Throughout history, men and women who have power, have been known to occasionally take part in corrupt activities. For example taking bribes to fulfill aspirations, to meet the expectations of others, and taking bribes to accomplish illegal acts; these are all activities of those who are morally depraved. In Dante Alighieri’s, The Inferno, Dante goes on a journey to find his way back to righteousness and to do that, he must walk through hell so he can learn to accept the deserving punishments for sinners from God. Dante and Virgil come across simonist in hell and Dante speaks out against the Catholic Church in cantos 19. Within cantos 22, Dante and Virgil try to find someone to talk to as the sinners are tortured. In his work, The Inferno, Dante Alighieri uses cantos 19 and 22 in order to suggest that corruption undermines the morals of politics.
Dante uses the dialogue with the historical figures in cantos 19 to make a convincing argument against the Catholic Church as a corrupt society. At the start of the journey through bolgia 5, Virgil and Dante encounter Pope Nicholas III who introduces himself as “And in truth I was a son of the She-Bear, /so sly and eager to push my whelps ahead, / that I pursed wealth above, and myself here (Alighieri 19, 67-69). Pope Nicholas III is symbolism of everything corrupt in this cantos. The symbolism of the Pope shows everything that is not of God within Catholicism. It convinces readers to stand against the Catholic Church as a corrupt society because it does not use its power to do the work of God, but rather uses its power to increase the wealth of oneself. As a symbolism of corruption, Dante places a pope amongst the simonist to condemn the Catholic Church as an entity for their acts aga...
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...ugh the same thing. The fear he exhibits makes readers feel pity towards him because he is innocent and it creates a negative view of the church and of the government in Florence. Corruption in this case destabilizes the morals of politics because Dante was cheated for a higher official to benefit.
In summation, Dante Alighieri uses cantos 19 and 22 in order to covey that the morals of politics and leaders are undermined by corruption. Dante teaches us about the history and politics of his time and he teaches us that it can influence the way society views politics and religion. Through this book we are reminded of how far society has come and how it is able to operate as it still does today. Corruption in one way or another, has a serious impact on our community and in the world, and if nothing is done to stop it, it will lead to many complications in our society.
In analyzing this gradient of morality, it is useful first to examine a work from early literature whose strong purity of morality is unwavering; for the purposes of this discussion, Dante’s Inferno provides this model. It is fairly straightforward to discover Dante’s dualistic construction of morality in his winding caverns of Hell; each stern, finite circle of Hell is associated with a clear sin that is both definable and directly punishable. As Dante moves downwards in this moral machination, he notes that
In The Count of Monte Cristo Dantès is an extremely successful young man with a great fortune ahead of him. Dantès however, clearly knowing he is blind due to love, cares nothing of the happenings around him. He is unaware of the fact that the people all around him have something against him. Dantès therefore, ends up inviting his enemy to his wedding, thus causing himself to be at harm at a place at which he knows he will be at unawares because of the “love that blinds him”. Therefore, Dantès is a tragic hero because it is his fault that he wasn’t aware that the people all around him were plotting against him.
...a vice. The virtue of courage, then, lies at the mean between the excessive extreme of rashness, and the deficient extreme of cowardice. Reason often calls for us to take sides on moral issues, however, Dante illustrates the extremity of moral demands that Christianity makes on human beings, who are perpetually fallible. He reflects that the world beyond the present one, is, like reality, rational and orderly, and the poem allows us to view this certain, orderly world.
Dante lived in a time of intense political strife and competition over land, resources, and people. Many factions competed for power in the region, including the Holy Roman Emperors, an organization of “german aristocrats who claimed an ancient right to rule Christendom” (Moss, Wilson p. 174), the Papal authorities in Rome, lead by the controversial and power hungry Pope Boniface VIII, and smaller groups in city-states such as Florence, Tuscany and Rome. These groups were often made up of noblemen and other aristocracy in the cities that desired to consolidate local power under a “small, select group” (Moss, Wilson p. 174) that would allow them to exercise their will on the cities’ populace. Another class that emerged in the period was the merchant class, impelled by the increasing move towards urban centers and the lessening control of local feudal lords and vassals, in favor of more overarching rule by kings over a wider area. This rise in consumerism and capitalism lead to a desire for power by the merchant class to “establish a system of rule that would protect their newly acquired wealth.” (Moss, Wilson p. 174)
(For clearer explanation in this essay, Edmond Dantès refers to Edmond Dantès and what he becomes later novel after his symbolic death in prison, the Count of Monte Cristo.) In action of his revenge, the murder of Caderousse’s wife, Monsieur le Marquis de Saint-Méran and Madame la Marquise de Saint Méran, Héloïse de Villefort, and Barrois happen with no from remorse Dantès. These victims most had nothing to do with the Dantès directly. They were just pawns of his little game of revenge. “The problem of innocent suffering does not trouble Monte Cristo, even though his revenge wreaks devastation on whole families.”(Aubrey 2) Even though he is sent to prison wrongfully, he should not be able to ruin so many lives for his act of revenge. Also, over the course of the book, he confuses his desire for revenge and claims various times that his revenge is for justice. “Revenge is mostly about “acting out” (typically through violence) markedly negative emotions. Revenge is, by nature, personal; justice is impersonal, impartial, and both a social and legal phenomenon.” (Seltzer 1) Revenge is the thing that clouds his morals most, and the fact that he even thinks he is God-like for most of the story shows how disconnected he is, morally. “Dantès puts himself in a position that is god-like to exercise complete
When one thinks of God as a synonym of love, it is then easy to understand why Dante chose fraud as the worst of sins; the act of fraud then serves as an antonym of love. The most relevant example of fraud can be found in Lucifer’s betrayal of God. He was Lucifer’s master, and even though Dis was heaven 's most beautiful angel, greed led him to betray his own master. The fact that an angel, a Celestine creature was lured by greed into betraying his omnipresent master, indicates that of all sins, fraud is the most severe of all. Since Lucifer’s betrayal was directly aimed at the creator of every living thing, it then transforms Satan’s disloyalty into a marker that denotes the most precarious side of human nature. In terms of severity, after Lucifer’s actions, Judas Iscariot is the figure best known for betraying a member of the divine trinity, in this case, his master Jesus Christ. Then, the reasoning behind the incorporation of Iscariot into the narrative becomes clear as well as why he was situated as a central figure. By Dante choosing to place Judas directly in Lucifer’s frontal mouth, and having Lucifer chew his skull for eternity, one sees the dire consequences of betraying God. Dante’s decision to include Brutus and Cassius in the narrative is less apparent, yet it can be traced
“How stern the power of Almighty God who crushes sinners with such righteous blows(Canto XXIV lines 109-110)!” In Dante’s Inferno, Dante Alighieri describes a trip through Hell, visiting the various sinners and circles of Hell. Dante also uses many experiences and beliefs from his real life to enrich his views of Hell and his idea of Divine Punishment. Dante’s perception of Divine Justice includes sinners whom he places in Hell for committing crimes without regret, they are placed lower in Hell according to the severity of their sins. Dante is not always just in his placement of sinners, his personal grudges and archaic Catholic beliefs get in the way of true Divine Justice.
In the famed author William Shakespeare’s playwright Julius Caesar, we are introduced to an extraordinary plot of a powerful ruler, Julius Caesar, who gained power through astonishing victories and remarkable strategies but fell victim to betrayal. The betrayal that led to his demise was led by some of the very people that surrounded him the most, even some people that he considered as friends. The theme of betrayal and the notion of friendship and its validity are both topics that are worth examining but perhaps the most prevalent topic that drives this plot is the image of Caesar. Caesar ascended into power after a long period in Rome where the rise of tyranny had been fought systematically and physically. He had to not only be a powerful leader but also a wise politician when it came to his decisions. His image tarnishes more and more as his power increases and he too chases after it. He becomes so ambitious over power that he begins to feel immortal and free from danger. His conspirators do not just want him out of power for the simple sake of it but because some of them, either persuaded or not, earnestly believed that Julius Caesar’s death would save Rome not hurt it. What makes this playwright’s so extraordinary is not the dynamic drama alone, but also the depiction of Julius Caesar and how even in the monstrosity of his murder, his image was still arguable causing division amongst men. Although William Shakespeare has, for a very long time now, been known for his great writings it is clear that he himself depicted a ruler that would win favor in the eyes of the great Italian political philosopher and writer Niccolò di Bernardo dei Machiavelli but not the profound Italian writer Baldassare Castiglione. Both writers wrote ab...
Dante’s experiences in Inferno reflect the battles that everyone of Christian faith faces in their everyday life. We are all challenged by these sins daily. Dante mentions the” journey of our life” on page one; he means everyone’s journey in life to find God. Dante teaches us that we must face sin in order to live a virtuous, proper life. Sin is represented as the dark forest that surrounds Dante when he has lost his path. Virgil is the light of God guiding him through the dark forest. Virgil also represents your significant others in life, as they are the ones who keep you on the correct path. No one can find the path alone.
Dante’s work Inferno is a vivid walkthrough the depths of hell and invokes much imagery, contemplation and feeling. Dante’s work beautifully constructs a full sensory depiction of hell and the souls he encounters along the journey. In many instances within the work the reader arrives at a crossroads for interpretation and discussion. Canto XI offers one such crux in which Dante asks the question of why there is a separation between the upper levels of hell and the lower levels of hell. By discussing the text, examining its implications and interpretations, conclusions can be drawn about why there is delineation between the upper and lower levels and the rationale behind the separation.
Dante's "Inferno" is full of themes. But the most frequent is that of the weakness of human nature. Dante's descent into hell is initially so that Dante can see how he can better live his life, free of weaknesses that may ultimately be his ticket to hell. Through the first ten cantos, Dante portrays how each level of his hell is a manifestation of human weakness and a loss of hope, which ultimately Dante uses to purge and learn from. Dante, himself, is about to fall into the weaknesses of humans, before there is some divine intervention on the part of his love Beatrice, who is in heaven. He is sent on a journey to hell in order for Dante to see, smell, and hear hell. As we see this experience brings out Dante's weakness' of cowardice, wrath and unworthiness. He is lead by Virgil, who is a representation of intellect. Through Dante's experiences he will purge his sins.
...ion. Dante cites now-historical and mythological figures to exemplify the sins and to make for the better understanding of sin to even the most inept of readers. This work stands alongside The Bible as one of the greatest religious-literary masterpieces of all time.
... Moreover, such belief in human reason signifies Dante's hope towards a bright society and the pursuit of God’s love as the other part of self-reflection. In conclusion, a great deal of tension and contrast between “dark” and “light” in The Inferno helps us to explore Dante’s self portrait—he fears dangerous desires and sinful darkness, but shows much courage and hope towards life since he nevertheless follows his guide Virgil to dive into horrible Hell. As shown in Canto I, such emotional reaction to dark and light symbols lays a great foundation for developing Dante’s broad and universal traits as his journey progresses.
...te become surer of himself and less of a coward. Dante lost respect for some of the shades, at the beginning of the poem he spoke with respect to the shades and pitied them immensely. Towards the ending of the poem Dante lost most respect for the shades and went as far as kicking a shade in the head demanding that the shade answers him. This shows a decline in the value of respect rather than gaining more knowledge in how to be respectful. Excellence is a core value related to personal development and Dante shows in increase in excellence as his journey comes to an end. Over all Dante’s character improves by the ending of the poem. Though he has been through hell he comes out with a new understanding of life, appears less depressed and more courageous.
According to Niccolo Machiavelli’s, The Prince, there are five traits that make up a successful leader. The five traits that are necessary in determining a leader’s success involve being feared, being virtuous, having the support of the people, having intelligence and the use of arms. In this paper, I will argue that the Duke Vincentio of William Shakespeare’s, Measure for Measure, is an ineffective leader because he loses virtue acting deceitful and spying on his subjects as a friar. Also, when he realizes that his people do not fear him, he allows for Angelo to come so that he can win their respect by becoming the better option of the two. It is portrayed by his constant presence in the play as the friar, that instead of earning the support of his people, he treats them as puppets and himself as the master puppeteer.