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.
Thursday, November 19, 2009
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.
Thursday, November 5, 2009
11/5 Don Quixote (#10b)
Reality vs. Illusion
Don Quixote's perception of reality effects the people he comes in contact with in different ways based on their previous views of the world. When Don Quixote tells the innkeeper of his mission to become a knight, the innkeeper agrees to assist him in his mission and find a place for the ceremony (2234). The innkeeper relates to Don Quixote's quest to find his calling, as he himself "had through various part of the world seeking adventures" as a young man (2234). Even though he sees the craziness of Don Quixote, he takes pity on him treats him with respect. His philosophy is that he will take care all misguided travelers "out of the great affection that he bore them and that they might share with him their possessions in payment of his good will" (2234). However, he stops tolerating the knight-to-be when he starts slaying mule drivers and others who tried to remove his armor from its resting place. The innkeeper performs the knighting ceremony to expedite Don Quixote's removal from the premises (2237). While the innkeeper sees Don Quixote as crazy and a menace, he still plays along with his delusion to get him to leave. The mule drivers were not as respectful to Don Quixote's reality, however. The first mule driver removed Don Quixote's armor from the mule trough despite his objections and warnings and received a prompt strike from Don Quixote's lance (2236). Don Quixote continues to attack the other mule drivers, who were simply defending themselves from a crazy man. The main concept to be learned is that Don Quixote is not condoned for his behavior because of the respect due to all men and the code of right and wrong, as the innkeeper demonstrated.
Character
Don Quixote is a both tragic and comedic character because of the combined aspects of sadness and ridiculousness in his actions. Don Quixote is a tragic character because on one hand, he is painted as a knight living out his belief in morality and chivalry who is destroyed from an indescribable sickness and deep remorse from having failed to save his "fair maiden." At the end of his life, Don Quixote recognizes his previous delusion since "those profane stories dealing with knight-errantry are odious to [him], and [he realizes] how foolish [he] was and the danger [he] courted in reading them" (2347). One can then feel sorry for his misfortune on the basis of his steadfast pursuit of seemingly noble goals. On the other hand, these same actions can be seen as just crazy and something to amuse the public.
Don Quixote's perception of reality effects the people he comes in contact with in different ways based on their previous views of the world. When Don Quixote tells the innkeeper of his mission to become a knight, the innkeeper agrees to assist him in his mission and find a place for the ceremony (2234). The innkeeper relates to Don Quixote's quest to find his calling, as he himself "had through various part of the world seeking adventures" as a young man (2234). Even though he sees the craziness of Don Quixote, he takes pity on him treats him with respect. His philosophy is that he will take care all misguided travelers "out of the great affection that he bore them and that they might share with him their possessions in payment of his good will" (2234). However, he stops tolerating the knight-to-be when he starts slaying mule drivers and others who tried to remove his armor from its resting place. The innkeeper performs the knighting ceremony to expedite Don Quixote's removal from the premises (2237). While the innkeeper sees Don Quixote as crazy and a menace, he still plays along with his delusion to get him to leave. The mule drivers were not as respectful to Don Quixote's reality, however. The first mule driver removed Don Quixote's armor from the mule trough despite his objections and warnings and received a prompt strike from Don Quixote's lance (2236). Don Quixote continues to attack the other mule drivers, who were simply defending themselves from a crazy man. The main concept to be learned is that Don Quixote is not condoned for his behavior because of the respect due to all men and the code of right and wrong, as the innkeeper demonstrated.
Character
Don Quixote is a both tragic and comedic character because of the combined aspects of sadness and ridiculousness in his actions. Don Quixote is a tragic character because on one hand, he is painted as a knight living out his belief in morality and chivalry who is destroyed from an indescribable sickness and deep remorse from having failed to save his "fair maiden." At the end of his life, Don Quixote recognizes his previous delusion since "those profane stories dealing with knight-errantry are odious to [him], and [he realizes] how foolish [he] was and the danger [he] courted in reading them" (2347). One can then feel sorry for his misfortune on the basis of his steadfast pursuit of seemingly noble goals. On the other hand, these same actions can be seen as just crazy and something to amuse the public.
Tuesday, November 3, 2009
11/3 Don Quixote (#10a)
Narrator
In the Prologue of "Don Quixote," the narrator introduces himself as the stepfather of Don Quixote. He speaks highly of virtues such as chivalry, friendship, love, and intelligence and takes his knowledge from the Bible, ancient Greek and Roman literature, and medieval literature. The narrator judges the world on a high standard through these virtues and literature. He mentions his father-like feelings toward Don Quixote in that he wants to protect his son's image, however he is ashamed to be associated with Don Quixote's misplaced adventures. He refers to himself as a father with "an ugly don with no redeeming grace whatever, yet love will draw a veil over the parental eyes which then behold only cleverness and beauty in place of defects, and in speaking to his friends he will make those defects out to be the signs of comeliness and intellect" (2221). These feelings toward Don Quixote make the readers feel some pity for Don Quixote as he goes through trials on his way to "knighthood" and self discovery. The reader is allowed to go on this discovery with Don Quixote and evaluate their own beliefs on morality. He, similar to the narrator, uses as his foundation medieval texts on chivalry and heroes (2227). Nevertheless, the narrator makes it clear that Don Quixote is out of his mind, as he uses a cardboard helmet, makes up an exotic name for whatever maiden he finds to love, and uses an old suit of armor that are now outdated (2229). He appears even more crazy when he talks like he is actually a knight arriving at a castle, even though he was at an inn and the realm of knights had been over for at least a century.
Power of Reading
The material that Don Quixote reads effects every aspect of how he relates to others and what he decides to do. He read medieval and ancient literature on chivalry and moral living and discussed it with local scholars (2227). He then decided to "win a greater amount of honor for himself and serve his country at the same time, to become a knight-errant" (2228). Upon arriving at a village, he reacts to the innkeeper and wenches as if they are the chatalaine and ladies of the castle (2232). While most readers evaluate literature as it relates to their personal lives, most do not decide to leave reality and conform to an alternate reality.
In the Prologue of "Don Quixote," the narrator introduces himself as the stepfather of Don Quixote. He speaks highly of virtues such as chivalry, friendship, love, and intelligence and takes his knowledge from the Bible, ancient Greek and Roman literature, and medieval literature. The narrator judges the world on a high standard through these virtues and literature. He mentions his father-like feelings toward Don Quixote in that he wants to protect his son's image, however he is ashamed to be associated with Don Quixote's misplaced adventures. He refers to himself as a father with "an ugly don with no redeeming grace whatever, yet love will draw a veil over the parental eyes which then behold only cleverness and beauty in place of defects, and in speaking to his friends he will make those defects out to be the signs of comeliness and intellect" (2221). These feelings toward Don Quixote make the readers feel some pity for Don Quixote as he goes through trials on his way to "knighthood" and self discovery. The reader is allowed to go on this discovery with Don Quixote and evaluate their own beliefs on morality. He, similar to the narrator, uses as his foundation medieval texts on chivalry and heroes (2227). Nevertheless, the narrator makes it clear that Don Quixote is out of his mind, as he uses a cardboard helmet, makes up an exotic name for whatever maiden he finds to love, and uses an old suit of armor that are now outdated (2229). He appears even more crazy when he talks like he is actually a knight arriving at a castle, even though he was at an inn and the realm of knights had been over for at least a century.
Power of Reading
The material that Don Quixote reads effects every aspect of how he relates to others and what he decides to do. He read medieval and ancient literature on chivalry and moral living and discussed it with local scholars (2227). He then decided to "win a greater amount of honor for himself and serve his country at the same time, to become a knight-errant" (2228). Upon arriving at a village, he reacts to the innkeeper and wenches as if they are the chatalaine and ladies of the castle (2232). While most readers evaluate literature as it relates to their personal lives, most do not decide to leave reality and conform to an alternate reality.
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