The concept of hell as “a prison-house” (Ham. 1.5.19) of “sulphurous and tormenting flames” (Ham. 1.5.6) has intrigued and frightened people for centuries. Fictional characters are no exception. Hamlet, in particular, seems very concerned with the prospect of facing the consequences of one’s actions in the afterlife. In Act 3, he is afraid Claudius will be forgiven if he dies while praying (Ham. 3.3.77-83). In his famous “To be or not to be” soliloquy, Hamlet concludes that fear of the afterlife is what prevents man from committing suicide and escaping the miseries of an earthly existence(“Hamlet”). Hamlet is also consumed by the idea of death itself- its equalizing nature, its universality, the physical process of decomposing bones and flesh into dirt. But his emphasis on the universality of death physically only underscores Shakespeare’s illustration of the variety morally. The number of different ways in which the characters in Hamlet face death demonstrates the Buddhist/Hindu principle of karma, or the law of cause and effect.
Karma is a term often used in the face of calamity, but the actual definition is neither positive nor negative. Karma is, to put it simply, the law of cause and effect. Karma is a cosmic principle that states that what happens to a person is a logical consequence of their actions. In the perspective of karma, God is not the determiner of fate, but the dispenser of fate, which is indirectly dictated by a person’s own voluntary or involuntary actions (Das). Some people, including Hamlet himself, argue that “there is special providence [even] in the fall of a sparrow” (Ham. 5.2.233-234), that fate controls everything, that fate simply plays a game with people’s lives in which they are powerless pawns. Ho...
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Das, Subhamoy. "What Is Karma? - About the Karmic Law of Cause & Effect." About Hinduism - What You Need to Know About Hinduism. Web. 14 Mar. 2011. .
"Hamlet: "To Be or Not To Be..."" Shakespeare Resource Center. Shakespeare Resource Center. Web. 14 Mar. 2011. .
"SAMPLE CRITICAL ANALYSIS." Critical Analysis Student Essays. Web. 14 Mar. 2011. .
Shakespeare, William. The Tragedy of Hamlet, Prince of Denmark. Ed. Barbara A. Mowat and Paul Werstine. New York: Simon & Schuster Paperbacks, 2009. Print.
Tiffany, Grace. "Hamlet and Protestant Aural Theater." Shakespeare's Christianity. Ed. Beatrice Batson. Waco, Texas: Baylor UP, 2006. 73. Print.
Shakespeare, William. “The Tragedy of Hamlet, Prince of Denmark” Literature: An Introduction to Reading and Writing. Ed. Edgar V. Roberts. 9th Ed. New York: Pearson Longman, 2009. Print
Vickers, Brian. 1993. Appropriating Shakespeare: Contemporary Critical Quarrels. New Haven and London: Yale University Press.
Shakespeare, William. “The Tragedy of Hamlet, Prince of Denmark” Literature: An Introduction to Reading and Writing. Ed. Edgar V. Roberts. 9th Ed. New York: Pearson Longman, 2009. Print
Shakespeare, William. “The Tragedy of Hamlet, Prince of Denmark” Literature: An Introduction to Reading and Writing. Ed. Edgar V. Roberts. 9th Ed. New York: Pearson Longman, 2009. Print
Theodicy juxtaposes evil and God’s ambivalent “all good, all knowing, and ever-present” condition in attempt to explain the reason why bad things happen to good people. Karma, in the other hand, simplifies the complexity of evil’s existence in the world by blaming ourselves for the bad things we have done not only in this, but also in other past lives. This paper will analyze how both theodicy and karma explain the existence of evil. My goal is to stimulate the discussion about karma as a solution to the problem of innocent suffering in the world. This paper argues that Karma is a symptom rather than a target of a capricious God adamant in e...
As time passed, and his temper cools, Hamlet questions whether he had truly seen his uncle, or if he had instead seen, “A devil, and the devil hath power T’ assume a pleasing shape.” (Shakespeare 117) Hamlet overcomes his doubt by arranging a trap for Claudius, inserting a scene into a play that Claudius plans to watch, that showcases the specific events involving King Hamlet’s murder. Claudius is made visibly uncomfortable by how specific the scene is, and leaves the theater hastily, confirming in Hamlet’s eyes the truth of what the ghost told him. While the truth behind the ghost’s words has been revealed to Hamlet, he is immediately presented with a new dilemma, in what is perhaps one of the most famous soliloquies in history. Hamlet struggles as he questions everything he knows with the revelation that his mother married his father’s killer. The famous “To be or not to be” soliloquy recounts Hamlet’s existential crisis as he questions whether it is nobler to live and put up with the nasty twists that foul luck and life may throw his way, or to fight it all by putting an end to his own life. Ultimately, Hamlet chooses the former option for fear of what may come his way in the afterlife. Hamlet’s struggle once more makes him a relatable hero for the audience, as he faces a distinctly human moment of weakness, and questions everything he knows, a feeling many feel
Shakespeare, William. The Tragedy of Hamlet, Prince of Denmark. Ed. Barbara A. Mowat and Paul Werstine. New York: Simon & Schuster Paperbacks, 2012. Print.
In Buddhism the law of karma is the moral law of causation - good actions give good results and vice versa. It is the quality of an act, which determines its consequences. But what determines the karmic quality of a deed? In Hinduism it is the correct performance of a person's "duty", especially his caste duties that counts. Early Buddhism, which recognized no caste distinctions, evaluates the karmic quality of an act in terms of moral and ethical criteria. In particular it is the mental factors, which accompany the commission of deed that determines its consequences or "fruits" (vipâka). All negative karma (i.e. those leading to bad consequences) arise from the three roots of unwholesomeness. These are greed (lobha), aversion (dosa), and delusion (moha). Accordingly good karmic results follow from deeds that spring from generosity (caga), loving-kindness (mettâ) and wisdom (vijjâ). The Buddha emphasized that it is the mental factors involved rather than the deeds themselves that determine future consequences. Thus the same deed committed with different mental factors will have different consequences. Likewise purely accidental deeds may have neutral consequences, however if the accident occurred because insufficient mindfulness was exercised it could have adverse results for the person responsible for it.
Shakespeare, William. “The Tragedy of Hamlet, Prince of Denmark” Literature: An Introduction to Reading and Writing. Ed. Edgar V. Roberts. 9th Ed. New York: Pearson Longman, 2009. Print
Shakespeare, William. “The Tragedy of Hamlet, Prince of Denmark” Literature: An Introduction to Reading and Writing. Ed. Edgar V. Roberts. 9th Ed. New York: Pearson Longman, 2009. Print
Calderwood, James L.. To Be and Not To Be: Negation and Metadrama in Hamlet. --New York: Columbia University Press, 1983.
Shakespeare, William. “The Tragedy of Hamlet, Prince of Denmark” Literature: An Introduction to Reading and Writing. Ed. Edgar V. Roberts. 9th Ed. New York: Pearson Longman, 2009. 1323-1420. Print
Indian religious traditions accept the concept of reincarnation. It is concerned of the state of an individual in the previous birth and determines the present birth and future ones depending upon the karmic law. Therefore, one's dharmic path in the next life is determined by one’s own karma. The soul assumes birth, according to the karma accumulated. Thus the rebirth is related to the influx of karma through the past and the present life. Accordingly, dharma affects the future course of action of the soul. Here, karma refers to the actions undertaken by the body and mind. These actions are always frutisant and accelerate the influx of karma matter into the soul. The inevitable component of this theory is the performance of dharma without any attachment or aversion to anything or anyone. This involves doing what is right according to the traditions and Sastras and to carry out what is envisioned and entitled as de rigueur for the individual, the family, the class or caste without any affection or repulsion. Dharma is the cosmic norm and if one goes against the norm, it causes the perpetuation and persistence of adharma. Anything that helps human beings to reach the highest realization is dharma and anything that hinders human being from reaching that goal is
In Merriam Webster, karma is defined as, the force created by a person's actions that some people believe causes good or bad things to happen to that person, but in, God Sees the Truth, But Waits by Leo Tolstoy, karma is seen as everything happens for a reason. This story is about a man named Aksyonof who is falsely accused for a murder. While in prison, he meets Makar, someone who could change his fate. The plot of, God Sees the Truth, But Waits, illustrates the theme of karma in the story through a man’s wrongful conviction, transformation during imprisonment, and confessions of an inmate.
Karma is a the belief where if a person lives well, they will be born into a good caste after reincarnation. On the contrary, if a person lives worse, they would live in a worse caste in their next life or reborn as animals. What determines if they live well or bad, is if they follow the concept of dharma. The law of karma makes the universe fair according to Hindus. The reason why the law of karma is fair is because, the caste they get set in is depending on the karma they had in their past lives. Which is also why Hindus cannot escape the caste they get born into. Over the centuries of the beliefs about karma, many Hindu teachers along the timeline criticize the caste system and believe all people should be treated equally. Today, Indian law protects the equality of all people. Also, the caste system is much less strict than back in the ancient times, but the ideas of karma and rebirth remain a