An example of this would be when he basically mocks the fact that Othello trusts him by saying “Oh, you are well tuned now, / But I’ll set down the pegs that make this music, / As honest as I am”(2.1.186-188). This displays irony because he is completely aware of his deceitful nature, yet continues to proclaim that he is an honest man. Iago also boasts about his dishonesty and plan to ruin Othello’s life by sarcastically questioning “And what’s he then that says I play the villain / When this advice is free I give and honest.”(2.3.245-246) His actions exhibit irony because he claims he gave Cassio “good” advice, but it eventually ends up causing Othello to hate him. Again, this displays how Iago conspires to ruin Othello by deceiving Cassio while also still claiming his
Mr. Utterson 's surprise at this comment reflects this idea of the time: a well-groomed man must be in good moral standing; therefore, this unashamed selfishness is surprising. In Julia Wedgewood 's review, she draws attention to Stevenson 's representation of "the individualizing influence of modern democracy in its more concentrated form" (qtd. in Stevenson 137). While Mr. Hyde performs the crimes, Dr. Jekyll is the one who freed this evil and maintains the responsibility for Mr. Hyde 's actions. In his letter, Jekyll admits to allowing his conscience to blame the incidents entirely on Mr. Hyde (Stevenson 46).
He comes up with the several suggestions about piety: “to prosecute a wrongdoer is pious and not to prosecute is impious”; “what all the gods hate is impious, and what they all love is pious”; “where there is piety there is also justice” (Plato (1997), p.88.). In Euthyphros actions to prosecute his father he relies on this statement. Even though, he considers himself as pious man, Euthyphro is pious in prosecuting his father. Look at Euthyphros notion “to prosecute a wrongdoer is pious and not to prosecute is impious”. Let imagine this case as his father is guilty and he would hide it from authorities, from
While not righteous or honorable in any traditional sense, the Pardoner argues that he is appropriate to preach against his personal vice of greed due to his understanding of the sin and that in the process he is able to truly assist others in the relinquishment of their faults. In correspondence, the Pardoner “preach for nothing but for greed of gain… from it, I can bring them to repent” (p. 243). The transparency of the Pardoner’s confessions is without a doubt
This proves to be a poor decision by him, for Mark Antony later united the Romans against him and the other conspirators, though Brutus does this from this idealistic judgement. In this case, his optimism proves to be a flaw for Brutus. Another example of his idealistic view is portrayed throughout the play in the fact that he trusts the conspirators. For example, Brutus says to Cassius, “Did not great Julius bleed for justice’s sake? What villain touched his body that did stab and not for justice?” (4.3.20-23).
Benvolio tells the truth about what happens which is an example of how he is naive, because he thinks that good things will happen if you tell the truth. Where in reality Benvolio telling the truth only gets his friend Romeo in trouble. By telling the truth about Romeo killing Mercutio it leads to Romeo being banished, from Verona and in the long run, Romeo and
Since honesty is one of the basic elements of morality in ancient greek culture, people would expect the praise toward this virtue in the Odyssey by Homer. However, it is palpable that deception could be a better policy in this book-- even the greatest person tells lies and conceals identity. Odysseus,the main character of the story who has been considered as a heroic figure is constantly staying in his disguise, even with numbers of positive connotations about deceit. Homer portrays Odysseus in this way in order to emphasize the wise and immortal aspects as one of the core characteristics of Odysseus, all through the revelation of deception. In the Odyssey, disguise is highly practical and successfully serves as a wise way to encounter strangers, test loyalty and search for help.
Secrecy, in its pure nature, disorients society from what one wishes to expose; it becomes a prerequisite to many for it is portrayed as the only course of action to mask one’s true self, imperfections, and mistakes, without consequences. Society attempts to disguise or delude sins due to shame or fear of dilapidating a reputation and, often, hiding behind white-lies reveals a person’s forthright values and conscientious intentions. Consequently, Nathaniel Hawthorne intensifies the need for secrecy through the character of Arthur Dimmesdale - whom questionably attempts to avoid facing his own sin - by beautifully practicing motif throughout the novel The Scarlet Letter. Dimmesdale’s mistakes are clearly affirmed to the reader when he commits adultery and keeps his secret to himself. The character does so to preserve his reputation of town-minister with the reasoning that the townspeople would essentially depart from God if he were to “expose himself.” The Irony comes into play when Dimmesdale becomes rather idiosyncratic to the reader since the character is, essentially, a fraud.
This same principle applied to Dimmesdale’s life, the burden of keeping a secret far outweighed the integrity he maintained of his good name by living a lie. Hence why Dimmesdale reviled his secret and confessed the truth, just as I
In The Canterbury Tales by Geoffrey Chaucer, one of the many characters, the Pardoner, takes advantage of people’s vices and ignorance, preaching against avarice, a sin which he does not feel guilty of committing. The Pardoner in The Canterbury Tales speaks of greed as “the root of all sin” and of himself as doing “Christ’s holy work”; although, he “practices” avarice himself he has no guilt of his thievery. The Pardoner deceives the towns people by falsifying professionalism by “speak[ing] a few works in Latin” and displaying his “bishop’s seal” on his “license” disguising himself as a trustworthy person.
Justice is not something that is practiced on its own, but something one does out of fear and weakness.” But the badness of suffering is far exceeds the goodness of doing it.” Glaucon appeals to the thoughts of experiment. Invoking the legend of the ring of Gyges, he asks us to imagine that a just man is given a ring which makes him invisible. Once in possession of this ring, the man can act unjustly with no fear. Glaucon claims,