Summary Of ' Paradise Lost ' A Lesson On The Human Condition '

“...in the hope of eternal life, which God, who cannot lie,...” (Titus 1:2). The Bible gives the exact account of the history of the world.  John Milton’s Paradise Lost is a play off of the account given in The Bible of the war in Heaven, the creation of the world, and the fall of mankind.  He used the Bible as his inspiration and altered the events told in Genesis.  Though The Bible and Paradise Lost tell different accounts of the same story, they have many things in common, such as: Satan’s fall from Heaven, Adam and Eve’s fall from Paradise, and Adam and Eve’s dismissal from the garden.

The true source of knowledge for most people is the "tree of the knowledge of good and evil." But to Joyce A. Little, it 's not the "knowledge" in itself, but the quality of being able to name something, which is the ability to learn about something in order to label it. So in other words, according to Little, the knowledge of good and evil is really the knowledge to label something as good or evil. She writes, summarizing God 's command to Adam and Eve, not to eat from the tree of the knowledge of good and evil, "Do not claim the ability to name or to define what is good and evil for yourselves, because you do not know enough about me to know what you are supposed to do to be my image in the world. Only I know how I can properly be imaged, and there only I can tell you what is good and evil for you" (25). The real sin of Eve and Adam was in claiming for themselves

It is hard to challenge what is seemingly normalized in society. Especially when looking into the realm of gender and sexuality, the male and female gender accompanied by heterosexuality is often just accepted and deemed as a social norm. Social institutions such as marriage, health-care laws, and the economic system benefit those who act within the heteronormative behaviors and appropriate gender expression. The gender binary, though, is far from accurate when assuming personal identity. If someone follows the social script of the femininity, he or she is expected to be female and possess female anatomy. The same goes for men: if he or she expresses masculinity he or she is expected to be male with male anatomy. Anything outside of this expectation is deemed socially unacceptable and subject to backlash. With the strong ties Western society has to the gender binary and appropriate gender roles, it is impossible to picture anything else. The Fa’fafine in Samoa, however, present a great challenge to the norms instilled in society.

“O Hell!” Satan’s opening exclamation of frustration immediately alerts readers to Satan’s state of mind. As Satan gazes on Adam and Eve, he is struck by their blissful state, which sends him into a spiral of confusion as he slightly reconsiders his plan to destroy them. To himself, Satan addresses the pair; he begins regretful and with pity for Adam and Eve. He later shifts in tone to vengeful, envious, and angry. Further exemplifying Satan’s contrasting attitudes, Milton uses antonymous words of emotion throughout the passage. By the end of passage, Milton solidifies Satan’s hardening of heart and ends the struggle that has been festering inside Satan since his first act of rebellion against God. Milton successfully uses both the shift in tone and the emotional diction to reveal Satan’s stormy internal conflict.

Throughout the Book of Genesis, the idea of knowledge emerges throughout punishment. This theme is most apparent when Adam and Eve deceive God by eating from the Tree of Knowledge of Good and Evil. When they do this, they are immediately given the ability to discern between right and wrong. The Bible states, "The woman saw that the tree was good for food, pleasing to the eyes, and desirable for gaining knowledge" (Genesis 3:6). Promptly Adam and Eve gain knowledge and realize their nakedness as deity punishment.

In the Book of Genesis, the idea of knowledge emerges throughout punishment. This theme is most apparent when Adam and Eve deceive God by eating from the Tree of Knowledge of Good and Evil. When they do this, they are immediately given the ability to discern between right and wrong. The Old Testament states, "The woman saw that the tree was good for food, pleasing to the eyes, and desirable for gaining knowledge" (Genesis 3:6). Promptly Adam and Eve gain knowledge and realize their nakedness as punishment from God. Likewise in Gilgamesh, Enkidu, was a wild man before he was seduced by a harlot from Uruk. After his encounter with harlot he notices his abilities have been greatly suppressed. "Enkidu was grown weak," the narrator tells us, "for wisdom was in him, and the thoughts of a man were in his heart." The woman says to him, "You are wise, Enkidu, and now you have become like a god. Why do you want to run wild with the beasts in the hills?" She tells him about "strong-walled Uruk" and "the blessed temple of Ishtar and of Anu, of love and of heaven," and about Gilgamesh himself. (Gilgamesh page 15). This suppression is from the gods for his acquisition of knowledge. Both Eve's nakedness and Enkidu's loss of strength demonstrate the gods' propensity to punish by

The Other Side of Paradise explores topics society refuses to speak about today. The author Staceyann Chin grows up as an outcast in Jamaica. The memoir begins with Chin at a very young age, her and her brother Delano both live with their grandma. Chin was left alone after being born by her mother and her father refuses to claim Chin as his own child. Throughout the memoir, Chin experiences sexism, classism, racism and strict religious standards. Furthermore, The Other side of Paradise, along with bell hook’s article, provides insight towards the roles of race and class, as we see in the memoirs characters, Staceyann and Delano.

Paradise Lost is a poem about Adam and Eve, how they were created and how they came to lose their place in the Garden of Eden, which was also called Paradise. It is very similar to the book of Genesis in the Bible, except it is expanded by John Milton into a very long, detailed, narrative poem with a different view of Satan. Even though he leads a war against God, is sent to hell, and seeks revenge throughout the poem h still ends up being a very likable character.

In his book Member of the Club, Lawrence Otis Graham details the struggles of living as a black student at Princeton University. The chapter “The Underside of Paradise” opens up with a quote by Paul Robeson that compared living in Princeton to living in a southern plantation. Despite Graham attending Princeton three decades later, he found the quote to be accurate in describing his own student experience at the esteemed college where subtle but real racial segregation divided the campus. Through an analysis with the functionalist perspective, the tension and division between the white and black students can be understood as a result of organic solidarity. Ultimately, the two groups of people are part of an interconnected society. However, they are separated by issues of civil rights. Black students are able to relate to the injustices that take place in the world. However, white students are often unable to do so and remain indifferent and separated from the issues. An example can be seen when Graham participated in the antiapartheid movement and his roommate Steve confronted Graham and asked, “Please don’t get offended by this, but do blacks really think Americans are so terrible, and that things are so racist and unfair in the United States?” (Graham, 1995, p. 204). In a sense, the racial segregation could also be seen as a mechanism to prevent conflict between the two groups. As Emile Durkheim (1972) states, “The closer functions approach one-another, however, the more

Man above woman, or woman above man? For the entirety of human civilization, this question of gender hierarchy has been divisive issue. Regardless, Milton does not hesitate to join the heat of the battle, and project his thoughts to the world. Since the publication of Paradise Lost, many of Milton’s readers have detected in his illustration of the prelapsarian couple, particularly of Adam, a powerful patriarchal sentiment: “he for God only, and she for God in him” (Milton, IV.299). In essence, this idea declares that Adam and Eve possess unequal roles – Adam is better than Eve, as men are better than women, in accordance to the deeply conventional reading of the relations between the sexes. Eve’s purpose for Adam makes her less

Milton's purpose in Paradise Lost is nothing less than to assert eternal providence and justify the ways of God to men - a most daunting task.  For Milton to succeed in his endeavour, he has to unravel a number of theologiccal thorns that have troubled christian philosophers for centuries.  Since his epic poem is, essentially, a twelve book argument building to a logical conclusion - the 'justification of the ways of God to men' - he will necessarily have to deal with these dogmatic problems, and, in doing so, reveal his own take on the Christian theology.

John Milton's Paradise Lost attempts to justify "God's will" by giving a better understanding of the "ways of God", according to the author. In his work, Milton addresses several issues from biblical text as he expands on the "role of woman" as it is written in the book of Genesis. "Woman's role" is recognized and presented as one that is subordinate to man. Several associations are recognized between Milton's work and books of the Bible which reveal much about the way both of these books intend to define the role of a woman.

Choices are the ability to do one thing or another, and these things could be good or evil. In John Milton’s Paradise Lost, God chooses to create everything good in the world which includes free-will for his creation. They now have the same ability to decide whether to do good or evil. Satan quickly demonstrates this ability by doing evil when he rallies some angels to fight with him against God. Satan vows revenge when God kicks him and the traitor angels out of Heaven. Satan’s sedition tempts God’s creation into mutinying against God. Both male and female do what is wrong. They put the forbidden fruit into their mouth and swallow it. In Paradise Lost by John Milton, the four main characters make a decision, to create, to destroy, or to rebel, and each are subject to the consequences of that choice.

The theme of the 'heroic' in John Milton's Paradise Lost is one that has often been the focus of critical debate, namely in the debate surrounding which character is the 'true' hero of the poem. Most critics of the subject have, however, noted that the difficultly in defining the 'hero' of Milton's work is mainly due to our “vague understanding of what constitutes heroism”1 and the fact that “the term itself is equivocal”2. The 'vague' terming of what heroism can be defined as it what draws critics to disagree with one another over the nature of heroism, as Charles Martindale points out that there are 'different models of heroic', many of which Milton employs in his epic poem. To incorporate these different 'models' of the heroic into his

Through his work of Paradise Lost, Milton exposes his view that God allows suffering in order for a greater good of the human race to exist. Milton uses the Fall- both Satan’s and Adam and Eve’s- as a device to demonstrate human corruption, as each fall is “a step down from a higher being to a lower being”. Both the Fall of Satan and the Fall of Adam & Eve are falls away from a position of divine power to a position of chaos and disorder- something Milton illustrates as an undesirable event. Milton introduces Satan as a selfish, power-hungry character; similar to an individual of today’s society who believes they are the greatest- nobody can ‘one-up’ them. He inherently denies of the existence of a greater God, as that would discredit his own belief that he is the utmost being. Instead of blind denial, Satan instead builds up a power against God himself, in an effort to “contest the throne of Heaven” (slide). However, this in of itself is a hypocrisy on his own beliefs, as he cannot be autonomous in a search for autonomy, since he is unable to defeat God on his own. This is Satan’s first fall, because he has now relinquished his stance on denying a being greater than himself, and must maintain his uprising unless he wants to face what Milton would consider a second Fall. Milton uses Satan as a representation of disobedience within the human race; he is the ‘wrong direction’ in the two paths of moral decisions. He uses Satan to show that rebellion that stems from self-