Ophelia’s Madness
Ophelia goes mad due to the compound effect of the death of her father and Hamlet's rejection of her love. When she meets the King and Queen, Ophelia sings lyrics about her father dying and mixes in with it stories of love, flowers, and miscellaneous lines. The phrases "He is dead," "at his head a grass-green turf," and "go to thy death-bed, he will never come again" makes it clear she is grieving her father's death (2474). The songs of love almost remind one of her love for Hamlet, as a woman was promised to marry a young man but the young man replies "so would I ha' done, by yonder sun, An thou hadst not come to my bed" (2475). In the previous acts, Hamlet rejects Ophelia's love to deal with his own crisis, which leaves Ophelia hurt and could have pushed her to her intense despair and madness. She does not fully understand why either of these things happened. At the end of Act IV, Ophelia drowns herself. Her madness and death symbolizes the state of the kingdom of Denmark. While Ophelia is singing, the King is plotting with Laertes to get revenge on Hamlet for his father's death. Leartes decides to "anoint [his] sword. [He] bought an unction of a mounteback, so mortal that but dip a knife no cataplasm so rare...can save the thing from death" (2483). During the duel, both Hamlet and Laertes get struck by that sword and and die. The Queen and King also die in the crossfire. The madness that drove Ophelia to her death is similar to the madness from Hamlet's father's death that took all the royal family to their deaths.
Hamlet’s Madness 2
Hamlet is not quite as mad as Ophelia as he still has some restraint in his actions at the start of Act V. Hamlet is in despair when he learns that Ophelia is being buried. He is so distraught that he leaps into the grave and admits that he loves Ophelia so much that "forty thousand brothers could not, with all their quantity of love, make up [his] sum" (2490). Laertes tries to fight Hamlet, but Hamlet admits that he has "in [him] something dangerous, which let thy wisdom fear" (2489). Though he is upset, he restrains his emotions until a later, more appropriate time. Ophelia, on the other hand, sings at will and shows no restraint in demonstrating her depravity.
Monday, December 7, 2009
Thursday, December 3, 2009
12/3 Hamlet (#13b)
Hamlet’s Madness 1
Hamlet's madness appears to be out of his control a result of his circumstances and personality. After the first play by the actors, Hamlet is left alone and begins to talk to himself and bemoan the horrid situation he is in. He describes himself as a "rogue and peasant slave" and states that he is about to "unpack [his] heart with words, and fall a-cursing, like a vary drab, a scullion" (2446). This language is similar to one who is seriously depressed due to the hand life has dealt him. Hamlet was "prompted to [his] revenge by heaven and hell," showing his internal, moral obligation to fulfills his father's wish and be the "hand of God" that gives justice to his uncle (2446). Later, Hamlet talks to Ophelia about her love for Hamlet. Hamlet pushes her away, as he is indifferent, "proud, revengeful, ambitious; with more offenses at [his] beck than [he has] thoughts to put them in, imagination to give them shape, or time to act them in...[from his] crawling between heaven and hell" (2450). These thoughts that crowd Hamlet's mind are seemingly involuntarily from Hamlet's descriptions and only come from the job that the ghost gave him. Hamlet's character can be described as driven and determined, which also explain his "mad" actions.
Ophelia & Gertrude
Hamlet sees women, especially Ophelia and Gertrude, as prone to get into and breed trouble. When he is talking with Ophelia about their relationship, he tells her to go to a "nunnery, [since] why wouldst [she] be a breeder of sinner" (2449)? He mainly uses as his reference his mother, who was jointly responsible for the unrest of his father's ghost. His mother had married her husband's brother only a month after the king's death, which is seen in most people's eyes as a horrifying act.
Play within a Play
The play within a play is meant to make the current king aware of sins by replaying his actions back to him.
Hamlet's madness appears to be out of his control a result of his circumstances and personality. After the first play by the actors, Hamlet is left alone and begins to talk to himself and bemoan the horrid situation he is in. He describes himself as a "rogue and peasant slave" and states that he is about to "unpack [his] heart with words, and fall a-cursing, like a vary drab, a scullion" (2446). This language is similar to one who is seriously depressed due to the hand life has dealt him. Hamlet was "prompted to [his] revenge by heaven and hell," showing his internal, moral obligation to fulfills his father's wish and be the "hand of God" that gives justice to his uncle (2446). Later, Hamlet talks to Ophelia about her love for Hamlet. Hamlet pushes her away, as he is indifferent, "proud, revengeful, ambitious; with more offenses at [his] beck than [he has] thoughts to put them in, imagination to give them shape, or time to act them in...[from his] crawling between heaven and hell" (2450). These thoughts that crowd Hamlet's mind are seemingly involuntarily from Hamlet's descriptions and only come from the job that the ghost gave him. Hamlet's character can be described as driven and determined, which also explain his "mad" actions.
Ophelia & Gertrude
Hamlet sees women, especially Ophelia and Gertrude, as prone to get into and breed trouble. When he is talking with Ophelia about their relationship, he tells her to go to a "nunnery, [since] why wouldst [she] be a breeder of sinner" (2449)? He mainly uses as his reference his mother, who was jointly responsible for the unrest of his father's ghost. His mother had married her husband's brother only a month after the king's death, which is seen in most people's eyes as a horrifying act.
Play within a Play
The play within a play is meant to make the current king aware of sins by replaying his actions back to him.
Tuesday, December 1, 2009
12/1 Hamlet (#13a)
Opening Scene
The mood of the opening is dark and gives a sense of danger and internal disruption within the state of Denmark and the palace. When Francisco relieves Bernardo of his post in the middle of night, Francisco states that "'tis bitter cold, and I am sick at heart (2410). Even though he is partly referring to the weather, being sick at heart is a reference to the dismal state of affairs in Denmark. Just after this, the ghost appears to the night guards. This ghost encounter acts as a warning to the guards that something is wrong and they get the prince, Hamlet.
The mood of the opening is dark and gives a sense of danger and internal disruption within the state of Denmark and the palace. When Francisco relieves Bernardo of his post in the middle of night, Francisco states that "'tis bitter cold, and I am sick at heart (2410). Even though he is partly referring to the weather, being sick at heart is a reference to the dismal state of affairs in Denmark. Just after this, the ghost appears to the night guards. This ghost encounter acts as a warning to the guards that something is wrong and they get the prince, Hamlet.
Thursday, November 19, 2009
11/17 Paradise Lost (#12a)
Devil’s Consult
In "Paradise Lost," the fallen angels discuss different ways to deal with their fallen state and with the one who put them there. The first angel proposed open war with Heaven and wanted to match the fire and brimstone of Hell against Heaven. He did not fear the consequences of war; he more feared dwelling in Hell, "driven out from bliss, condemned from in this abhorred deep to utter woe" (2653). Another angel suggested not doing anything because they were no match for the strength of God. If they fought, they would just find themselves in a worse fate. The next angel also wanted to forgo the plan of war and make themselves a better world that would rival what they had in Heaven. The last angel wanted to fight with the forces of Heaven by ruining God's favorite creation, man, on earth. Since man had free will, they could be seduced to the evil side and ruin God's happiness and plan. These arguments also correlate to how man deals with God. Men often seek death to stop the agony and hurts that plague them on earth. Others just realize that they cannot stop the power of God and use material things of this world to appease their needs and stop their pain. Men also decide to fight the will of God by doing evil to try to stop God's plan and promote their own. This scenario fits with the biblical descriptions of the Fall of Man because satan does decide to manipulate Adam and Eve into disobeying God.
God vs. Milton
Milton amplifies the creation account in the Bible by bringing in the ideas of what happened before and after the Fall. He uses the Biblical accounts of how Satan and his angels fell from Heaven to show why and how they wanted to foil God's plan. He also delves more into the thoughts and feelings of Adam and Eve based on their roles in Milton's society.
In "Paradise Lost," the fallen angels discuss different ways to deal with their fallen state and with the one who put them there. The first angel proposed open war with Heaven and wanted to match the fire and brimstone of Hell against Heaven. He did not fear the consequences of war; he more feared dwelling in Hell, "driven out from bliss, condemned from in this abhorred deep to utter woe" (2653). Another angel suggested not doing anything because they were no match for the strength of God. If they fought, they would just find themselves in a worse fate. The next angel also wanted to forgo the plan of war and make themselves a better world that would rival what they had in Heaven. The last angel wanted to fight with the forces of Heaven by ruining God's favorite creation, man, on earth. Since man had free will, they could be seduced to the evil side and ruin God's happiness and plan. These arguments also correlate to how man deals with God. Men often seek death to stop the agony and hurts that plague them on earth. Others just realize that they cannot stop the power of God and use material things of this world to appease their needs and stop their pain. Men also decide to fight the will of God by doing evil to try to stop God's plan and promote their own. This scenario fits with the biblical descriptions of the Fall of Man because satan does decide to manipulate Adam and Eve into disobeying God.
God vs. Milton
Milton amplifies the creation account in the Bible by bringing in the ideas of what happened before and after the Fall. He uses the Biblical accounts of how Satan and his angels fell from Heaven to show why and how they wanted to foil God's plan. He also delves more into the thoughts and feelings of Adam and Eve based on their roles in Milton's society.
Tuesday, November 17, 2009
11/19 The Prince (#12b)
Human Nature
Machiavelli views human nature as predominantly evil and seeking its own success. He has seen through working in the political realm the nature of man to satisfy his own needs and pride over the needs of others and to betray others if necessary. In his life, Machiavelli was accused unjustly of conspiracy against the Medici regime after it had overthrown the Florentine republic. He was imprisoned and tortured before being set free to improve the military fortifications in Florence; he was able to do this through his experience with the Florence republican militia and government. However, when the Medicis were defeated by the Pope, Machiavelli was taken to be a Medici sympathizer. From this view and background, Machiavelli bases his strategy of how to be a successful prince or leader of a land. His principle view was that a prince should take on only those attributes which will get him enough love from his people in order to do what is needed and "take pains to avoid hatred" (1955). In his work, "The Prince," Machiavelli describes how the Duke Valentino took control of his land and kept it for a long time. The Duke took control of his mainly through work of his father, Pope Alexander VI, using the French king to suppress the Colonnesi in Romagna (1950). The Duke kept control by using a corrupt lord, Messer Remirro, and gave him complete authority. After many cruelties, the Duke had him "laid in two pieces in the public square" and "the ferocity of this spectacle left those people at the same time gratified and awe-struck" (1951).
Virtues
Machiavelli names five virtues which he believes all rulers should have: compassion, trustworthiness, humanity, honesty, and religiousness. He does not make a good argument for each. He believes that the prince should be ready to show them all but also be ready to do the opposite according to situation. Due to his negative view of human nature, Machiavelli pushes leaders to "have a mind capable of turning in whatever direction the winds of Fortune and the variations of affairs require" (1957).
Machiavelli views human nature as predominantly evil and seeking its own success. He has seen through working in the political realm the nature of man to satisfy his own needs and pride over the needs of others and to betray others if necessary. In his life, Machiavelli was accused unjustly of conspiracy against the Medici regime after it had overthrown the Florentine republic. He was imprisoned and tortured before being set free to improve the military fortifications in Florence; he was able to do this through his experience with the Florence republican militia and government. However, when the Medicis were defeated by the Pope, Machiavelli was taken to be a Medici sympathizer. From this view and background, Machiavelli bases his strategy of how to be a successful prince or leader of a land. His principle view was that a prince should take on only those attributes which will get him enough love from his people in order to do what is needed and "take pains to avoid hatred" (1955). In his work, "The Prince," Machiavelli describes how the Duke Valentino took control of his land and kept it for a long time. The Duke took control of his mainly through work of his father, Pope Alexander VI, using the French king to suppress the Colonnesi in Romagna (1950). The Duke kept control by using a corrupt lord, Messer Remirro, and gave him complete authority. After many cruelties, the Duke had him "laid in two pieces in the public square" and "the ferocity of this spectacle left those people at the same time gratified and awe-struck" (1951).
Virtues
Machiavelli names five virtues which he believes all rulers should have: compassion, trustworthiness, humanity, honesty, and religiousness. He does not make a good argument for each. He believes that the prince should be ready to show them all but also be ready to do the opposite according to situation. Due to his negative view of human nature, Machiavelli pushes leaders to "have a mind capable of turning in whatever direction the winds of Fortune and the variations of affairs require" (1957).
Thursday, November 12, 2009
11/12 John Donne (#11b)
Holy Sonnet 14
John Donne's poem, "Holy Sonnet 14," describes the spiritual relationship between God and a human. This relationship is shown using the analogy of a woman, her husband, and how they react to hard times. The symbol of the woman being "betrothed unto your enemy" and wanting her husband to "imprison" her since she still loves him is similar to a Christian following God (2543). A Christian longs to fellowship with God even though they are trapped in a sinful body and are prone to do things against God's law. Donne uses the words "batter," "enthrall," and "ravish" as imagery to show the love of the human towards God. The image of God using his force to "break, blow, burn, and make [the human] new" demonstrates God making a sinner whole spiritually and redeeming them from their sinful life. The human knows that unless God intervenes and captures their attention fully, they "shall never be free" from sin (2543). This relationship is also shown in the figurative language of "an usurped town to another due" (2543). Man was designed to be the property of God but sin and evil came and took away that relationship in a way.
Flea Bait
The poem, "The Flea" describes a love between two lovers and how a flea symbolizes their marriage. The poem, "The Bait," also describes two lovers, but uses a fish to symbolize their relationship.
John Donne's poem, "Holy Sonnet 14," describes the spiritual relationship between God and a human. This relationship is shown using the analogy of a woman, her husband, and how they react to hard times. The symbol of the woman being "betrothed unto your enemy" and wanting her husband to "imprison" her since she still loves him is similar to a Christian following God (2543). A Christian longs to fellowship with God even though they are trapped in a sinful body and are prone to do things against God's law. Donne uses the words "batter," "enthrall," and "ravish" as imagery to show the love of the human towards God. The image of God using his force to "break, blow, burn, and make [the human] new" demonstrates God making a sinner whole spiritually and redeeming them from their sinful life. The human knows that unless God intervenes and captures their attention fully, they "shall never be free" from sin (2543). This relationship is also shown in the figurative language of "an usurped town to another due" (2543). Man was designed to be the property of God but sin and evil came and took away that relationship in a way.
Flea Bait
The poem, "The Flea" describes a love between two lovers and how a flea symbolizes their marriage. The poem, "The Bait," also describes two lovers, but uses a fish to symbolize their relationship.
Tuesday, November 10, 2009
11/10 The Praise of Folly (#11a)
Folly
In the beginning of "The Praise of Folly," Folly introduces herself as one of the gods and the daughter of Plutus, the god of war. She comes from "the Isles of the Blest," where everything grows without effort (1923). This is similar to her purpose to bring happiness by way of joy, laughter, and play. She does not believe in the seriousness of life intellectuals and academics take on. Folly does not put down all learning and refers several times to the philosophers Sophocles and Plato. She agrees with Sophocles' statement that "never to think, that is the good life" (1925). She believes that all men need illusions to make life bearable. With Stoics, Folly praises their habit of putting their passions under close surveillance and not make philosophy all that their lives consist of. However, Folly still makes arguments against them and prefers the the way of pleasure rather than strict studying and learning. Thus, Folly represents the foolishness and frivolity of life that men take part in to relieve the pressures of daily living.
Christian Folly
Christian foolishness differs from the normal foolishness of man. Folly consider all pious Christians fools in that instead of drinking and laughing, they find pleasure in serving in the church and following the ways of the Lord. She points out that "children, old people, women, and retarded persons are more delighted than with holy and religious matters and are always nearest to the altar, simply out of a natural inclination" (1943). Christians, according to Folly, abandoned human wisdom and knowledge for seemingly irrational behavior and following Christ's way of life. Christians do have a serious part in that they put away their humanly desires and pleasures to do the actions of Christ.
In the beginning of "The Praise of Folly," Folly introduces herself as one of the gods and the daughter of Plutus, the god of war. She comes from "the Isles of the Blest," where everything grows without effort (1923). This is similar to her purpose to bring happiness by way of joy, laughter, and play. She does not believe in the seriousness of life intellectuals and academics take on. Folly does not put down all learning and refers several times to the philosophers Sophocles and Plato. She agrees with Sophocles' statement that "never to think, that is the good life" (1925). She believes that all men need illusions to make life bearable. With Stoics, Folly praises their habit of putting their passions under close surveillance and not make philosophy all that their lives consist of. However, Folly still makes arguments against them and prefers the the way of pleasure rather than strict studying and learning. Thus, Folly represents the foolishness and frivolity of life that men take part in to relieve the pressures of daily living.
Christian Folly
Christian foolishness differs from the normal foolishness of man. Folly consider all pious Christians fools in that instead of drinking and laughing, they find pleasure in serving in the church and following the ways of the Lord. She points out that "children, old people, women, and retarded persons are more delighted than with holy and religious matters and are always nearest to the altar, simply out of a natural inclination" (1943). Christians, according to Folly, abandoned human wisdom and knowledge for seemingly irrational behavior and following Christ's way of life. Christians do have a serious part in that they put away their humanly desires and pleasures to do the actions of Christ.
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