Human Nature And God Essay

PAGES
1
WORDS
333
Cite
Related Topics:

Faustus

Dr. Faustus Explication

This quote takes place in the scene where Faustus makes his fateful (and fatal) bargain with Mephistopheles. Though Marlowe was writing long before the age of psychoanalysis, this passage makes it clear that certain concepts were apparent to keen observers of human nature, including playwrights like Christopher Marlowe. The scene shows the inner conflict that plays out -- however briefly -- in Faustus' mind regarding his planned deal with the Devil. The first line of the quote is something that Faustus claims "soundeth in his ears": a voice telling him to "Abjure this magic" and "turn to God again!." This is his conscience, or what Freud would later term the superego, speaking up and attempting to compel Faustus back onto a righteous path. The second line, when Fasutus claims he "will turn to God again," makes it seem as though his conscience has actually almost won.

The next two lines in the passage make it very clear that this is not, in fact, the case. First, Faustus covers his rejection of God by claiming that God has rejected him: "He [God] loves thee [Faustus himself] not." This in itself is similar to many childish rebuffs of God, especially during moments (or lifetimes) of suffering, real or perceived. Faustus does not have this perception, however, so this excuse must be seen for what it is -- merely and solely an imagined justification for his actions. The last line of the passage makes Faustus' character entirely clear: "The god thou serv'st is thine own appetite." He acknowledges his self-serving nature, and in fact embraces and celebrates it -- that is what the play is really about. This moment of wavering conscience is not really provided to show Faustus in more depth than he might otherwise be perceived to possess, but rather to make his fall from grace that much more poignant -- he had a chance to save himself, and he rejected it out of hand and paid hard for it.

Cite this Document:

"Human Nature And God" (2009, July 11) Retrieved April 26, 2024, from
https://www.paperdue.com/essay/human-nature-and-god-20665

"Human Nature And God" 11 July 2009. Web.26 April. 2024. <
https://www.paperdue.com/essay/human-nature-and-god-20665>

"Human Nature And God", 11 July 2009, Accessed.26 April. 2024,
https://www.paperdue.com/essay/human-nature-and-god-20665

Related Documents
Human Nature
PAGES 9 WORDS 3211

Human Nature Throughout history intelligent human beings have tried to better understand exactly what it is that makes people human. Some of the questions that are most frequently asked has to do with a supposed universal human nature, a basic idea which somehow is a part of all people regardless of culture, ethnicity, gender, religion, or whatever other divisive characterization that can be thought of. Human nature refers to the ability

Human Nature A Comparison of Hobbes' and Plato's Philosophical Views Trying to understand how a philosopher arrives at the reasoned opinions they put on paper is essential to also understanding what they wrote. The how is often a matter of the people they have borrowed from, but that can be an unreliable method of determining the origins of their philosophy also. Two in particular are difficult to judge using the influences they

Human Nature, Difference Between Man and Animal With respect to human nature, some philosopher argue that humans and animals are the same, while others reject it; but the strangest conflict is the conflict of Aristotelian and Thomist view point, which despite appearing to be the same are at lock heads with each other. When describing the impalpable in terms of the Aristotelian point-of-view, in regards to the visible dissimilarities among animals, contrary

In human beings dharma is extra and special." (p.1) Brahmeshananada states that dharma is "restraint by moral rules" and that there are two types of dharma: (1) pravrtitti-lakshana; and (2) nivritti-lakshana. (Brahmeshananada, nd, p.1) When one, observing the moral codes of conduct applicable to one's station in life and society performs actions for enjoyment (kama) and acquisition of wealth (artha) one is said to be following pravritti dharma." (Brahmeshananada, nd, p.1)

In the Far East, by contrast, we see a different version of mankind. Mengzi maintained that all human morality was held together by a single concept: ren, or natural humanistic love. Simply put, ren is a love and respect for all things human (McGreal 6). To Mengzi, a person can only achieve ren if they undergo an attainment of knowledge to the point where they reach a workable grasp of

On one hand this means that absolute freedom, on the other this means man is solely responsible for his existence and future. The third condition, despair, is a manifestation of will. One has the capacity and capability to decide whether or not to engage in any activity or take any action. Once there is no longer control or involvement, one should disengage (Flynn, 2010). I believe man is neither inherently