Disorder and Misunderstanding in Thos Pynchon's The Crying of Lot 49

This denial causes him to make decisions that only lead to his downfall and further deterioration. He himself leads to his own downfall through his foolish beliefs. To further, Oedipus makes more destructive decisions when he summons the Sheppard to reveal who the murderer of Laius is. Oedipus says, “I must pursue this trail to the end, till I have unraveled the mystery of my birth” (Sophocles, 113), illustrating his mental deterioration considering that this obsession to deny his position as the murderer is consuming his life. Oedipus forces the Sheppard to tell the ill-fated truth and is told: “I hadn’t the heart to destroy it, master” (Sophocles, 118), demonstrating that Oedipus was the cursed baby who was sent to his death, but as fate had planned, Oedipus lived. Not only did he live, he went on to accomplish each revelation the Oracle declared he would. At the end, once the truth has been revealed, Oedipus reaches his breaking point and cannot bear the truth. His mental deterioration from discovering the truth consequently influences him into literally blinding himself, resulting in his downfall. These examples establish how Oedipus’s internal madness played the role of influencing him into believing he could alter the will of the Oracle. He displayed madness when he continuously denied the truth despite the evidence that went against his beliefs. He was blinded by madness into

It is said that the truth will set you free, but in the case of Sophocles’ Oedipus, the truth drives a man to imprison himself in a world of darkness by gouging out his eyes. As he scours the city for truth, Oedipus’ ruin is ironically mentioned and foreshadowed in the narrative. With these and other devices Sophocles illuminates the king’s tragic realization and creates a firm emotional bond with the audience.

An example of Oedipus’s firm decision to find the truth can be seen when he chose to ignore

Both the reader and the characters develop similar problems in dealing with the chaos around them. Like Pynchons' reader's, Oedipa is forced to either work toward interpreting the trail of seemingly indecipherable clues being tossed in her wake or forgo it all and walk away in bewilderment. Like the reader by deciding to go on, however aimlessly, she is forcibly drawn out of the complacency of her own existence; into a chaotic system of intrigue that reaches far beyond her normal scope of understanding. In the same turn, like Oedipa the reader's role is also based on interpreting numerous symbols and metaphorical clues as a means of stumbling upon a legible conclusion that will stop the madness. Each of them arriving at a different conclusion or none at all solely depended upon how far the use of our perceptions will allow us to go. Unfortunately both Oedipa and the reader (myself included) are overwhelmed by the myriad of inconsistencies and masked innuendo saturating this book from cover to cover. Unable to sufficiently distinguish between what is real and relevant and what is unreal and irrelevant, both are left feeling disconcerted and

Rumor upon rumor, lie upon lie, truths are buried deep. Not everything that is heard should be believed. Thus, one should always consider all possible outcomes, for one wrong move can lead to the rise of a series of unsolvable problems. For example, the issues in Oedipus the King are introduced when Oedipus’s parents hide from the prophecy by attempting to kill Oedipus. Jocasta explains to Oedipus how the prophecy could never be fulfilled by justifying, “My son--- / he wasn't three days old and the boy's father / fastened his ankles, had a henchman fling him away / on a barren, trackless mountain.” (790-93). Though this reassures Oedipus, Jocasta and Laius cannot just simply prevent the prophecy from portraying truthfulness, for they are no match for destiny.

Oedipus is living in a dream from which he is only just beginning to awake. In this dream, he not only believes that he is in control of his own fate but that he is in control of his own identity. He assumes that he has three virtues: wisdom, reason, and self-control. When he attempts to use these virtues, however, he discovers that he is mistaken on all three counts. His first mistake is believing that he is wise. From this wisdom he hopes to maintain control over the events around him, but true wisdom is actually surrendering to the fact that control is an illusion, a "seeming." His second mistake is believing that he is a rational man. Indeed, Oedipus has great cognitive

Oedipus finally realizes how "blind" he has actually been. He now can say that he can "see", even if it is not what he wanted to see and know. The "LIGHT" represents answers and truth of his life. Kilborne points out that by knowing the truth, Oedipus is seeing:

Throughout the play, Oedipus goes to Tiresias, Jocasta, Creon, The Messenger, The Oracle, and The Shepherd for information regarding his life. Each character in one way or another refused to give him the answers he seeked to know. As Oedipus got closer to the answer, another character tried to put a stop in his journey. Oedipus continues moving forward even though people requested that he didn’t. “Oh no, listen to me, i beg you, don’t do this…..Listen to you? No more. I must know it all, see the truth at last” (Sophocles 195). His desire for the truth kept him going to continue his search to find himself, leading to his downfall. Although he had the capability to discontinue the plight, he made the independent decision to continue.

The truth often comes as a gift, it comes at the most unexpected moments. It takes one by surprise, whether it’s good or bad. How can a gift be bad? Say someone gets an unexpected gift, it doesn’t necessarily mean it’s going to be something one would want. In Oedipus Rex, the truth manages to unravel, bringing havoc among the people of Thebes and Oedipus himself. Throughout the play, Sophocles reveals many symbols to help illustrate the theme that one cannot hide from the truth permanently.

At the beginning, Oedipus is ignorant and is constantly avoids and ignores the truth in order to protect his reputation. Oedipus’ unwillingness to open his ears to the truth develops when Tiresias reveals that he killed Laius and one of his responses is, “Your words are nothing-- / futile” (416-417). Although Oedipus begged to hear Tiresias’ words, he was not willing to pay attention or open his eyes to the unfortunate idea. Oedipus pushes aside the words Tiresias says, refusing to believe that he could be the one who killed Laius, the one who must be cursed. Later, Tiresias brings up Oedipus’ ignorance saying “you’re blind to the corruption of your life” (471), and telling him a few lines later that “No man will ever / be rooted from the earth as brutally as you” (488-489). Oedipus was put in his place and blatantly told that he is ignorant but his rise to knowledge will also bring his demise. Sophocles foreshadowed using Tiresias in that way, but Oedipus was so into avoiding any confrontation with the truth at the beginning that he would respond calling Tiresias’ visions “absurdities” (494). Therefore, even though the truth has been revealed to him, Oedipus still chooses to remain blind to the truth in order to remain good in the eyes of his people.

Sylvia Plath wrote “Mad Girl’s Love Song” in the early fifties while she was an undergraduate college student. The poem is written in the villanelle poetic form of which it reflects not only the rigorous fixed format, nineteen-line with two repeating rhymes and two refrains but also the melancholic tone and rhythm of the traditional dance song—in vogue in Italy and France during the sixteenth century—in which its roots lie. The title itself offers a plausible explanation for choosing the villanelle poetic form, which strict metric certainly helps to convey the sense of torment and alienation that emerges from the refrains repeated throughout the poem. A rising crescendo from one stanza to the next builds

He is too proud to consider the words of the prophet Tiresias, choosing instead to rely on his own sleuthing powers. Tiresias warns him not to pry into these matters; "Just send me home. You bear your burdens, I'll bear mine. It's better that way, please believe me" (364-366). However, pride in his own intelligence leads Oedipus to continue his search. "For the love of god, don't turn away, not if you know something" (371-372). Oedipus values truth attained through scientific inquiry over words and warnings from the gods, as this is a result of his pompous pride.

You bring up a great question as to whether or not truth should be something to be sought. Based on the story in chapter 2 by Sophocles, it would seem that the quest for truth is almost inevitable. Oedipus found evidence and used it towards this search for truth. My point is that when one is presented with the evidence, is is very tempting to use it and find out what is really going on. It does seem that Sophocles wrote this story to imply that the truth is not always going to agree with us. But this does not make the truth any less

That the world has things to tell her is not an entirely new idea to Oedipa.At the inception of her role as executrix, she sits in her convertible gazing down upon a typical Southern California suburb--and is instantly reminded of the insides of a transistor radio:

Originally, Oedipus is blinded to the truth because of his selfishness and ignorance in order to preserve his throne as king. As a matter of fact, Oedipus thought Creon was plotting against his him, he states