The presence of greed utilized by Chaucer in the Pardoner’s tale presents satire as his character is meant to be honorable, yet, behind the scenes is actually the most unethical one. The first example the audience is shown of this fraud is as the pardoner explains his motives, when he states, “Of avarice and of swich cursednesse/ Is al my prechyng, for to make hem free/ To yeven hir pens; and namely, unto me!/ For myn entente is nat but for to wynne,/ And no thyng for correccioun of synne” (114 – 118). The Pardoner is extremely upfront regarding his greedy motives as seen in the quote “For myn entente is nat but for to wynne,” (117). The sole reason he is in this game is no other reason than to make money. The revelation of this goal results in an ironic situation as his job consists of preaching against greed, while the only reason of his employment is driven by his own greed.
It is a convenient and comforting respond to unfortunate and even devastating ‘fate’. The pain becomes bearable to those who suffer because it is all part of a bigger plan, it is more than ‘you’. This concept is also built upon an irrational fundamental attitude, “the surrender of self to the ordering power of society.” (54) The problem of theodicy does not end at that. The use of God as a shield works on believers, but not on nonbelievers. The question “why bad things happening to good people” still cannot be answered for the nonbelievers, a common critique of religion itself.
How may I live without my name? I have given you my soul; leave me my name!” (Miller 153). This quote truly demonstrates Proctors character as a whole, as he is willing to be hung for the sake of proving his worth to the court. Specifically, Proctor knows he is truly innocent, and wants to make the courts aware of his innocence. His unwillingness to confess to witchcraft, is because of his personal beliefs regarding reputation.
The people understood Hooper’s veil as a sort of concealing a secret sin, or an act of pure insanity and therefore shunned away from him. “In this manner Mr. Hooper spent a long life, irreproachable in outward act, yet shrouded in dismal suspicions: kind and loving though unloved and dimly feared; a man apart from men, shunned in their health and joy” (11). The shallow analysis of the town people of the true representation of Hooper’s veil, led to the creation of a fence between Mr. Hooper and his congregation instead of dismantling the fake façade that separate people’s inner souls from the apparent personalities. Perhaps Mr. Hooper underestimated the fear of admitting sin among people; therefore, instead of evoking people to acknowledge that everyone hides a secret sin behind a “veil” of pretenses, believes, and behavior, Hooper was himself accused of hiding a sin as Elizabeth declared, “… there may be whispers that you hide your face under the consciousness of secret sin” (8). The writing style of Hawthorne is unclear whether Hooper intended to show that each person lives in a state of sin to start with, or whether he simply wanted to make a point that Sunday morning to go along with the topic of his sermon.
Darcy is looked down upon for admiring Elizabeth but is so strong in his opinion that he does not let others influence him. Here, Austen is pushing against the idea that the way people show are initially shown, isn 't necessarily who they are. Darcy, even though initially seen as insensibly prideful, is seen for his true self. Society makes him seem unapproachable and unworthy because of the first impression he gave off. Austen proves that it is important to get to know what people’s true intentions are.
“Remember my name; I am Javert” (63) This is yet another tactic. Javert knows that Valjean despises him. In showing dominance, he wants Valjean from breaking the law to avoid meeting him again. Later on, we see Javert clearly recognize Valjean after he rebooted his life. “It is strength.
Unfortunately, he trusted the wrong person due to his growing lack of self-esteem. Iago, a hypocrite who hid his evil thoughts by appearing as a man of extreme honesty, saw that he could erode Othello’s self-esteem because of who he was, a moor living in European society. He realized he could manipulate Othello for his own evil ends. He slyly used pathos to gain his trust, saying, “My Lord, you know I love you” (III.iii.118) to convince him of his honesty and reliability. Then he suggested the unpredictable nature of Desdemona by saying, “Ay, there’s the point: as, to be bold with you, not to affect many proposed matches of her own clime, complexion, and degree, whereto we see in all things nature tends - Foh!” (III.iii.230-234).
In this point of the novel, Santiago has completely giving up on his dreams of pursuing his personal legend, however; through the influence of the crystal merchant, which serves as an example of someone who has become blind to pursuing his personal legend, Santiago further develops the motivation and strength he needs to never give up and to always pursue what he desired. For example, One of the most important things Santiago learned from the Crystal Merchant is the importance of following one's heart and their personal legend. The Crystal Merchant was a symbolic message for the consequence of not following one's dreams. It results in one becoming a sheep, or someone who follows monotonous routines. For instance, the Crystal merchant states that, ‘‘Because I know the things I should be able to accomplish, and I don't want to do so,’’ which further provokes the idea of cowardness amongst himself.
To others, taking away Shylock’s religion and livelihood is not considered being merciful because they are punishing Shylock for trying to get what was rightfully his. This shows that the value of mercy is subjective, and differs from person to person. Furthermore, there is the important question of when and how much mercy should be shown. In this scene, Shylock is asked to give mercy when he has to reason to. However, the duke claims that he is merciful to Shylock, even though he is not obliged to.
In a theological seminary in London , Scott Redd, an associate professor of Old testament says, “Love’s value is apparently utilitarian. It serves a purpose, but it has no value by itself.” In these terms, the self esteem of Dr. Mann and the survival impulse that invigorates his betrayal of the crew is impeccably legitimate. Cooper calls him a quitter since he tries to protect himself at the expense of the mission. Be that as it may, right now, Cooper does likewise in choosing to return earth at the expense of the mission. Here, love is again delineated as a solid power as an integral component of survival nature.
Chillingworth’s transgression was only tormenting Dimmesdale’s wrongdoing and keeping him alive to do so. Dimmesdale is only tormented because of the guilt in his heart. He would not feel this guilt if he would only confess his righteousness to the world. In some way Chillingworth really shows the true character of Dimmesdale that he is not this majestic
Huck’s internal decision of him “going to chance it; I’ll up and tell the truth this time” to Miss Mary Jane about the duke and Dauphin being frauds adds a comical aspect because of the rarity of Huck’s honesty (239). Huck’s convictions of the culture begin to expand inside him, cultivating his values. Unlike other character’s, Huck’s code of conduct develops from seeing the injustices around him, not necessarily from the country’s laws. In Huck’s dialogue, there outwardly appears no change in Huck: “I don’t care shuck for the morality of it, nohow. When I start in to steal a nigger, or a watermelon, or a Sunday school book, I ain’t no ways particular how it’s done, so it’s done,” but beneath the entertainment