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T.s. eliot essay
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Choruses from the Rock by T.S. Eliot
In order to understand T.S. Eliot’s poem, Choruses from “The Rock,” one must first understand Eliot’s views on contemporary theology and spirituality. He felt as if people were moving away from the Church and were losing their religion in favor of more secular worship. The following passage from Eliot’s poem can summarize his entire argument that he makes in Choruses from “The Rock”.
But it seems that something has happened that has never happened before: though we know not just when, or why, or how, or where. Men have left GOD not for other gods, they say, but for no God; and this has never happened before that men both deny gods and worship gods, professing first Reason, And then Money, and Power, and what they call
Life, or Race, or Dialectic.
The Church disowned, the tower overthrown, the bells upturned, and what have we to do but stand with empty hands and palms turned upwards in an age which advances progressively backwards?
T.S. Eliot - Choruses from 'The Rock'
Eliot complains that something has happened that has never happened before: for the first time, man stands alienated from God. He believes that man stands lonely, in great darkness, with no light to guide him; and Eliot is right. "Something has happened that has never happened before." One might ask why or how it has happened. These things do not happen in a certain moment. They happen so gradually that one never becomes really aware of when, where, or how.
The civilized man has lost something because now we live in the man-made world where it is almost impossible to find any sign of God. God is hard to find in the asphalt roads or in cement structures. These things are not alive. How can one find God in machine...
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...oney as god. Power has become a god. The politician has become the most important person in the world. We have denied God, but how can we deny our emptiness? We have rejected God, and we had to stuff something in the empty space, so we stuff it with political power, with money, with reason, with race, with dialectics.
Man cannot live without religion. Man cannot live without God. If the true God is not available, then man is bound to create home-made gods. "The Church disowned, the tower overthrown, the bells upturned, and what have we to do but stand with empty hands and palms turned upwards in an age which advances progressively backwards?" Yes, T.S. Eliot is right. In his poem, Choruses from “The Rock,” Eliot berates society for losing their faith in God and placing it in non-Christian symbols. This is exactly the movement that will harm us all in the long run.
The greatest recent event -- that "God is dead," that the belief in the Christian God has ceased to be believable -- is... cast[ing] its shadows over Europe. For the few, at lease, whose eyes....are strong and sensitive enough for this spectacle... What must collapse now that this belief has been undermined... [is] our whole European morality.
Despite the similarities between these two poems, Corso and Eliot shared little in common. Corso spent much of his early life between foster parents and prison, the latter being where he was introduced to poetry. Now credited as a key member of the “Beat Generation”, a group of poets who were opposed to social conformity and the traditional forms of poetry, Corso typically wrote poetry “on serious philosophical issues” (Olson 53). On the other hand Eliot’s upbringing was more traditional where he attended Harvard and went on to become a figure of immense influence in the literary world. Eliot’s first major poetic publication: The Love Song of J. Alfred Prufrock bares many resemblances to Corso’s postmodern poem Marriage, a poem written to criticize the philosophical issues associated with marriage.
ABSTRACT: After 350 years of continual social transformations under the push of industrialization, capitalism, world-wide social revolutions, and the development of modern science, what reasonably remains of the traditional faith in divine transcendence and providential design except a deep-felt, almost 'ontological' yearning for transcendence? Torn between outmoded religious traditions and an ascendant secular world, the contemporary celebration of individuality only makes more poignant the need for precisely that religious consolation that public life increasingly denies. People must now confront the meaning of their lives without the assured aid of transcendent purpose and direction. The resulting sense of absence profoundly marks the contemporary world. Confronted with the theoretical problems posed by the absence of absolute values, and the historical problems posed by contemporary social movements, Camus dramatized the urgency of developing guides to humane conduct in a world without transcendence. He continued to believe that only when the dignity of the worker and the respect for intelligence are accorded their rightful place can human existence hope to realize its highest ideals, and our life find the collective meaning and purpose that alone can truly sustain us in the face of an infinite and indifferent universe.
Slezak, P. "Gods of the State: Atheism, Enlightenment and Barbarity." Politics and Religion in the New Century: Philosophical Reflections (2009): 20. Web. 20 Oct. 2012.
While the technocratic paradigm alone has indirectly incited the “growing awareness that scientific and technological progress cannot be equated with the progress of humanity and history”, Pope Francis calls on current civilians to rouse from their dormant lifestyle habits and take action before the entire civilization relies on “new forms of escapism to help endure the emptiness” that technology is slowly spreading—the very same emptiness found in the characters from Brave New World ( Francis
The poem “The Love Song of J. Alfred Prufrock” written by T.S. Eliot is a depiction of sadness and a disillusioned narrator. While reading this poem, one senses that the narrator is disturbed and has maybe given up hope, and that he feels he is just an actor in a tedious drama At the very beginning of the poem, Eliot uses a quote from Dante’s “Inferno”, preparing the poem’s reader to expect a vision of hell. This device seems to ask the reader to accept that what they are about to be told by the poem’s narrator was not supposed to be revealed to the living world, as Dante was exposed to horrors in the Inferno that were not supposed to be revealed to the world of the living. This comparison is frightening and intriguing, and casts a shadow on the poem and its narrator before it has even begun. J. Alfred Prufrock is anxious, self-concsious, and depressed.
T.S. Eliot’s “The Love Song of J. Alfred Prufrock” is an ironic depiction of a man’s inability to take decisive action in a modern society that is void of meaningful human connection. The poem reinforces its central idea through the techniques of fragmentation, and through the use of Eliot’s commentary about Prufrock’s social world. Using a series of natural images, Eliot uses fragmentation to show Prufrock’s inability to act, as well as his fear of society. Eliot’s commentary about Prufrock’s social world is also evident throughout. At no point in the poem did Prufrock confess his love, even though it is called “The Love Song of J. Alfred Prufrock”, but through this poem, T.S. Eliot voices his social commentary about the world that Prufrock lives in.
Since the beginning of time, religion has played one of the most significant roles within human existence and has been believed to be the source whereby our governing laws have been derived. However, dating back to as early as the 3rd to 6th century, Greek philosophers inclusive of Diagoras of Melos, Euhemerus, alongside the schools of Hindu philosophy, Samkhya and the Greek Cyrenaic School were all amongst some of the first who did not accept the idea of God (Friedrich, 1942, 25). In the 7th century and during the Early Middle Ages, undergoing the Golden Age, the idea of knowledge was emphasised amongst the Muslim world, translating and collaborating knowledge from all over the world, giving rise to a group of people known as the Dahriyya who were the ‘holders of materialistic opinions of vari...
To move beyond these ideas that have corrupted our society, we must see that we cannot seek the answer to our conflict in the ideas that have caused the conflict. We must embrace new ideas by understanding the human experience throughout history and embracing the mystery of God.
Throughout the course of history, man has looked to religion for answers. Curiosity as to how we got here and why we are have driven people to seek out answers to these somewhat unanswerable questions. Over the past few thousand years, several varying religions have been established, some more prominent than others. Many of them share a similar story of a divine creator who has always been and will always be. In the case of Christianity, whether true or not, it has proven to be beneficial to society as a whole. The Bible set the standard for the moral compass that humans live their lives by to this day. The key fundamental problem with religion, although not the fault of religion, is that man has often used it as a gateway to power and prominence. In the case of the 18th century Gallican church, the French were abusing their religious powers, thus creating vast inequality throughout France, which eventually led to a rebellion against the church, and the eventual destruction of the church within France.
In a time where industry was at a peak, and the wealthy citizens, or bourgeois, were getting richer and richer, religion was being used as a way to make money and ensure the power of the upper class, while the lower class proletariats could but watch their lives fade away into the horrific conditions of the working class, with little hope due to the lack of lower class education.[2] As religions spread out freely, the authoritarian peoples frequently used their power to embrace religion as a moneymaker, and prevent liberty from turning ...
T.S. Eliot, a notable twentieth century poet, wrote often about the modern man and his incapacity to make decisive movements. In his work entitled, 'The Love Song of J. Alfred Prufrock'; he continues this theme allowing the reader to view the world as he sees it, a world of isolation and fear strangling the will of the modern man. The poem opens with a quoted passage from Dante's Inferno, an allusion to Dante's character who speaks from Hell only because he believes that the listener can not return to earth and thereby is impotent to act on the knowledge of his conversation. In his work, Eliot uses this quotation to foreshadow the idea that his character, Prufrock, is also trapped in a world he can not escape, the world where his own thoughts and feelings incapacitate and isolate him.
Religion has made people blind, dumb and deaf to the reality. They have faith without reasoning which is blind. On the contrary, it has often made people to become bigots and fanatics. Bigotry and fanaticism have led to persecution, inhuman treatment and misery in the past.
middle of paper ... ... What can be said is that Eliot's poetry, as misinterpreted, misread, and misunderstood as it may be, is a quintessential cornerstone in modernist thought, a fragment in the puzzle, which may yield an emergent whole, though it may not be fully grasped. Works Cited Eliot, T. S. & Co. Wasteland, Prufrock, and other poems.
T.S Eliot, widely considered to be one of the fathers of modern poetry, has written many great poems. Among the most well known of these are “The Waste Land, and “The Love Song of J. Alfred Prufrock”, which share similar messages, but are also quite different. In both poems, Eliot uses various poetic techniques to convey themes of repression, alienation, and a general breakdown in western society. Some of the best techniques to examine are ones such as theme, structure, imagery and language, which all figure prominently in his poetry. These techniques in particular are used by Eliot to both enhance and support the purpose of his poems.