Before Athena appearing as a Mentor, Homer shows Telémakhos as a shy boy who is having difficulties to live up to his father’s legendary reputation. He is shown as detached, lost and confused. Rather than taking an action, Telémakhos kept on complaining about the suitors’ manipulation of Xenia. In order to reach manhood, Athena calls him to action through making him undergo a journey. This journey, through Homer’s words, is not only meant to pave the way for him to mature by the time Odysseus is back, but also to save him from the suitor’s plot to kill him.
For example, just before he finishes his work on the creature, Victor states that if your study “has a tendency to weaken your affections, and to destroy your taste for those simple pleasures… that study is certainly unlawful,” (Shelley 56). At this point in his narrative, he understands that there should be a healthy mix of the domestic and pursuit of knowledge, but he throws in a hypothetical that complicates what he knows to be healthy, “if no man allowed any pursuit whatsoever to interfere with the tranquility of his domestic affections” (56) then, he concludes, many evils of famous nations would not have happened. But his actions of abandoning his own health and the company of others to complete his work communicates a disconnect between what he knows and what he
Although Macbeth has done some really bad deeds, he cannot be called a bad person out and out who goes on to achieve his ambitions without any consideration. He’s also a victim of the realization that there is no meaning as such in this world. This instability snatches his power to think and he gives in to his wife’s provoking speeches without providing any counter arguments to her. If he had any of his individuality left, he certainly must have had given some thought to her speeches but the lack of it shows his confusion. As soon as he joins the opposites foul and fair, he’s encountered by the weird (which is undefined because in the world of Macbeth nothing is normal).
Negative presentations of hospitality almost always hurts a character in some way. One of the first instances of this is when Odysseus meets Polyphemus of the Cyclops’ Island. Polyphemus does not immediately show hospitality upon meeting Odysseus and his crew, so Odysseus asks for it. “... beholden for your help, or any gifts you give as a custom to honor strangers… Zeus will avenge the unoffending guests… We cyclops care not a whistle for your thundering Zeus… where was it, now, you left your ship…” (Homer 902). Since Polyphemus refuses to give Odysseus hospitality, there is no chance of civility and this will not help Odysseus, only hurt him.
Claiming that he never truly did love her and proving that her father was right about him, “You should not have believ’d me, for virtue cannot/ so inoculate our old stock but we shall relish of it/ i lov’d you not.” (3.1.117-19) Hamlet’s motives for doing this could be to keep Ophelia out of everything and to not bring her anymore pain if anything was to happen to him as he went through with his plans. It could also be that he is still acting out as the anger/sadden son and that he needs to keep up with the act of seeming crazy to the onlookers. This action also connects to multiple other hasty and rash doings by hamlet that in a way is cutting of ties to his “old life” before he was visited by his father’s ghost and that thinking to himself, that if he’s going to succeed after everything he’s already done, he’ll need to cut ties to anybody that he could at one point had attachments to. There are hints in the line that Hamlet says to Ophelia after saying they need to make themselves clean of this relationship and cut all ties they had with each other from the past. At the same time saying that they shall “relish” in the memories which mean bring great joy to themselves thinking about how much
Brutus’ emotional wound ultimately deals with his internal conflict of the decision to kill Caesar in order to better Rome. In addition, he deals with such difficulty over the decision because his reason to kill Caesar does not come out of hatred or jealousy, but due to his fear of life under Caesar’s rule. In Act I, scene ii, lines 39-40, Brutus says, “Merely upon myself. Vexéd I am / Of late passions of some difference” (Shakespeare 848). This quote, from Brutus, means that his own thoughts and conflicts overwhelm him.
In addition to that, Odysseus is less merciful to others who have wronged him while Harry Potter, though he has suffered much, shows great mercy. Odysseus as soon as he comes home tells his son, “ I came to this wild place, directed by Athena, so that we might lay plans to kill our enemies” ( Homer 1080-1082). Odysseus had such vengeance on his mind that he would start planning as soon as he had come home, yet it seemed that he would spare not one of them, no matter how great or little their involvement. Harry Potter, on the other hand, could have hunted down the rest of Voldemort’s followers, but he left them alone to look for forgiveness and what is right. Finally, Odysseus was a great fighter known for his bow and arrow skills while Harry Potter was just a wizard.
This pushback is shown by multiple instances in which Jem and Scout are made fun of for their father is a “n****r lover”. Secondly, Atticus knows he is going to lose the case for he knows that the moral character of Maycomb is not high enough to be able to see true innocence on account of evidence. This realization did not deter him, for he believed that “the one place a man should get a square deal is in a courtroom” (295). Thus he delivered on behalf of his morals and completed the case. This again shows moral courage, for Atticus knew that he if he forfeited his defense of Tom Robinson the ridicule would stop.
He does indicate that his stand is of the traditionalist, but he is not forcing his choice over anyone. It is just a small hint, a slight nudge towards the direction he would want the Athenians to follow, but the ultimate decision is theirs and theirs only. The ultimate deception occurs in the character of Dionysus- his development from the timorous, almost despicable figure at the beginning of the play to serve as arbiter in a contest of the gravest consequences at its end. The journey that he makes into Hades to bring back Euripides is merely superficial, it is also his journey from illusions and self-deception to realisation and self-knowledge. From the start, one sees Dionysus, as anyone but Dionysus- he is the “son of Winejar”, disguised as Heracles, changing places with his servant Xanthias, but by the end of the play, he has not only regained his identity but also celebrated for the God that he is.
At the end of the store, these secrets are divulged. Whenever Amir lets Hassan get rapped by the bully, Assef, readers realize that Hassan isn’t the person portrayed at the beginning of the book. This is especially shown whenever Amir keeps this as a secret for the ongoing years. If he would have tried to help Hassan, then readers would be able to sympathize toward both characters, not just Hasan. The reasoning behind Amir’s innocence in the situation is because he was “scared,” he didn’t want to “confront” Assef.
"He 's an incipient monster, thought Pete, and. . . we 've seen in the world how monsters can come to the top and just what horrors they can achieve” (Knowles PAGE). Pete was afraid that NAME would grow up to become a powerful manipulator but admitted that it would be nearly impossible to prevent it from happening so he calmly did not reveal NAME’s true intentions.
Montag would not rip free from society’s norm and make his journey in figuring out the flaws in society. Characters in the story do not break away from the norm and earn the same epiphanies and knowledge as Montag because the technologies dished out by the government blind them. Just as TVs prevent Mildred from forming an emotional connection with Montag, technologies prevent people from expanding their understanding. Personally, books are an important aspect of my life. All sorts of stories are crucial to my life; they are a means of escape.
Creon once suggests how “[a person] cannot judge unless [one] know the facts” (Sophocles 515) when he is the one being accused by Oedipus. And yet, Creon commits the same action that he advises others not to do which reveals his dishonesty and insincerity as a monarch. Moreover, Creon does not value the guidance that his subjects has to offer; instead, he values his own opinion, which consequently hinder him from knowing his own mistakes. Creon once trusted Teiresias’s advice, but once Creon becomes a monarch and hears what he does not like to know, he accuses, “But old Teiresias, among human beings the wisest suffer a disgraceful fall when, to promote themselves, they use fine words to spread around abusive insults” (Sophocles 22). Creon becomes arrogant to admit his own mistake to keep his reputation as a wise prince.
As seen with the Mytilene debate where Athens decides whether to slaughter the Mytilene’s for their rebellion, Cleon, a demagogue, explicitly states “I have often seen a democracy is incapable of ruling an empire (67).” He goes on to argue “you relent out of compassion, your softness puts you in danger and does not win the affection of your allies (67).” To him, qualities such as sentiment and indulgence hurt an empire. The Athenian empire must be unyielding and forceful to control its subjugated people for the subjects only follow the Athenians because they “exceed them in strength (67).” This goes against the tenants of democracy where the people supposedly discus their issues and not rule each other with force. Indeed, as the Athenian empire continues, people choose love of empire over love of democracy, and the Athenian are swept up by militarism and excessive patriotism, which ultimately leads to their downfall with the Sicilian expedition. Athens in effect becomes a tyranny of the empire as the people seek to strengthen the empire rather than their city. Thus as a democratic state grows in power, the government will be swamped by excessive pride in