Brennan Vacek
Mrs. Wells
Honors English II
14 May 2017
The Narcissistic Mind of Edmond Dantes According to the U.S. National Institutes of Health, 6.2% of America’s population suffers from narcissistic personality disorder. These individuals are subjected to a plethora of symptoms detrimental to their interactions with others, including a grandiose sense of self-importance and a complete lack of empathy towards others. While these symptoms are understandably malignant towards those who possess them, even those not afflicted are affected due to the disorder’s tendency to conflict with social interaction. In literature, this affliction is demonstrated by the protagonist of The Count of Monte Cristo, Edmond Dantes, as he casts aside his empathy
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His presumption is most evident in his talk with Monsieur de Villefort following the rescue of Villefort’s wife and child. In describing his intentions, Dantes remarks that most men cannot see those who have been placed above kings and ministers by God. When Villefort asks if he is one of those extraordinary men, Dantes responds, “Yes, I’m one of them, and I don’t believe any other man has ever found himself in a position like mine. The domains of kings are limited by natural barriers or changes of customs or language. My kingdom is as large as the world” (Dumas 211). With this statement, Dantes is assuming to be above all others due to his belief in being divinely sent and free of restraints that confine others. His assumption of being in this unique role essentially acts as a means for him to elevate his status to be greater than otherwise possible. This illusion of grandeur is a clear demonstration of narcissism, as Dantes is using this rationale as a justification for actions that he would have otherwise considered infeasible. Dantes also displays a similar notion following being insulted at the opera by Albert de Morcerf. When Beauchamp, Albert’s friend, attempts to ask Dantes on information regarding why Albert is angered, Dantes shuts him down and remarks, “The Count of Monte Cristo [Dantes] is commanded only by the Count of …show more content…
When petitioned to change his plans by Mercedes and Maximilien, Dantes’ concessions are marked by immense feelings of desolation and incompletion. As Mercedes is praising him for sparing her son’s life, Dantes wearily replies, “You say that without knowing the greatness of the sacrifice I’m making for you, Mercedes. Suppose the Supreme Maker, after creating a third of the world, had stopped there to spare the tears of an angel who would otherwise have wept over our crimes one day… if you imagine all this, you still won't have any idea of what I’m losing by losing my life at this time” (Dumas 379). Dantes’ change of plans causes depressive feelings far beyond what is typically expected. A similar emotion of misery is described when Dantes gives in to the requests of Maximilien and remarks, “God punishes the indifference of men who remain cold and proud before the terrible spectacles He presents to them. I laughed, like an avenging angel, at the evil men do to one another, but now I myself have been bitten by the serpent I was watching” (Dumas 402). Although not as depressive in tone as his previous utterance, Dantes is describing a realization of his own flaws and a belief in being reduced to the same level as those he sought to seek vengeance upon. These feelings may appear to be average responses to a change in procedure, but the level of their
Descending from the first to the second level of Hell, Dante witnesses the transition to greater agony and greater punishment for the damned. Overwhelmed by the sinner’s harrowing cries and the extensive list of seemingly innocent souls given to him by Virgil, Dante beckons for two lovers to approach him, desperate for some sense of comfort. The souls are known to be the historical figures Francesca de Rimini and her lover Paolo, forever trapped in the circle of lust due to their sinful adultery. Through her words spoken to Dante, Francesca shows how she feels she has been unjustly punished and is deserving of others’ sorrow, and Dante, despite his awareness that she is a sinner, pities her. A close reading of this passage is necessary to better understand Dante’s internal battle with showing compassion where it is not deserved and Francesca’s incessant denial of her sins.
He reacts to the inscription by crying out, “Master, I said, these words I see are cruel” (Dante pg.14). By this he shows his fear of the unknown because he does not yet know exactly what he will witness during his descent. One of Dante’s truest displays of fear occurs when he sees the angels. The angels deny the travelers access to the city. Virgil even appears startled and confused by this.
For example, when Faria asks Dantes who might his disappearance may be useful to and dates replies by saying, “To no one! I wasn’t important enough” (54). He says this because he believes that he has no enemies when truly he has multiple. This trait gets him into trouble because he trusts people that he should not be trusting. Because Dantes was so naïve, Danglars was able to find out what the letter was about and use his knowledge to his advantage.
This quote symbols all feelings of sympathy and kindness have left Datnes heart as he now get revenge on all those who betrayed him. Dantes wants to be the instrument that hands out the punishment to his enemies.
Some might say that Dantes did not show great care for his status before his imprisonment, but since he is using it greatly to help accelerate his revenge process, it is easy to understand how his status is now vital. Dantes uses his power and authority greatly in the novel as he is carrying out his revenge plan, and thus will be satisfied in exacting revenge as he is highly motivated by the status that he exemplifies. Some of the most surprising revenge occurrences and plans have been given an added shock value because the person who exacted them was a person of the less tumultuous sort. Karen Hall in her article “Revenge: Will You Feel Better?”
...ards monstrous figures and sympathy towards those who seem to be tortured unjustly. In his perverse education, with instruction from Virgil and the shades, Dante learns to replace mercy with brutality, because sympathy in Hell condones sin and denies divine justice. The ancient philosopher Plato, present in the first level of Hell, argues in The Allegory of the Cave that truth is possible via knowledge of the Form of the Good. Similarly, Dante acquires truth through a gradual understanding of contrapasso and the recognition of divine justice in the afterlife. Ultimately, Dante recognizes that the actions of the earthly fresh are important because the soul lives on afterwards to face the ramifications. By expressing his ideas on morality and righteousness, Dante writes a work worth reading, immortalizes his name, and exalts the beliefs of his Christian audience.
Dante Alighieri presents a vivid and awakening view of the depths of Hell in the first book of his Divine Comedy, the Inferno. The reader is allowed to contemplate the state of his own soul as Dante "visits" and views the state of the souls of those eternally assigned to Hell's hallows. While any one of the cantos written in Inferno will offer an excellent description of the suffering and justice of hell, Canto V offers a poignant view of the assignment of punishment based on the committed sin. Through this close reading, we will examine three distinct areas of Dante's hell: the geography and punishment the sinner is restricted to, the character of the sinner, and the "fairness" or justice of the punishment in relation to the sin. Dante's Inferno is an ordered and descriptive journey that allows the reader the chance to see his own shortcomings in the sinners presented in the text.
This signifies the narcissism within Dantes’ as he would rather show his wealth then be a respectful person. This is also seen when the Count creates a credit account, were rather than have a cut off, he demand unlimited credit simply because of his enormous wealth. The Count sees himself as a Judge seen when he says “God is always the last resource” referring to his as the ultimate decider of fate. The Count is seen to be manipulative which is seen in all of his revenge plots. In order to get closer to Fernand, the Count manipulatives Fernand’s son, Albert to become friends with him so he can learn more about Fernand.
Since Adam, man has been ruled by their conscience telling them what is good and what is evil. Those who follow the promptings of their conscience are know as moral or down to earth while those who disobey their conscience are often become despicable and become slaves to their choices. This is seen throughout Alexandre Dumas’s revenge based book The Count of Monte Cristo and especially in the actions of the character Edmond Dantés. When introduced Edmond Dantés was knows as a very moral down to earth character of whom the world seemed to revolve around. However, in a series of unfortunate events towards Dantés was imprisoned on spurious charges and condemned to fourteen years in prison before escaping.
Here, Dantes finds out that Fernand married Mercédès and had a son, Albert. This angers Dantes because his fiancée married one of the men who maliciously denounced him and causes his suffering. Starting Dantes plan for revenge, he uses Fernand’s son, Albert, to be reintroduced to the Parisian society as his alias, The Count of Monte Cristo, “Will you undertake, my dear Monsieur de Morcerf,... to introduce me to the world which will be so foreign to me when I arrive in France?” (159). Dantes befriends Albert to use him as a pawn for revenge against Fernand and Mercédès.
For example, when Abbe Faria is talking with Edmond, he says, “I regret now, having helped you in your late inquiries, or having given you the information I did,” because “it has instilled a new passion in your heart—that of vengeance,” (Dumas p. 111). When the abbe dies, Dantes begins down the path of vengeance and hatred, culminating in his many aliases. He has an alias as the Count of Monte Cristo, Abbe Busoni, and as a clerk for a bank. Eventually, he begins to view himself as an agent of Providence, saying, “God gives me strength to overcome a wild beast like you; in the name of that God I act,” (Dumas p. 632). Dantes believes that he possesses power over life and death symbolized by the mighty elixir.
In Dante’s Inferno, the relationship between Dante the Pilgrim and Virgil the Guide is an ever-evolving one. By analyzing the transformation of this relationship as the two sojourn through the circles of hell, one is able to learn more about the mindset of Dante the Poet. At the outset, Dante is clearly subservient to Virgil, whom he holds in high esteem for his literary genius. However, as the work progresses, Virgil facilitates Dante’s spiritual enlightenment, so that by the end, Dante has ascended to Virgil’s spiritual level and has in many respects surpassed him. In Dante’s journey with respect to Virgil, one can see man’s spiritual journey towards understanding God. While God loves man regardless of his faults, His greatest desire is to see man attain greater spirituality, in that man, already created in God’s image, may truly become divine, and in doing so, attain eternality.
Dante’s Inferno presents the reader with many questions and thought provoking dialogue to interpret. These crossroads provide points of contemplation and thought. Dante’s graphic depiction of hell and its eternal punishment is filled with imagery and allegorical meanings. Examining one of these cruxes of why there is a rift in the pits of hell, can lead the reader to interpret why Dante used the language he did to relate the Idea of a Just and perfect punishment by God.
... Moreover, such belief in human reason signifies Dante's hope towards a bright society and the pursuit of God’s love as the other part of self-reflection. In conclusion, a great deal of tension and contrast between “dark” and “light” in The Inferno helps us to explore Dante’s self portrait—he fears dangerous desires and sinful darkness, but shows much courage and hope towards life since he nevertheless follows his guide Virgil to dive into horrible Hell. As shown in Canto I, such emotional reaction to dark and light symbols lays a great foundation for developing Dante’s broad and universal traits as his journey progresses.
In Italian Dante Alighieri (1265) Poem, The Divine Comedy Inferno, Translated by Mark Musa. Dante demonstrates the value of personal development which is the ability to keep a balanced life and continuously learn from past mistakes in order to create a better future. Dante begins the poem wrapped in his own thoughts and suffering but by the end of the poem he begins to understand other’s sufferings beyond his own. In his growth throughout his journey he learns about pain and sorrow that he cannot comprehend. He becomes more aware of the torture that is around him. At the beginning he appears to think that his life was horrible but by the end of the poem he seems to realize that he can make his and others lives better by becoming a better person. Dante also learns how to respect others by learning why the shades are in hell without judging them for their crimes, a few times however Dante disregards the core value of respect when he comes across a few shades that he personally disliked during that shades life time. Dante feels that a shade deserves to be psychically harm a shade when the shade does not respond. This shows complete disregard of the respect core value. The core value of excellence is also represented by Dante. The excellence core value is striving to be the best in all that you do and to always try to do everything better than the last time. As he goes through the layers of hell he learns more about life and gains courage that he lacked at the beginning of the poem.