Document B clearly says, “If a man put out the eye of another man, his eye shall be put out.” What justice can be clearer taking what was taken? Plato’s true utopia idea of Revenge would be an equal punishment inflicted upon the original sinner. This concept is also present in the Count of Monte Cristo. After D... ... middle of paper ... ... always justice, and there is usually more emotion involved in the revenge and thus the revenge hurts more than the original crime hurt. As seen through the documents and The Count of Monte Cristo, revenge is most often not the same as justice, but can take form in the idea of justice through the coined phrase “an eye for an eye.” Dumas’ excellent writing portrays the Count’s dealings with revenge, love, justice, and providence.
Dionysus’ wishes to prove his nobility by punishing those he is nonetheless related to and having no mercy. Dionysus knew of Pentheus’ lack of respect for him and instead of proving himself, chose to create a wicked and sadistic plan in which he could prove to Pentheus his authority. Dionysus is seen using those near
The second thing that Homer is trying to say in the Iliad is that anger can lead to the alienation from the society. The wrath of Achilles is provoked by Achilles' sense of honor as a result of discord, which leads to the warrior's alienation from the Greeks and eventually from human society. In the Iliad, the origin of Achillies' anger is a direct result of the action that he perceives as an attack on his personal honor. Agamemnon takes Briseis from Achilles. In response, Achilles renounced from the war, making a bif... ... middle of paper ... ...revenge.
Hesiod states, "even so as a bane for mortal men has high-thundering Zeus created women, conspirators in causing difficulty." And thus the first woman was named Pandora, Allgift,-"a calamity for men who live by bread." And so Pandora and all the evils of the world, except Hope, were released into the world by a punishing Zeus. Hesiod explains how formerly the tribes of men lived "remote from ills, without harsh toil and the grievous sickness that are deadly to men." From Pandora descended the female sex, "a great affliction to mortals as they dwell with their husbands- no fit partners for accursed Poverty, but only for Plenty."
Hieronimo does his best to maintain a civil attitude towards incrimination and justice, but his plans for revenge lay waste to the very law he professes to adore. A series of carefully plotted steps, coupled with thoughts of revenge, reveals the descent of Hieronimo into madness and thereby fueling his rejection of justice. As Hieronimo contemplates his actions, he begins arguing with himself and the gods over the death of his son. He brings his case before the heavens questioning the effective nature of justice. This is the first instance where Hieronimo is doubtful of justice.
Aeschylus’ Prometheus Bound portrays a greek god detained by a superior for disobedience against the latter’s rule. On the other hand in Euripides’ Hippolytus portrays lust and vengeance of the gods and the extent that they can go to to avenge it. In Prometheus Bound, all the characters are keenly aware of the power of Zeus: his name is invoked as the one who decided on the punishment for Prometheus and his wrath is sensed by the others. For example, Prometheus describes Zeus as “hard-hearted” and “in constant anger with an unbending mind”. Under Zeus’s rule, Prometheus stole fire and then gave this element to humans, thereby upsetting the existing paradigm Zeus ruled.
revenge itself is lost;”(Homer 232) by doing so Homer emphasizes Achilles regret for sending Patroclus to fight instead of himself. Now, broken down over his friend’s death brings a climatic seen in the story because Achilles is known for vengeance. This goes to show that when someone is deep in pain that sometimes the person will do anything to revenge the fallen. Homer also introduces a side of Achilles that audience probably wouldn’t have thought could’ve happen. In the remorse for Hector’s death, Priam, Hectors father begs and pleads for his son back, “These words soft pity in the chief inspire, Touch 'd with the dear remembrance of his sire.
Kant published Groundwork of the Metaphysics of Morals in 1793 which is heavy on the philosophy of morality. Alongside Kant, we will be looking at Bedau and Marshal suggestion that Kant’s two ideals is at odds with each other. These two, being his ethics idea versus his theory of punishment. Marshall’s use of the 8th amendment with regards to the death penalty being legal versus ethical is also well played. In the midst of these oppositions Pojman’s Kantian argument will be mentioned as well in which it depicts what some believe a huge exception to the death penalty or severe punishment in general.
This is further exemplified by the Montresor family motto, “nemo me impune lacessit,” which translates to, “no one dare attack me with impunity.” Here lies the main reason for Montres... ... middle of paper ... ...s story there are many different themes, the one which stands on its own is revenge. The need for revenge is what consumed Montresor to the point of insanity. The method by which he obtained vengeance was brilliant, yet horrific. However, the perfection of the plan’s execution could not prevent his feelings of pity once Fortunato’s spirit had been broken. It can be seen from this story that revenge, though often a tempting solution, is never the best one.
Revenge in Aeschylus' The Oresteia Trilogy and Sophocles' Electra The act of revenge in classical Greek plays and society is a complex issue with unavoidable consequences. In certain instances, it is a more paramount concern than familial ties. When a family member is murdered another family member is expected to seek out and administer revenge. If all parties involved are of the same blood, the revenge is eventually going to wipe out the family. Both Aeschylus, through "The Oresteia Trilogy," and Sophocles, through "Electra," attempt to show the Athenians that revenge is a just act that at times must have no limits on its reach.