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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
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.
Effectively addressing the central issues found in The Song of Roland, such as the seeming cruelty of fortune and whether any good can come from war, requires seeking answers and points of comparison from major philosophy of the age. By placing the principles of Boethius’ Consolation of Philosophy and the motivations and actions of Roland in The Song of Roland into conversation, it is possible to extrapolate the applicability of principles within Boethius to Roland’s actions, and to the role of Fortune in the battle and its aftereffects.
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.
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.
An Aristotelian Tragic Hero is characterized by seven different aspects; the tragic hero must have noble stature, be good but not perfect, have an error in judgment, have a downfall, go through catharsis, their punishment must exceed crime, and the audience must feel fear and pity for the character. The two plays Oedipus Rex and Antigone by Sophocles show the qualities of a tragic hero according to Aristotle using Oedipus and partially Antigone. The tragic hero title does not apply to a character that does not represent one or more characteristics. Antigone only represents some qualities of an Aristotelian Tragic Hero, whereas Oedipus represents all of the qualities.
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 outcome of choosing good or evil can not be seen as favorable or just.
“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.
Since they can never get the only value that matters which is happiness, any earthly power they have is not actually power at all. Therefore, evil people do not exist. To this Boethius agrees, but argues that wicked people harm the virtuous and are not punished at all. Philosophy replies to this by saying that the punishment for the wicked is their non-existence. They are punished by the deeds they do themselves.
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.
...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.
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.
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:
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.
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