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Dante's divine comedy
Perspectives on Dante Divine Comedy
Dante's divine comedy
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According to Boethius, the consequences of good and evil is the reward and punishment for our actions. Both the good and evil people try to obtain happiness in their own different way. In the text, it stated that “Therefore this is the reward of the good, which no time can wear out, no power can lessen, no wickedness can darken; they become divine. In this case, then, no wise man can doubt of the inevitable punishment of the wicked as well” (Boethius 159). The good people are rewarded with true happiness in their life and that nothing can take that away from them, not even evil people can taint their happiness. Of course, the evil people will also eventually receive their punishment.
In addition, the main reason that causes evil in men is
the loss of their humanity. According to the text its’ stated, “But as goodness alone can lead men forward beyond their humanity …If a violent man and a robber burns with greed of other men's possessions, you say he is like a wolf.” (Boethius 159). When men lose their humanity, they are reduced and transform to animals, where they are a mere version of themselves. They become the representation of their various desire.
Beginning in the 1890’s Jim Crow laws or also known as the color-line was put into effect in the Southern states. These laws restricted the rights of blacks and segregation from the white population. These laws were put into effect as partially a result of the reaction of the whites to blacks not submitting to segregation of railroads, streetcars, and other public facilities. African Americans Ids B. Wells, Booker T. Washington, and W.E.B Dubois had differing opinions on the color-line. Wells and Dubois felt the color-line created prejudice toward blacks and that the black population could not become equal with the whites under such conditions. On the other hand, Booker T. Washington thought the laws were a good compromise between the parties at the time.
I was given the task to make a decision concerning the confession of Alexandros of Nicomedia regarding his Monophysite beliefs. After carefully studying Boethius’ Consolation of Philosophy, and closely analyzing his arguments, I was able to come to a conclusion. Boethius would argue that the correct thing to do is punish Alexandros to push him to reform himself rather than just senseless torture, given that wicked men technically do not exist, wicked men are already punishing themselves and wicked man can reform themselves by suing the right punishment.
The quote “Only the man who has enough good in him to feel the justice of the penalty can be punished; the others can only be hurt,'; may have many meanings to many different people. To me this quote means that if a person does not know or does not believe that what they have done to be punished is bad, then the punishment will mean nothing to them. If the person thinks that they did nothing wrong, and thinks there is no reason for them to be punished, then the punishment will mean nothing to them. The person will gain nothing, they will gain no knowledge from their act or their punishment. There are a lot of reasons why people do not understand the concept of punishment in the world. People think very differently from others, therefore, people will have different beliefs of what is right and what is wrong. A person might consider one thing to be a wrong action and the need to be punished, while another person thinks the opposite. They might think it is not wrong and there is no need for punishment. If actions are not dealt with correctly, punishment will be of no use. People will become out of control and there will be nothing but chaos in the world we live in.
...d appear to be unrestrained and unpunished because their wickedness and the lack of true happiness that is associated with it is their punishment (Consolation of Philosophy 94). To both Augustine and Boethius, God is completely good and sovereign. However, He allows men free will and the punishment or rewards that come with these free decisions.
Oedipus Rex and Antigone & nbsp; There is no curse in the house of Oedipus. Because of the many terrible things that happen to the members of Oedipus's family, a reader might be led to believe that there is such a curse. However, if that person examines the stories of Oedipus Rex and Antigone more closely, he or she will find that the reason so many tragedies happened to Oedipus's family is not because of some curse, but rather because of one common thread. Each person in the line of Oedipus tries to defy authority in one way or another.
Carved into the temple Delphi in Greece is the phrase, “mēdén ágan” which means “nothing in excess.” The ancient Greeks had a firm belief in moderation. They thought that if there was an extravagant amount of a particular aspect or quality in one’s life, consequences would ensue. In the play Oedipus Rex Sophocles expresses this philosophy of “nothing in excess” by depicting the negative effects and the ultimate downfall of people who don 't live in a moderate state. While Sophocles was writing “Oedipus Rex,” the power of Athens was diminishing. A war broke out in 431 B.C. between Athens and Sparta and that dragged on for 27 years and nine years later in 404 B.C. Athens suffered a humiliating defeat — leading to the loss of power
The Greek tragedy Oedipus Rex is an excellent example of how an author can use literary techniques and personality traits to teach a certain moral or theme. In Oedipus Rex, Sophocles communicates his themes and morals to the reader through the character flaws of Oedipus, a tragic hero.
The outcome of choosing good or evil can not be seen as favorable or just.
In the Consolation of Philosophy, Boethius addresses many solutions to the never-ending problem of evil. In Book IV Boethius offers a solution to the problem based on the distinction between “Fate” and “Providence.” Boethius defines both of these terms and explains his own version of the problem and how to solve the problem using the differences between “Fate” and “Providence.” However one may argue against Boethius’s solution and offer a solution themselves. And if this may occur Boethius or somebody who agrees with him would make a counter argument against the proposed solution.
“Evil is Nothing” Her argument of Evil is Nothing is very simple. She begins by speaking with Boethius and getting at the definition of what is good and how that is related to God. She starts out by stating that they agree on the fact of God. Then they come to the agreement that God is the good itself. They then state that there is nothing that can go against God and still have power because God is all-powerful and all good. Lady Philosophy then says, “No one could doubt that God is omnipotent,” and Boethius responds by saying no one in their right mind could deny it. And she says that God can also do evil, which Boethius immediately states “No.” After that remark she goes on to make her argument by stating that evil must be nothing because God can do anything but God can not do evil so therefore there is no such thing as evil. In this discussion, Lady Philosophy states that because God can do anything and that God cannot do evil then evil is nothing. Her statement is sound if you believe the statements that they both agreed on. First they said yes there is a God and yes God is good. They then agree on their good God being omnipotent, meaning that their God can do anything. Lady Philosophy then brings up her big argument. She says that God can do anything in the world that he wants to, anything at all, and that he is good.
Boethius places an increased emphasis on God’s eternal goodness to prove He can neither causes nor condone wickedness, intending to provide comfort for the virtuous affected by injustice. Boethius’s belief concerning the interaction of evil and justice in the Consolation of Philosophy intends to comfort the virtuous from the seemingly wicked world. Lady Philosophy, representing reason, soothes Boethius’s initial concerns by explaining how evil, the absence of good, can never defeat justice, and that the wicked will receive their punishment when Providence sees fit. Boethius also places an increased emphasis on God’s eternal goodness to clarify the role of Providence in the natural plan of the world. Boethius advises the reader that true happiness can only be found in the stability of the self and a virtuous lifestyle.
that it is because of the gods that things are as they seem to be. "Do you
Evil can be characterized as or accompanied by misfortune or suffering; being unfortunate or disastrous. The presence of evil and suffering in our reality appears to present the argument of the existence of an immaculate God. In other words, the conclusion of the Basic Argument is that God doesn’t exist. If the conclusion is true, then perhaps the problem of evil is caused by human moral agents, not the deity or God. The conclusion matters if we want to understand why innocent people suffer.
Christopher Marlowe had a thorough idea of what his audience wanted. The audience of that time wanted to be wild and evil but due to the strong influence of the church this was not possible. Most people want to see violence, sin, and give in to temptation but could not because of the label that society and the church would place on them. Marlowe gave them a play where they could see and experience all of the things that people wanted to do but could not or would not because they were dangerous and sinful. In Act I Marlowe sets up the dramatic summoning of the Devil. First Marlowe lets Faustus describe the setting:
Human beings have been fascinated and borderline obsessed with the idea of fate and predestination for centuries, as can be seen in various forms of literature dating back thousands of years to biblical eras. During these times, fate, or the idea that events in one's life are beyond an individual's control, was often the explanation to a majority of life's happenings. People believed in, and ultimately relied on faith so heavily during this time that the concept of finding the truth for oneself is often considered by experts as heroic. That is the argument that scholar Bernard Knox makes in his assessment of Sophocles' Oedipus Rex, and it is arguable that there is much evidence in the story itself that supports this conclusion that Oedipus