Goodness and nobility is determined by an individual’s morality and their willingness to follow a virtuous path in their life. It is also determined by the ability of an individual to acknowledge their shortcomings and become more self-aware. In The Crucible by Arthur Miller, John Proctor is a good man as he showcases righteous morals and principles. This is shown, as he ends his affair with Abigail, protects his wife and his friends’ wives, and dies to preserve his integrity and honour. First, John Proctor shows his goodness, by refusing the physical advances of Abigail, who wishes to continue their love affair.
The irony in Joe Keller’s death is vivid in the way how Joe creates a catastrophic disaster with lie after lie that surrounds and drowns his family. Despite Joe claiming that he committed this crime for the wellbeing of his family and to provide them financial security, he loses his morals. All to which backfires not only on him but his entire circle of loved ones. Miller’s work is known of containing a theme strongly influenced by guilt and responsibility, so it is evident that he intends for his audience to realize the importance of the “present-ness of the past and the consequences [choices contain] of choice,” (Otten 159). As denial censors one from the cold hard truth of reality, it also forbids one to obtain closure.
However, when his father dies he is given a very poor portion of the land due to his Brothers, born to Kastor Hylakides true lady. This lie and Odysseus’s beggar disguise immediately draws Emaios to feel sympathy and to take pity on him, compared to his lie to disguised Athena, where he shows his power and evokes fear. Also, the description and backstory Odysseus make sof himself in this lie makes him seem in need, making Eumaios feel good about the hospitality he has given Odysseus. The difference in his tales demonstrates Odysseus’s adept ability to tailor his lies to the person he is talking to, which is one of the reasons why he is so guile. Even Though, Odysseus’s lie to Eumaios is humbling in the beginning, he then starts to boast about his ability.
This demonstrates that family ties, even if not blood related, have serious impacts on Hamlet’s life which causes misery to overwhelm his life; this misery prohibits his success. During Ophelia’s funeral, the drama between Hamlet and Laertes magnifies which causes more hate between their families. Laertes provokes Hamlet into fighting him by Ophelia’s grave, with their families there to witness, by saying “[t]he devil take thy soul” (V, i, 243). Following this mishap, Laertes is informed by Claudius of a strategy to end Hamlet’s life in the near future. This immoral conflict being conducted in a place that already is commemorating death displays that they are inclined to cause more people to die.
Another example of social hypocrisy is the characters the Duke and the King. The Duke and the King show Huckleberry and Jim how tough it is to live in the society they do. For example, Twain states, “Then he turns around, blubbering, and makes a lot of idiotic signs to the duke on his hands, and blamed if he didn’t drop a carpetbag and bust out a-crying. If they warn’t the beatenest lot, them two frauds, that ever I struck” (Twain 193). Huckleberry tells us how the King and the Duke are faking being a dead man’s brother.
Molière shows the negative and adverse consequences that can arise when Tartuffe, an imposter, enters a household and ruins the family dynamic present in it before his arrival. From the very moment Tartuffe appears he interfers with the concept of the family as as a stable unit, thus undermining the family structure. Orgon, the household of the family, puts him before his family, “But he’s quite lost his senses since he fell Beneath Tartuffe’s infatuating spell He calls him brother, and loves him as his life Preferring him to mother, child, or
In Hamlet, Prince Hamlet’s flaw is very evident when he states, “To take him in the purging of his soul/ When he is fit and seasoned for his passage?/ No./ Up, sword, and know thou a more horrid hent” (III. iii. 86-89). The whole entire play after Hamlet finds out that his Uncle Claudius murdered his father, he plots the execution of his selfish uncle. However, Prince Hamlet had the opportune time to avenge his father’s murderer but his recurring indecisiveness continues to get the best of him.
During Odysseus’ journey home from Calypso’s island, he pleas for help from the immortals. “I throw myself on your mercy, on your current now- I have suffered greatly. Pity me, lord, your suppliant cries for help” (Homer 5.494-496). Odysseus has accepted his mortality, and is begging to higher beings for help. Through his suffering, Odysseus is recognizing the power the deathless gods possess and his need for their support, showcasing a newfound humility.
He then ruins his perfect get away by acting haughty and “shout[ing] out derisive words at Polyphemus”. This should have been enough. But Odysseus pride causes him to say his name and that if anyone was to ask how the cyclops lost his eyes, he should tell them of “Odysseus, sacker of cities, the son of Laertes, who lives in Ithaca.” As a result of this behavior, Polyphemus prays to Poseidon that the man should never return home, and Poseidon holds a grudge against Odysseus for blinding his son. He is withheld from returning home for twenty years and is considered punishment for his unreasonable taunts. But despite this, he is still a warrior worthy of praise for all his accomplishments and the last accomplishment in the book where he strings a bow that only he could manage to
This symptom alone is known as megalomania. This sense of superiority leads Macbeth to “[be] preoccupied with fantasies about success [and] power” (Mayo Clinic Staff). He is quick to believe Macduff is in the wrong and to punish him for simply not attending the party he plans. He murders Macduff’s family and, as seen in this action, “completely lack[s] any moral integrity” (Dominic, 256). He chooses his “role as a stage-tyrant” and continuously shows how uncaring he is toward others (Felperin 167).