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Nature of art by plato
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To take the first jab at answering this inquiry, it would be fair to assume one would ask this question in rhetorical context, being that the answer is blatantly obvious. Though to prove my conjecture, it will be necessary to first prove logical validations in this Question. We will also apply the analysis of the reference to a sermon titled “sinners in the hand's of an angry god” which was given by a preacher named Johnathan Edwards in 1741, it was a well written argument, first providing a danger or infinite despair in “Hell”, then supplying the ultimate trump card of happiness in the form of “Heaven,” but ultimately it was highly successful in attracting people to the puritan religion. People derive belief's through all ports of thought, and life. and some of us make the mistake of grouping beliefs solely to religion, when in actuality, beliefs range widely from proverbial sayings, to tautological axioms, to believing in the success of a musician, beliefs are trust in something, and are not always so illogical. First, let us examine Logical thought to prove rhetorical the aims of the question in reference. To begin first, we must clarify a few key concepts from Aristotle's “Laws of Thought,” first take note of the fact that the question is also, a pair of statement's, in that; A Or B, the first law—the law of identity—states that “A is A, just as B is B” things have respective nature, everything is the same as itself and different from another. Recognizing the boundaries of a phenomenon no matter what form it may posses, is the first step in understanding said item, and correctly correlating it to other entities. The second la... ... middle of paper ... ...dia. Retrieved 2/23/2014 http://en.wikipedia.org/wiki/Three_classic_laws_of_thought#Aristotle. Wikipedia Online Encyclopedia. Retrieved 2/23/2014 http://en.wikipedia.org/wiki/Principle_of_explosion. Wikipedia Online Encyclopedia. Retrieved 2/23/2014 http://en.wikipedia.org/wiki/Reductio_ad_absurdum. Wikipedia Online Encyclopedia. Retrieved 2/23/2014 http://en.wikipedia.org/wiki/Empiricism. Plato, rowan education, aesthetics. Retrieved, 2/23/2014 http://www.rowan.edu/open/philosop/clowney/aesthetics/philos_artists_onart/plato.htm. Brittannica Online Encyclopedia. Retrieved 2/24/2014 http://www.britannica.com/EBchecked/topic/1533826/contradictories-and-contraries. Plato. Stanford Encyclopedia of philosophy February, 2014 http://plato.stanford.edu/entries/analytic-synthetic/. Aristotle, metaphysics translated W.D. Ross.
In the 1700’s the Puritans left England for the fear of being persecuted. They moved to America for religious freedom. The Puritans lived from God’s laws. They did not depend as much on material things, and they had a simpler and conservative life. More than a hundred years later, the Puritan’s belief toward their church started to fade away. Some Puritans were not able to recognize their religion any longer, they felt that their congregations had grown too self-satisfied. They left their congregations, and their devotion to God gradually faded away. To rekindle the fervor that the early Puritans had, Jonathan Edwards and other Puritan ministers led a religious revival through New England. Edwards preached intense sermons that awakened his congregation to an awareness of their sins. With Edwards’ sermon, “Sinners in the Hands of an Angry God” he persuades the Puritans to convert back to Puritanism, by utilizing rhetorical strategies such as, imagery, loaded diction, and a threatening and fearful tone.
In these text, “The Minister’s Black Veil” and “The Sinners in the Hands of an Angry God” the preachers are teaching their congregations a lesson.
Figurative language is used in a lot of writings to pull you more into the words. Figurative language uses the five senses to place a deep picture in your mind of what is actually happening. Metaphors, similes, personification, hyperbole, etc. are all figurative devices used in writing. Without using any of these things writing would be straight forward and not so complicated to understand. When figurative language is used it makes the reader really think about what is being said by the author and what point the author is trying to make. Both "The Iroquois Constitution” and "Sinners in the Hands of an Angry God” use figurative language but for different reasons.
On July 8, 1741 Congregational minister, John Edwards, delivered a sermon entitled “Sinners in the Hands of an Angry God” before a Massachusetts congregation in order to dismiss some of the colonist’s belief that hell is not real. Edwards’s objective is to abolish any doubts against god and hell that the colonists have. He uses strategies such as anaphora, figurative language, polysyndeton, all while instilling a feeling of angst in his audience through his tone.
In the first few weeks of class we have discussed the thought and religion of the early people that first began the development of our counrty. As we have looked at the literature in class the works of these writers seem to be simlar in that each one talks about a higher being that these people all worshipped. However, that is where the comparisons would end. One of the writings that I found interesting was that of Jonathan Edwards. Born in 1703 in East Windsor, Connecticut, Jonathan Edwards lived at a time when the Calvinistic Puritanism of the American colonies, particularly New England, was giving way to thoughts coming out of Europe. We had discussed in one of first classes the reason that so many of the laws and rights found here in the United States were the same as in Europe. The reason was for this is because that is where the people of early America came from. This is the reason for the large population of people believing in these thoughts and beliefs coming from Europe.
Jonathan Edwards's sermon, "Sinners in the Hands of an Angry God" is moving and powerful. His effectiveness as an eighteenth century New England religious leader is rooted in his expansive knowledge of the Bible and human nature, as well as a genuine desire to "awaken" and save as many souls as possible. This sermon, delivered in 1741, exhibits Edwards's skillful use of these tools to persuade his congregation to join him in his Christian beliefs.
Scripture wisely exhorts fathers to be wary of how they treat their children; specifically, Ephesians 6:4 warns against provocation, and encourages a Godly model of compassion with a proper response to bad behavior. This Scripture encompasses a variety of behaviors or actions by a father that could potentially be provoking or damaging to a child. Along with this, the potential harmful effects of such behavior on youth delinquency and potential solutions to these problems will be discussed. Proverbs 22:6 and Colossians 3: 21 profoundly remind fathers that their duty is to protect their children, not to provoke them, and to raise them to serve the Lord.
In 1741, Jonathan Edwards, a Puritan preacher of that time, had one thing on his mind: to convert sinners, on the road to hell, to salvation. It just so happened to be, that his way of doing that was to preach the reality to them and scare them to the point of conversion. Sermons of this time were preached to persuade people to be converted and to me it seemed that Edwards just had a special way of doing it. Just as people are being influenced by rhetoric appeals today Edwards used the same method on his congregation. In “Sinners in the Hands of an Angry God” Jonathan Edwards positively affected his readers using pathos, logos, and ethos, while trying to convince the unconverted members of his sermon to be born again.
He created fear by showing sinners their future if they were to continue to sin. Puritans were avid believers in the afterlife, and when Edwards explains a dreadful “long forever, a boundless duration before you, which will swallow up your thoughts and amaze your soul; and you will absolutely despair of ever having any deliverance, any end, any mitigation, any rest at all.” this exploits the Puritans worst fears of a bleak afterlife. Edwards 105. He also gave the “bandwagon effect” to Puritans, individually feeling that while everyone else they knew was rejoicing with God in Heaven, they would be perishing in Hell if they did not get rid of their sins.... ...
The Puritans knew God through the Bible and what their ministers preached. They did not believe that God would speak directly to mortals. The Puritan Minister Robert Cushman once stated, “Whereas God of the old [Testament] did call and summon our fathers by predictions, dreams, visions, and certain illuminations. Now there is no such calling to be expected for any matter whatsoever.” In the Puritan’s time, if God was to speak directly to a mortal, it was thought to be the devil in disguise.
The Puritans didn't have all the luxuries we have today. They were told many things by preachers such as Jonathon Edwards, who lit a candle of fear in their minds. If I was alive to hear Edwards preach, I'd certainly have to question myself. He preached that God holds us in his hands and he can make or break us. If God decides it so, he will let us go and we will fall from his hands to nothing but Hell. Certainly no one wants to go to Hell. So, the Puritans tried to better their lives, and go by rules or "resolutions." They believed if they followed these resolutions, even though their fate was predetermined by God, they could live a life of good and maybe prove they are meant to go to Heaven.
In the story “Sinners in the Hands of an Angry God” the author Jonathan Edwards uses
“Sinners in the Hands of an Angry God” Rhetorical Analysis “Sinners in the Hands of an Angry God” by Jonathan Edwards uses imagery and symbolism to persuade the audience to become more devout Christians by channeling fear and emphasizing religious values. Jonathan Edwards was a Puritan minister who preached during the time of the Great Awakening in America. During this period of religious revival, Edwards wanted people to return to the devout ways of the early Puritans in America. The spirit of the revival led Edwards to believe that sinners would enter hell. Edwards’ sermon was primarily addressed to sinners for the purpose of alerting them about their sins and inspiring them to take action to become more devoted to God.
The Great Awakening was a crucial movement to the decline of religious piety. In Jonathan Edward’s sermon, “Sinners in the Hands of an Angry God”, he presents the danger of sin and the intense urgency for change. Similar to many speakers and writers, Edwards has a purpose in mind when delivering his sermon to his congregation. In Edwards's sermon, he appeals to emotion through the use of variation in tone and figurative language/diction with the purpose to instigate a religious fervor that rekindles the faith of the Puritan community.
The world of Puritan New England, like the world of today, was filled with many evil influences. Many people were able to withstand temptation, but some fell victim to the dark side. Such offences against God, in thought, word, deed, desire or neglect, are what we define as sin (Gerber 14).