More, Giles, And Hythloday In Utopia

The Core lecture was titled “Me, Myself, and I, D or R: Politics through Red and Blue Colored Glass” and lectured by Alex Theodoridis, who is a doctor of political science. The main argument of the lecture was that polarization will continue to increase between the parties until they are no longer able to close the gap of polarization. The main 3 groups of the lecture focus on were psychology, aggregate, and 2016 election. Psychology is basically how all individuals group themselves with it each of the parties. The way many identify themselves in each parties are our attachment to the parties, influence from parents, and new perspective change. Under these condition we identify ourselves to the parties. This explains that much of identification are influence by many factors and much polarization does come to play. From the article “Polarization in the Age of Obama” explains that polarization can affect us in deciding whether or

As in Plato's Republic, a work from which More drew while writing Utopia, More's work In Book 1 presents his ideas through a dialogue between two characters, Raphael Hythloday and More himself. Hythloday is a fictional character who describes his recent voyage in Book 2 to the paradise of Utopia. Throughout the work, Hythloday describes the laws, customs, system of government, and way of life that exist in Utopia to an incredulous and somewhat condescending More.

Satan's pride further constrains him. Because he is able to prove his freedom via dissent, and because he has ignored the fact that his free will comes from God, Satan thinks (or at least tells the angels before his own fall) that all heavenly beings including God are "Equally free" (5.792). Focused on his own freedom, Satan cannot understand that God has even more freedom than he. When confronted with the hegemonic power of the Son, then, Satan believes that "new Laws" have been imposed, that God has changed the rules (5.679-80). But this is not a new constraint; it is merely a new formulation of the Godhead.

Satan’s fall can be easily broken up into four steps: he came to think of himself too highly, putting himself equal to God; he made a following for himself; he plotted a rebellion with his fellow rebel angels; and he attempted to carry out the rebellion. His attempt to overthrow God and obtain power was, however, futile and easily thwarted. Satan was severely demoted and he spent the rest of the plot trying to pervert every good thing as if it would be to any avail to do so. He attempted to exert his own powers over creation and tried to get a foothold so that he could gain more power. His extreme arrogance led to his fall from grace. “This is the same willfulness which lies behind his rebellious claim in heaven that he is ‘self-begot’…What Satan the general refuses to give up here…is…individual glory, which he pursues at all costs.” (Loewenstein, 56-57). Considering that Satan was an angel in the presence of God at the beginning, he had no excuse such as ignorance to claim. Satan’s rebellion began within himself with little else to prompt him. Satan had the ambition to raise a rebel force, but army or no army, he surely would have thought himself more powerful than he ought have. His pride also got in the way of him ever being restored to his former position. “As part of his task of exculpating God…Satan explains that even if he could repent and get back to heaven ‘by act of grace’, it would do

In Milton’s Paradise Lost, surely we have come to ponder upon the makeup of Satan’s attractable character—his rebellious, seductive, almost “bad-ass” attitude—a case of admirable evil. But let us not forget his ambition, his strive to weld the image of God. We have seen many moments throughout where we get Satan’s ground for imitating the image of God: “…In imitation of that Mount whereon / Messiah was declar’d…” (V 764-65). But why does Satan do this? What is it in Satan that causes him to “look up” to God? Is God a tyrant yet a role model to Satan? I propose that Satan’s drive is something more than just an act of pretending; maybe, it is rather a means of trying to grasp what he has been taken away from him. Or, we can say that Satan was more. Perhaps he came to existence not in the mold of angel, but as a divine tool. There must be a reason as to: why Satan was considered God’s “first and favorite angel”? This seems to suggest that Satan is, originally, at some level of divinity; an experiment of God’s that was put to the test (or is a test)—a divine prototype.

However, craving independence from God ferociously backfires on Satan when he finds out that even after leaving hell, he cannot escape it, “which way [he] [flies] is Hell, [he] [himself] is Hell,” (IV, 75). Satan finds his way to revolt against and separate from God to overrule Heaven and become king, instead however, he takes on the role of the representation of all evil which is evidently seen in his interactions with Eve.

More explores humanism through the lack of luxurious clothing, in Utopia. More introduces this idea, through the narrator Raphael, that value is on the inside of a person and not luxurious clothing. Raphael states, “silk was held in contempt and gold regarded as a sign of disgrace” . He also presents his ideas on tangible things through gold. Thomas More also presents the humanist idea in Utopia with the

Satan’s character embodies the idea of a heroic figure because he questions what he feels to be true, even though his tragic fall is that he becomes easily misguided.

Lear can "see" through a sympathetic lens, after having exchanged the pride for shame, revealing to us that mental blindness can be more damaging than physical blindness. While Gloucester, who willingly admits that "[he] stumbled when [he] saw," is only able to "see," though sightless, after he has suffered (4.1.20). Only through the physical pain of losing his sight was Gloucester able to see the truth of his sons. Unquestionably, the plots of Lear and Gloucester run similar courses. However, Shakespeare employs Gloucester's plot to clarify Lear's plot. Through the physical blinding of Gloucester, Shakespeare provides an equivalent, which contextualizes King Lear's theme of consciousness and allows Lear's own metaphorical blindness to be fully

Following the standards of classic tragic heroes, Satan is a determined leader with an extreme amount of hubris. He knows that God is the most powerful being and yet he still

Through expectations and boundaries individuals in Utopia are manipulated into pursuing a trade that benefits the commonwealth. This parody is seen in all Utopian lives, from childhood, are geared to

In essence, Utopia is a written manifestation of More’s humanist beliefs. Many of these views are vicariously present in the character of Raphael Hythloday. For example, Hythloday comments on the unwillingness

In his book Utopia, Thomas More utilizes several different rhetorical devices to not only describe Utopia as a place, but also to compare the commonwealth of Utopia to the current state of Europe at the time. One literary device used throughout the novel is tone. While there are several other literary devices that contribute to the reading of Utopia, tone is one of the most useful in determining the views of More as an author. In Utopia, more usually sustains a satirical tone, sometimes accompanied by irony, comedy, and ambiguity. These elements help to convey to the readers what More’s truly intended message is. More utilizes the device of tone in Utopia in order to showcase the fundamental differences between Utopian and European society during that time.

Satan was unwilling to back down, no matter how great God’s power. This mission stands out as an element of the epic hero. In almost all epics written the hero has to stifle past guarded boundaries in order to complete goals. Satan’s bravery in trying to learn answers concerning his existence in heaven and his damnation to Hell is noble. Determination to derive truth is an admirable quality. Though his bitterness creates negative characteristics, his core purpose is not entirely blasphemous. He considers all that is placed before him and says in book 1, “Better to reign in hell than serve in heaven” (263). He knows that Hell is a place of doom and torture, but he is committed to living there with dignity and hopes to eventually rise above the creator and gain back what he feels he is entitled to as a living being. This acceptance of his conditions and determination to overcome makes him the underdog that an audience cannot help but root for. Everyone knows what it’s like to be in dark place with no visible escape. People want to be able to relate to a character that remains hopeful. In this sense Satan seems very heroic and critics have even gone as far as interpreting God as the villain.

One of the most intriguing characters in the epic Paradise Lost is Satan who rebels against God and chooses to live his life on his own terms. While Satan is commonly associated with evil, John Milton portrays him sympathetically and shows uses him as a tool to demonstrate the power of free will. In Paradise Lost, Satan can be considered to be the ultimate rebel. Not only does he defy God, but he also influences others to think for themselves and to blindly follow others.