The goal of both the philosophers is same, but the way they approach it is altogether different. Plato regards world of forms as eternal and calls thought/idea as the supreme reality through which he undermines the physical world. While as Rumi regards the world of meaning as supreme and everlasting through which he undermines the world of forms (physical world for Rumi). Rumi beautifully explains this through the following verses: “forms are the oil, meaning the light- otherwise, You would not keep asking why. If form is the sake of form itself, then Why ask why?
Lind Charnes explains through Tudor’s legend that Richards’s body is regarded as evidence of his identity. The fact that his body is handicapped the character considers his likeness as an individual suffers as well. That he word can have no legitimate authority because he is considered impaired due to his exterior. Charnes goes on to explain how the play uses political visions to combat for an alternate strategy to his form. In medieval political theology, she explains how the “King’s Body” has no flaws and is the highest manifestation of Gods graces on earth.
There is no better way to analyze this relationship than looking at heroes from different styles of literature – particularly the mythical hero in Prometheus, the tragic hero in Antigone and the epic heroes in Gilgamesh and Enkidu. While Prometheus is almost completely divine, Antigone is completely human. Gilgamesh and Enkidu both straddle the middle ground between these two characters, as they are both godly and mortal. The types of mediation that are present across these genres also differs. While Antigone acts as a mediator through her words and actions, Prometheus is an intermediary due to his principal action of stealing fire, and his personality.
An egoist is defined as “A doctrine that individual self-interest is the valid end of all actions.” So somebody who has a really big ego, is often very selfish. The society within the book Anthem by Ayn Rand forbids anyone to have an ego. Meaning everybody has to be the same. Prometheus, the main character, discovers what it means to have an ego. This makes him different from the rest.
Whereas Dionysian music is characterized as unrestrained (Naughton). Could it be that because Apollo is described as a young fit manly looking male and because he is characterized as being very manly that Nietzsche decided that the music is ordered, logical, and reasoned because he is also born from Zeus and Leto, the goddess of motherhood? What about the Dionysian type of music that is described as the opposite of the Apollonian music, unrestrained because Dionysus is known for having womanly features and although Apollo and Dionysus are half-brothers, Dionysus has a mortal mother. Perhaps the manly features of Apollo and
. To know thee is the whole of righteousness, and to acknowledge thy power is the root of immortality. We have not been led astray by the perverted inventions of human skill or the barren labors of painters, by some gaudy painted shape, the sight of which arouses in fools a passionate desire for a mere image without life or breath. They are in love with evil” (Wis. 15:1–6). Sin is choosing resentment over compassion, ugliness over beauty, deceit over wisdom.
In the play Antigone, the four choral stasima play an important role in establishing the theme of the play and helping the audience relate to and comprehend the struggle of characters. One shared theme between the stasima is the influence of the gods on human affairs. The first stasimon speaks about following human laws but also honoring divine law by swearing on the gods. If the human laws conflict with the laws of the gods, there is no justice. The second stasimon also speaks of following laws especially those of the gods.
Nobility in The Tragedy of Julius Caesar Humans have many amazing qualities. With many qualities though they go full circle and have a magnificent side and a tragic side. Happiness can turn into sadness, kindness and anger and so forth. One quality we as humans possess is being noble. To be or not be noble can be redefined by whoever is using the word, but it can typically be described as a sort of selfless practicality.
Nor did that Justice who lives with the gods below were so strong that you, a mortal man, could ever over-run the gods’ unwritten and unfailing laws. Not now, nor yesterday’s, they always live…not through fear of any man’s proud spirit would I be likely to neglect these laws,” (449-458). Antigone is saying that she is really following the god’s laws by disobeying Creon’s law, therefore, elucidating the impression that Antigone is in agreement with Creon in the sense that one must obey authority. She does not agree, however, that she must obey Creon’s law because it was not of the gods. Though she follows the gods, she still broke the second tier of authority (Creon’s authority) and was met with an untimely end for her
Antigone declares that Creon’s commanding is coming out of “some man’s wounded pride” (Sophocles, Antigone 510). To Antigone, Creon is just like any other Thebian, and that even though he is the king of the land, his power is irrelevant compared to the gods. When Creon declares himself ruler of the land, he develops hubristic qualities. Creon abuses his power in that he believes his word is absolute. Antigone sees this pride as damaged, and believes that he does not use logic in his reasoning.