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Injustice practice in literary
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Guilt plays a very important part in both novels, but it appears more evidently in „The Search for M”. In this novel, both Arieh and Dani/Mullemann are children of surivors of the Hollocaust. They have been born in the aftermath of the horrors of the Second Warld War, in a society that has not oficially assumed a moral stance for the actions during the Hollocaust and has not convicted its war criminals. (29) Silence about the past comes not only from society, but also from their parents in their attempt to protect them from these horrors.(8) Both Arieh and Dani/Mullemann are burdened with guilt which gives them extraordinary qualities, but the origin differs for each: Arieh is able to find the guilty parties based on his intuition combined some form of partial empathy with them, with their guilt. His guilt stems from his murder of a right-wing extremist when he was young; a man he found through his detective work based on his intuition and which he stoped before he comited another crime(8). For Dani/Mulleman, guilt does not come from something he did, quite the contrary, he has not done anything wrong in his entire life. Since he was a child he has always taken the blame for other people’s actions.(8) This was taken to the extreme in adulthood , when his ability to identify the and with the guilty parties led him to take the blame for every criminal act he heard/saw/read about(8). The character of Mullemann, Dani’s alter-ego is vital in society’s
Universal recognition of the act and its moral judgement that follows allows for reaffirmation of principles and in the end, of the principle of equality. Both in „The Search for M” and in „Carte Blanche” all members of society should be treated equal and in the case of murder, the action to be judged as morally wrong and
Arthur Dimmesdale is a fictional character written by Nathaniel Hawthorne in the 1850’s from the book, “The Scarlet Letter.” Arthur Dimmesdale went through great lengths of guilt and suffering throughout the book. He is a Puritan minister who had a child named Pearl, whose mother was Hester Prynne. They hide their relationship together in the years of Pearl growing up. Arthur Dimmesdale was the only Puritan out of four main characters in The Scarlet Letter. Dimmesdale knows that he has sinned in the very beginning of the novel, but kept all his feelings inside, letting the guilt overwhelm him until the end. When he committed adultery, he knew that what he did was wrong, but at the time he had only put
In Harry Mulisch’s novel The Assault, the author not only informs society of the variance in perception of good and evil, but also provides evidence on how important it is for an innocent person experiencing guilt to come to terms with their personal past. First, Mulisch uses the characters Takes, Coster, and Ploeg to express the differences in perspective on the night of the assault. Then he uses Anton to express how one cannot hide from the past because of their guilt. Both of these lessons are important to Mulisch and worth sharing with his readers.
A term paper contrived is only as good as the sources from which it is assembled. It is from these reservoirs of knowledge that the bulk of a paper is developed. That is why it is absolutely imperative that the qualities of these sources are immaculate and relevant to the subject matter. Given my subject matter, ethical obligations and violence, it is critical to note and record the viewpoint of different philosophical ethical theories through the writings of different philosophers. Excerpts form Thomas Hobbes’ The Leviathan and J.J.C. Smart in Ethics for the Modern Life, prove to be effective in both previously matriculated qualities. Both authors give arguments for different types of ethical theories that give some aspect of significant worth to my term paper topic.
Guilt is powerful thing. A person’s whole life can be destroyed seconds after being exposed to the strength of guilt. Even though admitting a sin can seem more difficult than not, that confession can often make a world of difference in the long run. In The Scarlet Letter, by Nathaniel Hawthorne, Hester Prynne, and Reverend Dimmesdale, have two very different ways of dealing with guilt. These differences in action are what change the courses of their lives. The actions taken by one character are successful, though the actions of the other put his life in ruins. Hester confesses her sin in public, while Dimmesdale does not. This simple choice made causes a drastic change in each of their lives. When comparing the lives of Hester and Dimmesdale,
Since he cares little for the affairs of the world, claiming they do not mean anything, then justice—a major concern of the world—also means nothing to him. His actions both before and after his decision to kill a man without provocation demonstrate his apathetic view of the world, and his indifference to justice. Therefore Meursault’s search for justice, culminated by the court’s decision to execute him, remains an example to all of the inability of society to instill justice in criminals. Meursault’s perpetual refusal to acquire a sense of morality and emotion instigates skepticism in all who learn of his story of society’s true ability to instill justice in the
This paper will focus on Capital Punishment, which we will define as execution through means of lethal injection administered by an executioner to someone convicted of murder, and for the purpose of this paper murder will be established as killing an innocent person in cold blood. It will concern the dehumanization of the condemned and the inappropriateness of employing the same morality and ethicality to someone who in the eyes of the public have lost all humaneness. Dehumanization will be, for the sake of my argument, classified as depriving someone from his humanity, and by depriving them of humanness, which is essential to ethics; we fracture the foundation of morality and ethics because without humans there is no morality or ethicality. I will argue that Capital Punishment undermines ethical and moral foundations in particular Kant’s theories by dehumanizing the condemned, therefore, opposing ethical arguments supporting Capital Punishment by making morality and ethicality inapplicable to someone who has had his humanity denied to him. I will first outline the various reasons in how the condemned is stripped of their humanity by demonstrating how it violates the value of life and how using it as revenge and as a deterrent of other crimes goes against Kant’s “Practical Imperative” which states that no human being should be seen as a means to an end because this essentially strips him of the right to live for himself. I will also show how Kant’s ethical theory regarding Capital Punishment, in which he indicates that taking a human life should always be punished by taking the offenders life, has contradictions especially in respect to the head of state where the same rules do not apply to them (Avaliani). The authorities are ...
... adequate support for the controversy that all killing is morally wrong and that valuing the innocent over the guilty is devaluing human dignity and humanity itself. Moreover, if not all killing is morally wrong, and some quite acceptable, then it stands that death penalty may also be acceptable. In this way, the abolitionist contradicts himself or herself by asserting equal human dignity and worth between the innocent and the convicted that ultimately led to devaluing one human being (the innocent) to another (the guilty). As such, it would only be rational and just to offer aid to the innocent than “to those who are guilty of squandering aid” (Mappes, Zembaty, and DeGrazia 141).
Guilt is one of the emotions that explains why these two characters are so different. It shows us that although they have the same ambition and motivation for the tasks they want to complete, their beliefs, morals, and opinions make the characters, their actions, and their lives completely different.
In this essay, I will argue for the implementation of the death penalty. I will establish a clear-cut profile for a criminal to be eligible for death row. I will put forth arguments for and against the death penalty as supported by various groups and try to defend my position. I shall also try to criticize the case against the death penalty with individual arguments. Finally, I will demonstrate that no alternative to capital punishment can be reached and try to convince you for its fairness. Despite ethical and moral concerns, the issue of capital punishment must not be dismissed without serious consideration and scrutiny.
It can be hard to know what one wants to do when they’re older. There are certain things to consider, like a level of interest in the topic, how much information one would already know, how much that will be needed to know, and to take in if this is what one would want to do in their future life. I know for me when I have to think about future plans it can really worry me. I tend to get stressed out, scared, and wanting to avoid the topic entirely, even though in the back of my mind I know I need to stop running away with what I need to currently take care of. It’s a lot like in the tragedy play of Macbeth. There was so much pressure to always be something more. If a right hand man of the king wasn’t good enough, then he had to be king himself.
ABSTRACT: Both utilitarians and the deontologists are of the opinion that punishment is justifiable, but according to the utilitarian moral thinkers, punishment can be justified solely by its consequences, while the deontologists believe that punishment is justifiable purely on retributive ground. D. D. Raphael is found to reconcile both views. According to him, a punishment is justified when it is both useful and deserved. Maclagan, on the other hand, denies it to be justifiable in the sense that it is not right to punish an offender. I claim that punishment is not justifiable but not in the sense in which it is claimed by Maclagan. The aim of this paper is to prove the absurdity of the enquiry as to whether punishment can be justified. Difference results from differing interpretations of the term 'justification.' In its traditional meaning, justification can hardly be distinguished from evaluation. In this sense, to justify an act is to say that it is good or right. I differ from the traditional use and insist that no act or conduct can be justified. Infliction of punishment is a human conduct and as such it is absurd to ask for its justification. I hold the view that to justify is to give reason, and it is only a statement or an assertion behind which we can put forth reason. Infliction of pain is an act behind which the agent may have purpose or intention but not reason. So, it is not punishment, but rather statements concerning punishment that we can justify.
To begin this discussion on mortality, it is necessary to define the moral context. Therefore, for the purposes of this essay, I define the act of regularly torturing people to death without due judicial process as an affront on general morality. Discussions of Kant's views on free will would suggest that this is because taking a person's life deprives them of their free will (Newton). The act of torture, which, by definition, is an activity which the participant does not wish to engage in, also deprives a person of free will. The act of ending a person's life also deprives society of further contributions from that person which is a key element of greater enlightenment. The lack of due judicial process is more ambiguous and is not the major subject of this essay.
Human nature is a conglomerate perception which is the dominant liable expressed in the short story of “A Tell-Tale Heart”. Directly related, Edgar Allan Poe displays the ramifications of guilt and how it can consume oneself, as well as disclosing the nature of human defense mechanisms, all the while continuing on with displaying the labyrinth of passion and fears of humans which make a blind appearance throughout the story. A guilty conscience of one’s self is a pertinent facet of human nature that Edgar Allan Poe continually stresses throughout the story. The emotion that causes a person to choose right from wrong, good over bad is guilt, which consequently is one of the most ethically moral and methodically powerful emotion known to human nature. Throughout the story, Edgar Allan Poe displays the narrator to be rather complacent and pompous, however, the narrator establishes what one could define as apprehension and remorse after committing murder of an innocent man. It is to believe that the narrator will never confess but as his heightened senses blur the lines between real and ...
On formal account, human dignity is best understood in the term of legal principle. But this account does not fit the nature of human dignity because the dignity norm should not use in term of weighed and balanced like any other legal principle and value. On substantive account, however, human dignity has been represented in the idea of right. Nevertheless, this view provides some content of dignity, it fails to play an elementary role in the nature of law because it involves only with a morality critical to the law. For these reasons to build a most fundamental connection between human dignity and law, we should argue that the norm of dignity neither simply operates as one principle among many nor as a critical morality that is external to the law, but as the substantive basic norm or foundational value of the legal enterprise
If we are to be truly innocent and humble beings, we must recognize our own innate guilt as human and accept it. If we do not, we will constantly be obsessed by our “state of apparent acquittals”. Kafka, Franz. A. The Trial. Trans.