidu the luxuries of kindness. Setting aside his great pride and power, Gilgamesh had opened a place in his heart, and in his sumptuous life, for his beloved brother.
The Monk tells the story of Adam and his fall from God’s grace in his series of tragedies, but Eve is noticeably absent compared to the references to her in the other tales. The monk describes Adam’s expulsion from the garden as “As Adam, til he for mysgovernaunce/ Was dryven out of hys hye prosperitee/ To labour, and to helle, and to meschaunce” (2012-2014). The Monk easily could have made Eve the reason for the original sin, but instead, he tells the tale with Adam as the subject of the tragedy. In doing so, the Monk is either making arguing that it was only when Adam ate the fruit that created the original sin and that the actions of Eve were inconsequential, or that too much bla...
...nces for straying from God and it is because of this that his mind further and further spirals downward. On the other hand, Adam and Eve manage to realize the scope of God’s power and thus rewarded by God’s grace.
The last two lines of this speech are very dramatic. Eve has such a great love for Adam that she could endure anything as long as he would be by her side, but she would be nothing without him. However, this creates a paradox. One may ask, if Eve loves Adam as much as she professes to, then why put his life in jeopardy just to make her own suffering more bearable? The answer, of course, goes back to the selfishness that has pervaded her entire speech. These lines stand out because of the spondees at the end of both of them.
He knows that they are now doomed, but immediately decides that he cannot live without Eve. Eve wants him to suffer the same fate as she. Adam eats the fruit. Both the Bible and Paradise Lost hold Adam and Eve at fault. But, both accounts place one of them in a more negative account. In the Bible, Adam is held in a more negative light, whereas in Paradise Lost, Eve is put into a more negative light. Neither of these depictions is correct, neither source hold them both in contempt for their actions they both committed. It is always one person’s fault, which is not accurate when both partook in the fateful eating of the fruit.
In Book IV, Eve recalls awakening to consciousness but she is uncertain of her identity and of her place in the Garden of Eden. Eve's first thoughts are of “where and what [she] was, whence thither brought, and how” (Paradise Lost, IV.451-52), and it is this curiosity about her identity that leads Eve to disobey God eventually. From the moment of her conception, Eve is already distant from God because she awakens in the shade and not in God’s light. Throughout Paradise Lost, Eve is identified with reflections, shadows, and dreams. Representing the “otherness” of Eden, Eve is an outcast and she seeks to find meaning in her life. At the moment of her awakening, Eve is engrossed by her reflection in the water, which she thinks is another being. This watery, wavering image of Eve extends throughout Milton’s poem, and this further puts Eve in a weak position, for Eve is merely a ref...