When I took this class I came in with no knowledge of photography. To me pictures were just a piece of film from the past. I never appreciated photography until I entered this class and viewed the pictures from the book and visited the New York Historical Society with photographs from Milton Rogovin. His exhibition truly surprised me. When I heard about this trip I thought it was going to be another museum visit. The second I entered his exhibition I see a huge wall with two people dancing the trance. That picture really started my trip positively. As I started to look around I noticed that all of his pictures were of people. Every picture had sadness to it. These photographs really touched me. They each have their own story to tell. In the beginning I was wondering why Rogovin took photographs like that but until later I realized what his point was. These people were all from lower classes. No one ever pays attention to poor people and these photographs really made these people feel like they were worth something. Rogovin said that these were “the neglected people and places of Buffalo, NY.” When I saw these pictures it seemed so real and natural. Rogovin did not have to do much to make these photographs mean something because automatically I felt something for these people just by looking at their faces. There were pictures of mothers with children, fathers with sons, friends with friends. Rogovin loved to see people grow through his pictures. He loved the way life could change so drastically in such a little time. He had a lot of photos that consisted of more than two sets. They all started off with the people being young and ending with them grown up. It was like a story of their life in just a couple of photographs. His work is amazing and it really did bring light to these people. It was very difficult to choose one photograph since I admired all of them and they all were touching pictures. But the one that really touched me was photo #16.
This set consisted of four photos. It was a mother with her daughter and it ranged from years 1972-2001. I first looked at this picture without reading the story or listening to the summary. I wanted to compare my view to what was actually happening.
in a test of whether any social institution can survive in the face of a threat to its supremacy. In contrast, the strongly Puritan John Milton describes the structure of society as a least among evils; it forms the "scaffolding" which, "when the building is finished," is only a "troublesome disfigurement" to man's own ability for good (Milton The Reason of Church-government qtd. in Fish 534). The conflict in Paradise Lost juxtaposes man's submission and faith with his sensuousness and
The Fall of Man in Eve Speaks and Paradise Lost Over the course of time, there have been many interpretations of man's fall from grace, as told by the Bible. Among the literary interpretations are those of John Milton's Paradise Lost and the American poet Louis Untermeyer's "Eve Speaks." John Milton's epic poem deals with the entire story of man's fall from grace, including background for Satan's motives. Louis Untermeyer's "Eve Speaks" was written about Eve's thoughts, many years after
the nature of the universe, planting ideas in Adam’s mind he did not have before. These ideas concern the theories of Ptolemy, Copernicus, and Galileo, much in dispute in Milton’s time. Though Milton seems to advance the Ptolemaic theory of the universe in Paradise Lost , the debate over which system Milton truly believed in is not the most important aspect of Raphael and Adam’s discussion in Book VIII. Knowledge is the true topic. What and how much can humans know? Knowledge is the cornerstone
eat" (PL IX.781). With these four monosyllables, Milton succinctly announces the Fall of Eve in Paradise Lost. Eve's Fall, however, is far more complex than a simple act of eating, for her disobedience represents a much greater loss of chastity. Indeed, Milton implies that the Fall is a violation not only of God's sole commandment but also of Eve herself, for Milton implicitly equates Dis's ravishment of Proserpina with Satan's seduction of Eve. Milton weaves the Proserpina myth, as told by Ovid in
A Crime of Fate In Paradise Lost, Adam and Eve commit the first sin, and from this point on, all other sins are mere copies of this. Alexander Pope uses this to his benefit when he depicts the crime in The Rape of the Lock. By alluding to Milton’s work, Pope is able to comically refer to the cutting of a lock of hair as a tragic and epic event. In doing this, he paradoxically assumes that the crime is not one of personal fault, but one fated to happen by God, just as in Paradise Lost. “What
the fallacies in his argument. She does not have the tools to combat Satan's superior intellect. With Eve's faith in God severely shaken and her hopes raised for the future, her decision to eat of the tree is a foregone conclusion. Works Cited Milton, John. Paradise Lost. The Norton Anthology of English Literature: The Major Authors. Ed. M. H. Abrams. 6th ed. New York: Norton, 1990. 770-71.
and nature can best be discussed when we look at Milton's pre-fall descriptions of Eden and its inhabitants. Believing that fallen humans could never fully understand what life was like in Eden and the relationships purely innocent beings shared, Milton begins his depiction of Paradise and Adam and Eve through the fallen eyes of Satan: So little knows Any, but God alone, to value right The good before him, but perverts best things To worse abuse, or to thir meanest use. Beneath
guilt of her own. However, she fails. We all must know what it feels like to fail in an argument, yet we still test situations like these sometimes when we do not want to accept full responsibility for something that has gone wrong. Works Cited Milton, John. Paradise Lost. New York: W.W. Norton, 1993.
Reaction in Milton’s Paradise Lost and Shakespeare’s Hamlet and Macbeth It goes without saying that we all react to the experiences that we have. What differs from person to person is how those experiences affect our being and what each of us takes from those experiences and how we apply it to our lives from that point on. We see this happening not only in our own lives, but also in literature. The characters from Shakespeare’s Hamlet and Macbeth and those from Milton’s Paradise Lost show
Passion to Change the World in John Milton's Paradise Lost The world I see around me every day is one based on reason, scientific principles, tolerance, freedom, and most of all, a deep-rooted skepticism toward any form of absolute truth. When I think about Paradise Lost, I cannot help but to ponder what implications Paradise Lost has in this cold post-modern world. The world was a very different place in 1666, and not to say Milton’s ideas where meaningful to everyone in the 17th century
The seventeenth century poet, John Milton, takes the attitude common to the time period while portraying Eve in Paradise Lost. This epic, telling of Adam and Eve's fall from Paradise and the story of creation, constantly describes Eve as a weak individual, while Adam is often compared with God. The idea of women's inferiority has been fixed through time, making Milton's characterization of Eve not surprising, but rather expected and accepted. However, Milton shows a suggestion of women's inner
Milton's Passage Works Cited Missing In this passage Milton surveys the battlefield after the inconclusive first day of fighting between the rebellious third of the angels and the equally-sized contingent God has sent to face them. The purpose is to portray the disarray and destruction caused by the battle, especially on the side of the fallen, and to contrast that chaos and baseness with the dignity and honor of the champions who defeat them. Little has been accomplished by the fighting, except
Adam. Works and Sorces Cited Frye, Roland Mushat. God, Man, and Satan. Princeton: Princeton University Press, 1960. Langford, Larry L. “Adam and the subversion of paradise.” Studies in English Literature, 1500-1900, 34: 1 (1994): 119-135. Milton, John. ‘Paradise Lost.’ 1674. Norton Anthology of English Literature. 7th ed. 2 vols. New York: Norton, 2000, 1: 1817-2044. Wright, B.A. Milton’s ‘Paradise Lost’. London: Methuen & Co. Ltd, 1962.
speech. These lines stand out because of the spondees at the end of both of them. Eve’s language is drastically altered when she partakes of the forbidden fruit. It becomes permeated with blasphemy, self-praise and selfish words. Works Cited: Milton, John. Paradise Lost. in The Norton Anthology of English Literature, M. H. Abrams, ed. New York: W. W. Norton and Company, 1993. 1594-5.
Satan’s Myth of Free Will in Paradise Lost Milton, through Satan's soliloquies in Book 4, shows that Satan's idea of free will is a facade, and God carefully manipulates him to fulfill his plan of Adam and Eve's fall. While speaking, Satan inadvertently places doubts in the reader's mind that his will is free. Satan proves through his actions that God created him to act in a very narrow range, even though he himself does not realize this. The combination of pride, ambition, abhorrence of subordination