Great Works at 10.20am Spring 2015

PROPOSAL: Satan is a hero on Paradise Lost.

This topic and argument is important to consider because it’s a different point of view and a complete change from what we see as okay and good. Writing why Satan is not bad in the story, sounds troublesome to begin with; some might even had to think twice about this topic. I feel it’s necessary because it brings change and welcomes everything that comes along with it.

 Thesis Statement:
Heroes are those that can identify with people, Satan proves to be a hero in Paradise Lost due to his humanistic characteristics of regret, sympathy, and confusion/anger.

Regret:

Throughout the first books of Paradise Lost we get constantly told that he feels regret.2

“He deserved no such return from m, Whom he created what I was in that bright eminence, and with his good upbraided none; nor was his service hard.” (p.793)

“Now conscience wakes despair that slumbered, wakes the bitter memory of what he was, what is, and what must ensue.” (p.793)

Sympathy:

In the scene where Stan and his followers gather around to discuss revenge upon God, we are told he feels sad for them.

“Cruel his eye, but cast signs of remorse and passion to behold the fellows of his crime, the followers rather

Confusion/Anger:

There comes a time when he realizes he must do bad because he was brought to do that role by God. He shows confusing and anger towards God and wonders why he had to be the one to Fall.

“And understood not that a grateful mind by owing owes not, but still pays, at once indebted and discharged-what burden then?’

Concession:

There are instances where we do get to see this character as a bad guy.

“Satan , now first inflamed with rage, came down, the tempter ere th’ accuser of mankind, to wreak on innocent frail man his loss of that first battle, and his flight to hell.” Here we are shown feelings of revenge against God.

Rebuttal:

Although there are instances where Satan displays negative thoughts and intentions, one can’t help but sympathize and understand his actions.

“from despair thus high uplifted beyond hope, aspires beyond thus high, insatiate to pursue Vain war with Heav’n…”(p.779)

I have decided to choose Antigone as my character in the creative paper assignment. As we have explored in class Antigone is a strong willed woman whose attitude was inappropriate for the time she lived in. Her opposition to Kreon and her decisions to disobey his edicts associate Antigone in my mind with a political activist of today. I can clearly imagine Antigone’s incarnating into a rich family in the upper east side and later running away from her home to run a rally for women’s right, or against police brutality. She would spread her message under the pseudonym “RebelChick231” and would most likely use hashtags such as #FightThePower #WomensChoice #WeAreTheFuture and finally #2016election. Her blog would be called “A Feminist’s guide to independence” and it would cover an array of topics. “I have a voice!” would focus on Antigone’s experience with her over bearing parents who had a very detailed plan about her future. She would go into detail on how she managed to find her voice and tell her parents that their plan was not the right one for her. The second topic would be “We have the power” and would detail her first experience in a public rally. She would express her delight in being a part of something greater and meeting people who share similar views. Her last article titled “2016: Where are we headed” will be Antigone’s view on the upcoming election and what her thoughts on the major issues we see in our society.

I envision Antigone to be that rich daughter of a major company’s CEO who is on the streets rallying against her father’s/mother’s company. She is very politically inclined, and is highly opinionated. I hope you enjoyed your conference.

By Albrecht Durer
– Circa 1502
– 13.07” x 9.13”
– engraving
– Web Gallery of Art

Goddess in Roman Religion. Described as chance, fate or destiny, uncertainty. Could bring good or bad luck and usually blind or veiled. Machiavelli refers to her as “Fortune is a woman”

Women can be super awesome. At least that’s what Valmiki attempts to convince his audience in The Ramayana of Valmiki. “The Ramayana is many things to many people . . . a love story about an Ideal Prince and an ideal woman, whose relationship falters late in their marriage” (1170). The reader is tasked with establishing what characteristics define an ideal woman. Though times have changed, Valmiki brazenly depicts Sita as an ideal woman. What the word “ideal” really means in 550 B.C.E can only be understood through the text itself and the actions of Sita.

A woman who is revered is a great example of an ideal woman. Sita is in fact revered by her people. When Rama returns to the city, he is showered with praise and awe by the people. Sita also receives a praise from her people, “Women standing at their windows . . . praised Sita, Rama’s consort” (1176). Rather than being overshadowed by the titan that is Rama, Sita is acknowledged and thus ideal to her people. Another point to be made, Rama is considered the epitome of greatness, marrying a woman such as Sita solidifies the idea that she is ideal if not more. Rama’s marriage to Sita also raises the question of love. Marriage can be a political move by most, how can one deduce that he loves her solely from marriage? Throughout the text there are numerous instances of Rama’s affection towards Sita. When Ravanna, the evil king banishes Rama, he asks Sita to remain behind thus jeopardizing his compliance with Dharma, the law of the land. He does so to protect her from the shallow life of exile (the forest). Rama is willing to violate his moral law to ensure the happiness of his wife, this can only be understood as love.

Is an ideal woman expected to blindly follow orders from her husband? No, she is not. Sita disregards and rebuttals questionable decisions made by Rama for what she considers to be better for them both. When Rama asks Sita to remain in the city she quickly declines. Sita claims, “The husband alone is her sole refuge here in this world and in the other world, too . . . Life with the husband is incomparably superior to life in a palace, or an aerial mansion, or a trip to heaven” (1182). An ideal woman is willing to share the pain of her husband. Sita also shields Rama from disobeying his Dharma. Not only does Sita ensure that Rama retain his religious innocence, she also reveals herself to be a strongly religious herself, revealing yet another example of what the ideal woman should be. Following Sita’s statement, she also says, “I shall go ahead of you, clearing a path for you in the forest” (1182). Protection of one’s husband is unveiled to be another ideal train of a woman (wife).

Religion and Dharma play a key role in facilitating actions done by characters. Considering the importance of it, we can deduce that one who follows Dharma is an ideal person. Sita has shown the reader that she is in fact a patron of Dharma, for herself and selflessly for her husband. As the couple is in the woods with Laksmana, Rama pursues a beautiful deer for Sita. A worrisome noise erupts in the forest and Sita sends Laksmana to insure her husband’s safety. She is worried for the life of Rama, as well as acting upon the family tree of her Dharma.

If Sita is an ideal woman, why does Rama offer to relinquish her to Bharata post news of his exile? If Sita is more than just a title and object, Rama shouldn’t have offered to give his wife away. Rama is simply making sure that he is obeying Dharma by prioritizing kingdom over family, and he is prioritizing Dharma over his own desires.

When it is revealed that Laksmana has abandoned Sita in order to save Rama, why does Rama refer to his wife in such a way, “Swayed by an angry woman’s words” (1198). At first we had established that being outspoken and reasonably defiant as ideal traits. It would seem that Rama is invalidating the words of Sita; a woman should not have a say. Looking back at the exact words of Rama, he says, “an angry woman” rather than only “woman.” Rama is assigning blind human emotion to the words of Sita. Sita was angry, humans act upon blind emotion in irresponsible ways. Rama is not rejecting the say of Sita, rather he is in simple disapproval of her acts as any human might mistakenly do. Instead of disproving Sita as an ideal woman, another ideal trait is revealed, being human. Sita is not god, she is human like everyone else, though she has excelled in what is considered to be ideal.

By examining a plethora of Sita’s actions and conversation, we can now refine our image of what it meant to be an ideal woman in the days of The Ramayana of Valmiki. Though different to what we consider “ideal” in modern times, Sita is not only an ideal woman, she has almost reached the level of perfection.

Throughout history women have been considered inferior beings. they are constantly seen as objects or property rather than human beings with wants, dreams, and fears. Women have been taught to listen before they speak, to trust the men around them, and above all to do what they are told.

Antigone however breaks every rule in the book. She refuses to let her brother rot in the ground outside for being a supposed rebel. Even though it was commanded by her other brother that to bury him means death. She views Polyneikes body lying in the streets as a betrayal to him and will not let such a thing stand. Antigone refuses to bend to man’s law, only God’s law means anything to her. Her sister Ismene on the other hand is content in listening to the men around him. She is a passive being unlike her strong willed sister.

But because of this time period Antigone’s strong will is viewed as stubbornness and defiance. Kreon states that the “stubborn spirits are the first to crack”. This isn’t exactly true, the first to crack is Ismene. She is frightened by all the the tragedy that has hit their family and cannot see a reason to continue it by flirting with death for someone who is already dead.

Antigones resolve only wavers towards the end of her story where she beings to realize her death could be a reality. This in no way undermines her strong, independent personality but instead shows that she is also a logical person. Antigone knows that her actions have consequences but believes that they do not outweigh what is right and just.

Antigone would fit into our modern world and give inspiration to women of this generation. She refuses to let men tell her how to live her life and how she should behave. She believes in a woman’s right to fight for her desires and that Gods law is above all.

Throughout history, there have been countless women who stood out and made a name for themselves. Some were great rulers, some were fierce soldiers, and most were great lovers. While this may be the case, one can honestly say that if they were males, they would have received even greater praise for their feats. However, in Christine De Pizan’s, The Book of the City of Ladies, there stands a great woman who holds all three of the characteristics above, whom had no intention of letting them go. Also, this woman, or lady, was so feared, that all men who rebelled against her shook at the very thought of her presence. With that said, it is safe to say that this woman not only surpassed expectations of women at the time, but also surpassed those of men. So who is this great and feared ruler of a lady that I am speaking of? Who is said to be the sister of the great god Jupiter and daughter to the old god Saturn? I am speaking, of course, about the truly heroic woman known as Queen Semiramis.

Queen Semiramis was the bride of King Nunis, who named the city of Nineveh after himself. While the queen was, in fact, a queen (meaning that she was expected to perform duties like one, such as acting very graceful, guiding her king, etc.) she was also, at the same time, the farthest thing from one. With her help, King Nunis was able to conquer the vast lands of Assyria, and that it to say the least. Both of whom were actually in the battles, King Nunis and Queen Semiramis were able to take the great and mighty city known as Babylon. Shortly after, the queen would find herself alone, to rule the mighty kingdom that her and her husband had built. On a side note, what is one stigma that seems to be attached to being alone? The answer is being scared. However, “being scared” was not only something that Queen Semiramis wasn’t, but also two words that were not in her vocabulary. Rather, she would find herself enraged with renewed vigor that would allow her to have her kingdom in a chokehold. This also proves that she was, in fact, a great lover, as she found new strength from the death of her husband; something that many, if not all, people who are grieving cannot do.

As a person, the great trials and tribulations that Queen Semiramis were able to conquer developed her into a mighty person. There is no other word that can adequately describe her, as she almost sought enjoyment from battles, making her a ferocious warrior and feared ruler. Furthermore, there was one instance where she put down a rebellion so fiercely that every other nation in her empire feared to go against her. How many male rulers can one person list that have done such an impressive deed? At the same time of being a mighty and feared ruler, let us examine her other side. In The Book of the City of Ladies, it describes a situation where she was “surround by her handmaidens, who were busy combing her hair.” Although short, this passage gives connotation to the idea that she did care for her appearance, and that she did have a graceful side. Furthermore, she was wedded to her own son. Although this may be seen as an act of incest, disgrace, and dishonor, one must also examine why she did it in the first place. First of all, she didn’t want any other crowned lady to share her empire. Now her move isn’t looking like such a bad idea. Secondly, she didn’t think any woman was worthy of being her son’s bride. Now, she appears to be a great mother; something that a queen must be, as well as something that the queen appears not be.

To conclude, we should honestly be able to say that Queen Semiramis was mighty in all aspects of her life. In general, if she was ever a candidate running to be spokeswoman for woman everywhere, I would most definitely vote for her. Matter of fact, I would also want to be a woman myself. Why? I would be getting the indication that all women are strong, fierce, great rulers, great lovers, intolerant to people going against her, and also kind to her appearance. These things are all attributes to Queen Semiramis, who has certainly earned her place at the top.

Jonathan Ahn

The problem with women, is that they are better than men. In one of the stories in “Thousand and One Nights” , a tale was told about a King and his wife’s unfortunate betrayal. The Story vividly describes the characters interactions, and leads to some interesting insight. We meet a powerful King, his brother, the King’s Vizer, and the Vizer’s daughter. After the King’s brother witnesses the adultery take place and informs the King, King is shocked of what has happened. He decides to deal with it in a specific way that leads to the intoroduction of the Vizer’s daughter.
The King develops a plan to marry one woman a night every night, and kill her after he is done with her. This is his way of ensuring that a woman could never be unfaithful to him. The Vizer’s daughter asks her father to be married off to the King, and he tells her she’s a fool and how the King has been killing his wives daily. To this, the female asks to hear the story. This is one of the important characteristics we are given about this character. Her being curious means she wants to know more, and is not afraid. After hearing the story, she insists on being married off. Her plan, is to end the daily murders of other women with this one night with the King. If she could make it into the next morning alive, the Kings ritual would be over. This builds an imagine of a lady who isn’t afraid of authority. She is displaying many characteristics that over time have been distorted into being “male” characteristics”
I think that over time, certain characteristics that have nothing inherently to do with gender, got separated into male and female categories. It’s completely plausible that it could have been woman that had “manly” attirbutes. This has significant shaped how we associate those qualities with people. The King could have continued his ritual with hundreds of women and the death toll would most likely have continued to increase because we end up acting within the constraints of these characteristics that are forced on us.

It’s a very simple question, from what point does a girl turn into a woman? This inherently simple question will produce many varying responses, and those responses are highly dependent on how the person perceives a woman’s role in society should be. In the modern world many would argue that a girl becomes a women when she reaches the age of majority, that in most countries is 18. Others hold an older belief that what turns a girl into a women is the act of marriage or consummating a marriage.

Antigone, the strong willed protagonist whose defiance of the king Kreon resulted in her death is the pinnacle example of how men perceived women’s role in society. During her interrogation she was called a woman, and in other instances a girl. I do not believe this is merely a coincidence or the slip of the tongue. The act of calling Antigone a woman such as “Surely this captive woman is the Princess Antigone” when she was initially captured, to calling her a “this girl is guilty of double insolence” is clearly a distinction to the way she is perceived. When she is initially called a women, she is not yet accused of committing any wrongdoing, and only after her disobedience appears that the men resort to calling her a “insolent girl.”

Marriage also plays a vital role in explaining the distinction between a women and a girl. When Kreon condemns Antigone to death, he mentions how he “wants no wicked women for my sons” and is asked if he “really wants to steal this girl from your son” implying that a girl transitions into a women when she marries a man. This serious implication makes it a requirement for a girl to have a man in order to be considered a woman. This is another method society reduces the status of women as subservient to men.

I can confidently assert that thankfully this mentality that a girl requires a man to become a self-sufficient woman has wained in the modern era. That is not to say that this view has disappeared by any means. It was only in 1848 that women gained to right to control property and become economically independent. Reading Antigone has allowed me to ponder the how women were perceived long ago, and compare it to our current belief system. Even though there are clear breaks from the mentality of long ago, remnants still persists and I believe will continue to remain entrenched in our mentality.

Women are expected to have certain roles, because the societies that they are in expect them to behave in certain ways. In a male-dominant society, the female gender is mostly associated with tasks related to the home and being submissive. In this kind of society, women are also considered inferior to men. Therefore, women are described as ignorant and sinful in most literary works written by men. In Christine de Pizan’s The Book of the City of Ladies, Christine opens with the narrator lamenting her female nature. She has been reading book after book about the character of women, learning that she, like all of her kind, is unfit for pursuing study, unable to perform meaningful work, and particularly likely to sin. Here, the goddesses  of Reason, Rectitude, and Justice appear to give Christine advice to build the City of Ladies with stories that value the nature of women.

I interpret Christine as someone who sits studious, reads a lot, and likes to engage in the pursuit of knowledge. “…I would put up these difficult texts and find instead something amusing and easy to read…” (Pizan 783). This suggests that Christine is very particular in what she chooses to read. At first, Christine is tired and struggling with the different books that describe awful things about women. She starts to think whether all the statements written by so many male authors are true. However, she finds no evidence to support the negative view of the female nature and habits. Because she could not find any other work which didn’t damn the woman, she accepts the ill descriptions of women. At this point, Christine is confused.

“Appearing as a beam of light, like the rays of the sun, shine down into my lap” (Pizan 784). In this quote, Reason, Rectitude, and Justice arrive to help lessen Christine’s confusion, giving her clarity on her intellect. Through Lady Reason, Christine discovers not only the historical instances of outstanding women, but guidance about how women should be educated. They urge Christine to construct the City of Ladies, where the good and nobleness in women are important. The three goddesses advice her to build a city that defends against the unpleasant claims about women from male writers. Moreover, Christine’s city is composed of the opposite of what a male-dominated society thinks of women, especially in the literary field. The women who rule the city are united and strong.

The Book of the City of Ladies gives us an idea of how women were treated in Christine’s time. By building the city, in a sense, Christine is creating her own of idea of womanhood. By steering away from the stereotypes of women, Christine is able to showcase the strength of a woman’s intellect. Her work argues that women’s opinions matter and that the female gender is fixed with misconceptions. Because of these misinterpretations of them, women are not valued. Women are not treated as important as men are. I truly believe that what Christine wanted was equality among men and women.

Aiying Chen He

In the Prince of Machiavelli, the fortune is described as a woman which is called Fortuna. In general, the fortune is a chance or luck as an external, arbitrary force affecting human affairs. It is interesting that he made a connection or gave us a great methaphor between Fortune and Women. However, in this book, he does not say what he means by it. He rarely defines his concepts through texts. It makes me curious about his argument why the fortune is a woman. Also, it may be important to know how Machiavelli thinks what the woman is in his mind.

On page 187, he says ” …, I think it may be true that Fortune is arbiter of half of our actions, but that she still leaves the control of the other half or about that, to us”. It gives me a thought that the woman in his mind or in his society, chance. the other half is which we can try to acheive. so the fortune is not chosen at the birth and is depends on how we take act so it can change better. we can make our own fortune. In other word, Woman is variable and uncertainty to take risk but is something that i can control as much as I try and put efforts in it. It is definately not true and I do not agree but It looks like the women is inferior who may change due to any act of man.

another text from the last paragraph, Machiavelli says, “Yet I am of the opionion that it is better…, you must beat her and pound her.” Surely, Machiavelli wanted to say about the ideal form of the Prince using this texts. And Machiavelli added this, “It is evident that she allows herself to be overcome by men…, and more courageous, and command her with more boldness.”. this text probably means that there’s something you want to accomplish, you must not to be afraid and strongly push what you do. To contrast this with the women, the women is irrational who should be handled roughly by men. It tells us about a woman that a woman is just the target that man must conquer. it seems a woman is not a present to recieve the same treatment as a man does.

In conclusion, the characteristics of the Women in The Prince by Machiavelli are undervalued and impersonal. Fortuna, talked about, in this book is only concerned if we can take or not. It is a small peice of sad women’s history in Middle ages.

Taehyun Nam