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The concept of transformation in literature
Common theme in kafka's in a penal colony and the metamorphosis
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“Purification unto Death”:The Officer as a Jesus Figure in In the Penal Colony Most short stories deal with change and the plot is the force driving that change. In the Penal Colony, by Franz Kafka, is about the changing of governorship and most importantly, one officer's inability to adapt. Once the Explorer declines to help the Officer continue his executions, the Explorer reports to the Commandment. The Officer chooses to kill himself in order to spare the Condemned in an ironic but messianic way; however, the Officer's intentions go astray when the machine slaughters him as opposed to giving him a chance to appreciate the religious experience that the drawn out torment may enable. This turn of action by the Officer is Kafka’s way of explaining …show more content…
Since the Officer picks torture to experience the religious experience through a “slow death”, this Christ figure is self-serving, deserting his post because of the dissatisfactions that encompass him. The possibility of a spared life is brought when the Explorer does not permit the the Soldier and the Condemned man to leave the island with him. This has significant ramifications about the life after salvation, and possibly it has suggestions about the afterlife and the dissatisfactions that this expectation conveys to this life. Life may have some otherworldly purpose, some spiritual experience in the last breathe of one’s life, something to validate the dissatisfaction of life. This short story raises the question of whether the reader is persuaded by this contention, and Kafka tries it by making the Officer die in a way that hinders his claim. Even being represented as a Christ like figure no further deed is done because no one follows or care, for that matter, about the Officer’s passing. It’s the bittersweet, halfway belief that exists today in religion and the belief of Jesus
N.T. Wright: During my first semester at Northwestern College, I was assigned the book, “The Challenge of Jesus” by N.T. Wright for one of my Biblical Studies courses. This book and every other book Tom Wright has written has dramatically impacted my Christian faith. Dr. Wright has not only defended the basic tenants of the Christian faith, but also has shown how an academically-minded pastor ought to love and care for his or her congregants. N.T. Wright was previously the Bishop of Durham and pastored some of the poorest in the United Kingdom. His pastoral ministry has helped shape his understanding of God’s kingdom-vision which he is diagramming within his magnum opus “Christian Origins and the Question of God”. This series has instructed myself and countless other pastors to be for God’s kingdom as we eagerly await Christ’s return. Additionally, I have had the privilege of meeting with N.T. Wright one-on-one on numerous occasions to discuss faith, the Church, and his research. I firmly believe Tom Wright is the greatest New Testament scholar of our generation and he is the primary reason why I feel called into ministry.
To Live is both controversial and impactful in a cultural sense and the character development respectively. The author thoughtfully addresses the motif death throughout the novel and demonstrates how the motif affects the protagonist, Fugui’s character development. The moment when Long Er is executed in his presence changes his character and allows him to realize how fortunate he is to be alive, changes his outlook in life, and impacts the way he sees life at the end of the novel in contrast to the beginning of the novel.
The insight of Frankl’s ideas and meaning, have helped the other inmates physically and psychologically survive under the inhumane abuse. This is why the author and main character Viktor Frankl affected me the most during my reading of these torturous experiences. Whether he was curing ones typhus, or causally giving advice to the other prisoners, he was always thinking of others, and was seen as a courageous figure to the other individuals at the camp. For example, on page 58 Frankl talks about how he will be escaping the camp with his friend. He states how he checked on his patients one last time before his freedom and saw the sad look in one of his deathly patients eyes. He felt unsatisfied with leaving his hopeless patients and then began to tell his friend that he could not leave camp. He stated, “I did not know what the following days would bring, but I gained an inward peace that I had never experienced before. I returned t...
The author shows the reader the sea just as the sailor does as death, but more than death
...He is still anchored to his past and transmits the message that one makes their own choices and should be satisfied with their lives. Moreover, the story shows that one should not be extremely rigid and refuse to change their beliefs and that people should be willing to adapt to new customs in order to prevent isolation. Lastly, reader is able to understand that sacrifice is an important part of life and that nothing can be achieved without it. Boats are often used as symbols to represent a journey through life, and like a captain of a boat which is setting sail, the narrator feels that his journey is only just beginning and realizes that everyone is in charge of their own life. Despite the wind that can sometimes blow feverishly and the waves that may slow the journey, the boat should not change its course and is ultimately responsible for completing its voyage.
In Miguel de Unamuno’s novella San Manuel Bueno, Martyr, readers learn about the life of Don Manuel, a Catholic priest secretly holding atheist beliefs and doubts in the afterlife. Despite these disbeliefs, Don Manuel works tirelessly to help his community and is regarded as a saint by all who meet him, hence the handle “San Manuel,” which literally translates to “Saint Manuel.” Don Manuel’s struggle and affiliation with sainthood receives further analysis and context from Francisco LaRubia-Prado, who parallels Unamuno’s novella to elements of Greek Tragedy and heroism. Drawing from Unamuno’s background with Ancient Greek playwriting and Sigmund Freud’s Totem and Taboo, LaRubia-Prado argues that Don Manuel should be seen as a representation of Christ and must suffer in silence in order to play the role of the dying, tragic hero that saves the
Death is one of life’s most mysterious occurrences. It is sometimes difficult to comprehend why an innocent young child has to die, and a murderer is released from prison and gets a second chance at life. There is no simple explanation for this. Though, perhaps the best, would be the theological perspective that God has a prewritten destiny for every man and woman. In J.D. Salinger’s
To live is to experience the good and bad. For our characters in Candide, their experiences are largely negative. As the novel progresses we see through the eyes of Candide that everyone suffers, as noted by the old woman, "Just for fun, why not get each passenger to tell you the story of his life, and if there is one single one of them who hasn’t often cursed the day he was born and hasn’t often said to the himself that he was the most unfortunate man alive, then you can throw me into the sea head first." As Candide goes on his journey throughout the novel in search of Cunegonde the words of the old woman are confirmed by the tales of the injured slave outside of Surinam, the crowd of applicants within the city, Martin, the man of learning in France, Paquette, Brother Biroflee and the six kings. The words of the old woman to Candide directly show the connection between suffering and how it is unique to life. "This ridiculous weakness for living is perhaps one of our most fatal tendencies. For can anything be sillier than to insist on carrying a burden one would continually much rather throw to the ground? Sillier than to feel disgust at one’s own existence and yet cling to it? Sillier, in short, than to clasp to our bosom the serpent that devours us until it has gnawed away our heart?" Bearing and holding on to that suffering is holding on to that which makes us human.
Dosteovsky's novel Crime and Punishment depicts the Biblical account of Jesus' path to crucifixion burdened with a wooden cross through the character of Raskolnikov. After committing a cold-blooded murder he experiences mental anguish, and in a defeated state, confesses, and accepts the consequences of his crime.
They are forced to contend with the realization that their survival does not matter to nature. The correspondent comes to the realization, “When it occurs to a man that nature does not regard him as important, and that she feels she would not maim the universe by disposing of him, he first wishes to throw bricks at the temple, and he hates deeply the fact that there are no bricks and no temples” (Crane 213). While the men may try to pin their trouble on the “mythicized deity,” that really does not serve them. When discussing this, Hilfer says, “The discomfiting thing about nature is that though we can address it, our messages can only come back stamped ‘return to sender’” (251). No matter how much the men in the boat try to make sense of what is happening to them, they cannot find the being or force behind
The author’s purpose is to also allow the audience to understand the way the guards and superintendent felt towards the prisoners. We see this when the superintendent is upset because the execution is running late, and says, “For God’s sake hurry up, Francis.” And “The man ought to have been dead by this time.” This allows the reader to see the disrespect the authority has towards the prisoners.
The crucifixion periscope is one of the most read and studied stories of the gospels, second only to the story of the resurrection. Luke’s presentation of the darkest day in Christianity is appropriately not as poetic and literary elegant as some of his other writings, yet dramatic. He stresses some common Lukan themes of forgiveness, prayer and universalism.
Death is depicted as an individual’s affair, in which, neither one’s closest friends or closest blood relatives can give a hand in. Upon receiving the tragic news Everyman first approaches his friend Fellowship. At first he is hesitant to reveal his sorrow to Fellowship for he considers it too tragic a plight. After cajoling and assurances by Fellowship to stand by him in whatever situation, Everyman finally pours out his sorrow to Fellowship. Upon realizing that Everyman has been summoned by death, fellowship turns his back on Everyman ...
The concept of suffering plays an important role in Christianity, regarding such matters as moral conduct, spiritual advancement and ultimate destiny. Indeed an emphasis on suffering pervades the Gospel of Mark where, it can be argued, we are shown how to "journey through suffering" (Ditzel 2001) in the image of the "Suffering Son of Man" (Mark 8:32), Jesus Christ. Although theologians have suggested that Mark was written to strengthen the resolve of the early Christian community (Halpern 2002, Mayerfeld 2005), the underlying moral is not lost on a modern reader grappling with multifarious challenges regarding faith in the face of suffering. In his article "A Christian Response to Suffering", William Marravee (1987) describes suffering as an "experience over which we men and women continue to stumble and fall". The way we view God is crucial to the way we view suffering according to Marravee, who delineates the disparity between a view of God as an ‘outsider’ and the biblical image of God – where God is an ‘insider’ who suffers with us in our struggle. This essay seeks to explain the Christian view of suffering and the purpose suffering can have in our lives.
In Franz Kafka’s The Trial, Josef K. is guilty; his crime is that he does not accept his own humanity. This crime is not obvious throughout the novel, but rather becomes gradually and implicitly apparent to the reader. Again and again, despite his own doubts and various shortcomings, K. denies his guilt, which is, in essence, to deny his very humanity. It is for this crime that the Law seeks him, for if he would only accept the guilt inherent in being human (and, by so doing, his humanity itself), both he and the Law could move on. Ironically, this is in part both an existential and Christian interpretation of The Trial.