Alcibiades Ethical Beliefs

The author of Oedipus, Sophocles, introduces a worthy rival to the main character Oedipus.Tiresias, who considers himself to be an equal to the Great King. Tiresias admits, “You are a king. But where the argument’s concerned // I am your man, as much as a king as you.// I am not your servant, but Apollo’s.”(Sophocles) While simultaneously trying to defend his honour and bring justice to Thebes, Oedipus argues about the integrity of Creon’s source. Tiresias retorts Oedipus’ impulsive accusations, in a studious, and King like manner.Tiresias’ diligent retaliation is dramatically significant because it develops Oedipus’ character; Oedipus is humanized and revered less as a God because of his flaws. The power dynamic shift causes the audience to become more judgemental of Oedipus since someone is holding him accountable for his behaviour. Additionally, the passage adds to the mystery of the plot and creates suspense, through Sophocles’ use of paradox, and imagery which cause the mood to change and creates a compelling story. Both of these elements cause the audience to pay attention to the drastic changes in character, and mood, to highlight the major theme of pride, power, and fate. Ultimately, the passage is intended to show the ignorance of Oedipus, and the awareness of Tiresias, who are symbols for the pervasiveness of fate.

The battle between Sparta's well-built army and Athens's exemplary navy was like a battle between a bear and a shark. If the bear goes into the water, the shark wins. However, if the shark enters land, the bear will kill it. The Athenian general and military genius Pericles knew this. Therefore, he devised a strategy that was based on the strength of his navy and the Spartan inability to battle him on sea; he devised a strategy of attrition where they would sit at home, and outlast the enemy (Kagan 52). In his mind, if Athens disregarded the Spartan land attacks, and instead survived off sea trade from their allies, the enemy would be unable to cause much damage. He wanted to drain them out psychologically, to get them to surrender from attacking the Athenian Empire (Kagan 52). One of the most important steps in doing this was to connect Athens to its navy city and their port. They did this by building walls that connected them, later known as the Long Walls (Kagan 9). Back then, walls were almost impregnable to attacks, and were one of the best defenses in the ancient world. Therefore, the addition of the Long Walls made both Athens and the port extremely hard to crack; they were ready for any Spartan land attack that would come their way. When the war finally started and the Spartans did come, they found that their attacks were not going to work. Their strategy of totally crushing the Athenian Empire and fighting a battle of annihilation was countered by the

Alcibiades, one of the generals of the expedition, had a lot of enemies in Athens, due to his luxury life and desire to get as much fame as possible. So, before the departure of expedition his enemies tried to do everything to implicate him in scandals and expose. All in all Alcibiades was

Throughout the tragedy by Sophocles, the king Oedipus relies on his personal glory to attain long lasting fame and balks when confronted with anything that might shatter this perception that he is the best. While both characters have done marvelous deeds in the past, their inherent arrogance, which is part of the tragic flaw of each of the characters,

To begin, Apuleius wrote a novel, The Golden Ass, which demonstrates Roman worldviews of the self. In the book, he explains a perspective about what makes the self: experience and transformations. Lucius, the protagonist, goes through many different changes that really shaped his character by the end of the novel. He underwent multipart transformations that are physical, personality wise, his social class, his beliefs, and his interests. At the beginning of The Golden Ass, Lucius’ internal and external selves do not correlate. Only through his experiences and numerous transformations is he truly able to be himself because both his internal and external selves match. This worldview is especially present in ancient Rome because of all the wars this great city took part in that physically transformed Rome’s territory and its citizens. These experiences made Roman men physically strong, wise, powerful and meant that they were good at warfare since they were able to conquer so many different places like Carthage, Italy, and Greece. The men that took part in these wars came back as different people after they had experienced war and all its casualties. There are many implications of

Plutarch presented history through biographical stories of the people that were important and influential during the time period he wished to address. However, after having read some of his work, one realizes that Plutarch inserts his own personal opinion and views of the people at hand into the factual documentation of their lives. For example, in The Life of Crassus, Plutarch expresses a general dislike and negative view of the man, but in The Life of Caesar he portrays the life through a lens of praise. It also seems that he uses his opinions of the people that he writes about to subtly extend moral lessons to the reader. What follows is a further isolation of Plutarch's opinions and

Mesoamerican was the religion of the Aztecs and other cultures. The religion consists of three main parts, earth, an underworld, and an upper plane. They claimed multiple gods and deities including Tlaloc, Huitzilopochtli and Quetzalcoatl. The Aztec’s had many rituals that coincided with their calendar. There were a series of eighteen spectacular, often grisly public festivals during the three hundred and sixty-five day Mesoamerican year. Some were simple enough such as burning their old kitchen utensils, and putting out all the fires and starting a new fire for a central bonfire. Simple rituals that did not have any ethical principles to speak of.

In the modern world, patients expect their doctors to aid them and to support them. In the short story, “Flowers for Algernon” by Daniel Keyes, Dr. Strauss and Dr. Nemur conducted an intelligence enhancement experiment on a man named, Charlie Gordon and changed his life. With an IQ of sixty-eight, the scientists altered him and tripled his IQ. However, this operation has not been ethical because the procedure was abstruse to Charlie, the doctors were rushing, and Dr. Nemur and Dr. Strauss were acting selfishly.

Throughout the play we find that Oedipus, the protagonist of this Greek tragedy, is tested by life in a number of ways. To those in Athens who watched the performance of Oedipus the King, Oedipus appeared to be the embodiment of a perfect Athenian. He is self-confident, intelligent, and strong-willed. Ironically, these are the very traits which bring about his tragic discovery. He is portrayed as a character of

Socrates traveled from one group to another visiting wise politicians, poets, and craftsmen, making enemies out of each group. After talking to the “wise” men Socrates realized they were all arrogant for thinking themselves wise. Because Socrates knew he was not wise he believed he was better off then them. In the end it was a representative from each group that charged Socrates with the crimes that got him condemned to death. This "occupation" consumed his leisure as well as his finances. Socrates told the court at his trail: "I live in great poverty because of my service to the god"(6). Socrates compared himself to a gadfly, and the city of Athens a steed he was just trying to stir into life (11). When a horsefly bites me I squash it, and that is exactly what the city of Athens did to Socrates. Instead of squashing him they made him drink poison, a little bit less messy. Socrates was a gadfly by questioning Athenians on subjects they rarely talked about, making them think about something they normally wouldn’t. He did his questioning out in the open where Athenians congregated so the public could observe and hopefully think on whatever subject that was being talked about. Socrates would question respectable Athenians making them look stupid too a crowd, because they would not know what to say. Making the person being questioned very angry towards Socrates for putting them in such a position. Socrates

In the opening scene of the first play in the trilogy, Oedipus the King, Sophocles depicts Oedipus as a man of great stature, ruling his lands justly but hints at his own catastrophic fate condemned by his overly arrogant conduct. Initially, Oedipus exhibits intelligence, love and concern for his subjects, and deep-rooted wisdom, upholding a reputation of high moral standards. His wisdom, however, becomes self-righteous, his arrogance becoming very clear on the eighth line of his opening monologue, “Here I am – myself – you all know me, the world knows my fame: I am Oedipus. ” (159). The irony of this statement rests behind the notion that Oedipus’s fame will be known and surpass the ages, but it is

Analysis of The Athens strategy Pericles formulated the Athens strategy in a stable internal environment at the beginning of the Peloponnesian war. The internal democratic order and unity achieved in defining the political goal, with a proper assessment of their own strengths and weaknesses, as well as the strengths and weaknesses of the enemies have contributed to the formulation of a defensive strategy. Unlike Pericles’s strategy, the offensive strategy during the Sicilian expedition formulated a conflict between two different visions of Alcibiades and Nicias in an unstable political environment. Alcibiades’s desire for power and glory overwhelmed Nicias wisdom and prudence. In such circumstances, the strategy was vaguely defined and had a major risk of Sparta's attack and the rebellion of the Athens Allies.

When Teiresias asks in Antigone (line 1051), "What prize outweighs the priceless worth of prudence?" he strikes (as usual) to the heart of the matter in Sophocles' Theban Plays. Sophocles dramatizes the struggle between fate and free will, in one sense, but in another sense the drama might be better understood as the struggle between the will of the goods (which it is prudent to follow, according to Teiresias) and man's will (which is often imprudent). Sophocles' characters are moved by their own wills, of course (either in accordance or in conflict with the will of the gods). Oedipus in Oedipus the King is determined to pursue the truth in spite of the objections of Jocasta, the priest, and his own misgivings. In Oedipus at Colonus, Theseus "cannot rest" (line 1773) until he has served both Antigone and the late Oedipus (implying that conscience is his motivator awareness, in other words, of his duty towards them). In Antigone, Antigone acts in accordance to the will of the gods (but in disobedience to the will of Creon) and does so knowing the punishment that awaits her: "Go I, his prisoner, because I honored those things to which honor truly belongs" (lines 178-9). This paper will show how while fate is a powerful force in The Theban Plays, the characters themselves are still left to exercise their own free will (either with respect or disrespect to will of the gods). Thus, the main drama consists not in the

Traditionally, hamartia has been identified either as being a “tragic flaw”—a serious physical, psychological, or moral flaw in an otherwise impeccable character—or as being directly caused by such a flaw. For example, Laurence Berns states, “As a result of a flaw natural to his kind, the tragic hero harms and destroys those he loves most. It is those very qualities for which he is admired and honored that cause him to wreak great evils” (77). Oedipus, then, is said to be a just and noble ruler who cares for his people as though they were his own children. Indeed, Oedipus addresses the citizens of Thebes as “children” in Sophocles’ tragedy Oedipus the King (111–113), and he burns with an admirable passion to discover the truths pertaining both to his own past and to the cause(s) behind the plague besetting his city . The fundamental purpose of this dramatic story is that a king picks up his legacy by killing Laius who is his father, so he can fill in as imperial ruler in Delphi. The metaphysical realities revealed through Oedipus' actions go beyond the noble/base, advantageous/injurious or pleasant/painful noted above. Oedipus' actions can be further defined as either virtuous (virtue) or vicious (vice). Virtue and vice are metaphysically manifested through Oedipus' actions in the play.

Menenius tries to excuse Coriolanus’ angry attitude when he speaks to the citizens. He says he should be judged for who he is. Not who they want him to be:‘Consider further