234). Though it was difficult to see past his arrogance, he did all he could to fix the actions that were caused at his hands, however it still didn’t stop the will of the gods. Even after his efforts were not enough, he came to understand his losses was done at his hands for he admits, “Whatever my hands have touched has come to nothing. Fate has brought all my pride to a thought of dust” (Sophocles, Exodus, pg. 245).
If he were to view his fate decreed upon him as punishment, for the rest of forever, then he would only sicken an already terminally ill situation (speaking metaphorically of course). Sisyphus starts to find meaning in his work, starts to enjoy his work, almost to take pride in his work, like a true laborer. Mersault is like Sysiphus, in many ways. The only real notable difference is that Sisyphus has been punished by the gods, whereas Mersault does not believe in god. Mersault is indifferent to his situation, as is Sisyphus, as apparent from Camus’ description.
Marlow saw Kurtz's death as "...a moment of triumph for the wildernes, an invading and vengeful rush, it seemed to me, I would have to keep back alone for the salvation of another soul"(Longman p. 2243). Now the lie is not only justified but honorable. Marlow's more noble self - his spiritually attuned nature - tells us early on that, "You know I hate, detest and can't bear a lie, not because I am straighter than the rest of us, but simply because it appalls me. There is a taint of death, a flavour of mortality in lies - which is exactly what I hate and detest in the world - what I want to forget." (Longman p. 2210).
Question: Sir John Sheppard comments that Oedipus behaves normally, commits an error in ignorance and brings suffering upon himself. He declares that "Oedipus suffers not because of his guilt, but in spite of his goodness.” What is your opinion of this comment? I disagree with this statement. To a certain extend, I think Oedipus’s suffer is what he deserved. No one can be held fully responsible for actions committed under some kind of external constraint, and for the case of Oedipus, such constraint might be exerted by god.
The gods cause Creon's destruction, acting in a just and logical way to the blasphemous deeds he committed. His destruction is very much in his own hands, despite the many warnings he receives from advisors such as Tiresias ("you have no business with the dead"), Haemon ("I see my father offending justice - wrong") and the Chorus ("could this possibly the work of the gods?" "good advice, Creon, take it now, you must"). He drives head long into it, ignoring those who counsel him. His inability to listen to others is very critical to his downfall, as we see in his rebukes to the Sentry for example ("Still talking?
Through Dostoevsky’s analysis, humans are all capable of causing suffering because we are innately evil, but humans are also capable of lessening it. He demands humans forgive one another, not through “laceration”, but to protect both the victim and abuser because every man has the darkness in his soul that is capable of the same evil. If man were to kill himself, it would not lessen the suffering that exists. Only through acts of active love that are subservient to God and work for the betterment of man. Dostoevsky believes that complete free will leads to the idea that “everything is lawful”, he says you can neither
The reaction of each king to Antigone's death and the carnage that ensues shapes the conclusion of each play literally and thematically. Creon in the original play repents belatedly after learnin... ... middle of paper ... ... seems to suggest that morality must or will be compromised. For Sophocles, morality helps to reinforce order, but on a cosmic, and in many ways absurd, level. Creon is forced to submit to the laws of jealous, fickle, inconstant gods. Antigone is the only advocate for the god's place in judgement over mankind and her reward is an untimely death.
“This debt we pay to human guile; With torn and bleeding hearts we smile,”Those hearts are not just torn but also bleeding which means they haven’t really done anything to patch up the wound, which means they are enduring treatment in order to avoid an even worse consequence.”Why should the world be overwise”. He is led to the conclusion that the world is too ignorant to accept the truth of the situation”.Nay, let them only see us, while
He is very honorable but he still is not prepared for the corruption in the world. He can’t believe that anyone would take action without reasoning the effects that could take place. Brutus can’t see motives that are less noble then is own, “Well, Brutus, though art noble; yet I see thy honorable mettle may be wrought from that it is disposed; therefore it is meet tat noble minds keep ever with their likes; for who so from that cannot be seduced? '; Brutus makes two very grave mistakes because of his high principles, he lets Antony live and worse yet he lets him speak at the funeral of Caesar. He doesn’t stir up the emotion that the people were looking for when Antony did.
As the ultimate revenge, Dionysus’ women are in such a craze that Agave murders her own son, Pentheus. The murder is aimed to destroy the body, “…tossing bits of his flesh back and forth, for fun. His body parts lie scattered everywhere” (Euripides, 1410-1411). Dionysus gets his revenge, both on the women as well as on Pentheus, by focusing on the physicality of the world, because that is what he deems as most important. Socrates does not care for the physical world and focuses his life on preserving the spiritual one.