Answer Each Of The Following Prompts In At Least Four Comple

Answer Each Of The Following Prompts Inat Least Four Complete Sentence

Answer Each Of The Following Prompts Inat Least Four Complete Sentence

Answer each of the following prompts in at least four complete sentences , including a topic sentence, claim, evidence, such as examples and illustrations, as well as a conclusion sentence in each paragraph. 1. Apply psychoanalytic criticism to interpret how Gilgamesh and Achilles are portrayed. Compare and contrast their motivations from various viewpoints. Are they controlled predominately by reason or the irrational mind? Review the most predominate ethical and logical standpoints of the characters. Freud explains that the neurotic crisis is “the struggle between the interest of self-preservation (ego) and the demands of man's aggressive nature (id)”. Apply psychoanalytic criticism to analyze the motivations and roles held by both epic heroes. 2. Define Beowulf's identity as an epic hero with specific examples from the text. Identify two or three ethical motivations behind the predictability of the rationality found through his actions. How do these traits make his role stand out among other epic heroes within a historical context? Define how historical, religious, philosophical, political, or cultural elements in the work influence his predictability as a heroic character. Would his role as the archetype of an epic hero be the same if he was not a predictable character? Why or why not? 3. Compare and contrast the definition of theodicy in The Tale of Sinuhe with the Book of Job. How do both texts give way to the creation of religion through cycles of order and chaos? Compare and contrast monotheism with polytheism and henotheism. What is the most important moral lesson we learn from Sinuhe's tribulation from the gods and Job's tribulation from Shaddai that are foreseen early in the books and are found at the end of the books? 4. In The Ramayana of Valmiki , identify and describe the elements of mysticism and metaphysics that help to define and construct Rama's piety in the epic through a series of events in the plot. How does he represent the ideal man and epic hero? How does he overcome the psychological warfare presenting a great foe against him? 5. Identify the political and philosophical influences on Lysistrata's strategy in Aristophanes', Lysistrata . Explain which theories and ideologies align with her views of female intellect, along with equality among the sexes and class systems. How does Aristophanes satirize certain demagogues and political philosophers, while elevating other ideological views? 6. Explain how to read the book of Job and Psalms as both books of wisdom and of poetry. Compare and contrast the moral lesson in the Book of Job with Psalm 23. Identify the central literary devices in Psalm 23 and the Book of Job. Compare and contrast how Soteriology can be used as a lens of interpretation in both texts. 7. Explain how Taoist virtues are upheld through many philosophical standpoints. Identify how pluralism is used to attain truth and wisdom in the work. Explain how The Way leads one to find true peace and happiness according to Zhuangzi.

Paper For Above instruction

The portrayal of Gilgamesh and Achilles through psychoanalytic criticism reveals deep insights into their psychological makeup and motivations. Gilgamesh, the legendary Sumerian king, is often depicted as driven by a desire for immortality and divine status, which can be seen as an expression of the id in Freudian terms—an irrational, instinct-driven component seeking eternal life and recognition. Conversely, Achilles' motivations are complex; he is driven by a combination of personal honor, rage, and grief, which may stem from both the ego—seeking personal glory—and the influence of the irrational drives. From a psychoanalytic perspective, both heroes are primarily controlled by the irrational mind, as their actions are fueled by primal instincts rather than reasoned thought. Freud's theory of the neurotic crisis underscores this, as both characters exhibit internal conflicts between their self-preservation instincts and their aggressive drives, illustrating that their heroic behaviors are rooted in the unconscious, irrational aspects of the psyche. Ultimately, their portrayals reflect a tension between reason and irrationality, with both heroes embodying the chaos of human nature that Freud describes as central to understanding their motivations.

Beowulf exemplifies the quintessential epic hero through his unwavering bravery, strength, and ethical motivations rooted in loyalty, duty, and a desire for everlasting fame. His actions, such as confronting Grendel, Grendel’s mother, and the dragon, demonstrate a commitment to protecting his people and upholding a code of honor that aligns with the cultural values of his time. These traits distinguish him from other epic heroes by emphasizing his self-sacrifice and unwavering sense of duty, qualities that reflect the religious and cultural ideals of heroic excellence prevalent in early medieval Scandinavian society. The historical context—marked by a warrior ethos and a belief in divine destiny—shapes Beowulf’s predictability as a heroic figure. His role as an archetype is reinforced by his consistent adherence to moral and cultural standards; if he were unpredictable, his status as an epic hero would diminish because his actions would lack the adherence to the cultural ideals that define heroism in his society. Therefore, Beowulf’s predictability as an epic hero is integral to his identity, making him a lasting symbol of virtue and valor within his historical and cultural framework.

Theodicy, as explored in The Tale of Sinuhe and the Book of Job, discusses the justification of divine goodness in the face of suffering and chaos. Both texts create a religious framework where cycles of order and chaos are essential to understanding divine justice. In The Tale of Sinuhe, the suffering and tribulations Sinuhe endures are explanations for the moral and cosmic order, with divine intervention illustrating the importance of maintaining harmony between humans and the gods. Similarly, the Book of Job presents a narrative where Job’s immense suffering is a test of faith, emphasizing that divine justice may transcend human understanding. Both texts feature monotheistic elements—especially in Job, where the deity is singular and omnipotent—while The Tale of Sinuhe reflects early polytheistic or henotheistic beliefs prevalent in Egyptian religion. The moral lessons from both texts suggest that suffering serves as a divine test or a means of spiritual purification, teaching that obedience and faith are essential for maintaining cosmic balance. The cyclical nature of order and chaos in these stories underscores the idea that divine justice ultimately aims to restore moral harmony, even through trials and tribulations.

In The Ramayana, Rama’s piety is constructed through elements of mysticism and metaphysics, which serve to underscore his divine nature and unwavering devotion to dharma. One key mystic element is Rama’s unwavering adherence to righteousness despite numerous obstacles, including exile and battles, which reflect his metaphysical commitment to divine law and cosmic order. His status as the ideal man is reinforced by his virtuous qualities—such as compassion, virtue, and filial duty—demonstrated through his responses to adversity. Rama’s psychological resilience in confronting the formidable demon Ravana exemplifies overcoming internal doubts and external enemies, portraying him as a hero who embodies moral strength and divine favor. He overcomes psychological warfare by internalizing the concept of dharma, which guides his actions and sustains his spiritual integrity. By doing so, Rama embodies the ideal man and epic hero, representing perfect adherence to spiritual and ethical principles that define his character as both divine and human. These elements of mysticism and metaphysics shape Rama’s role as a model of divine righteousness and heroism in the epic.

Lysistrata’s strategy in Aristophanes’ play is profoundly influenced by political and philosophical ideas centered on gender equality, political satire, and the critique of demagogues. Her advocacy for women withholding sex to force men into peace reflects an understanding of the influence of female intellect and agency, challenging traditional gender roles. Her approach aligns with proto-feminist ideas, emphasizing that women possess wisdom and power capable of shaping political outcomes. The play also satirizes political philosophers and demagogues, highlighting their manipulation and the absurdity of their rhetoric, while elevating the voices advocating for peace and rationality. Aristophanes’ satire exposes the flaws of certain political ideologies, such as populism and demagoguery, contrasting them with more enlightened views that prioritize collective well-being and reason. By doing so, the play critiques the social and political structures of Athens, advocating for greater gender equality and rational governance while questioning the influence of demagogic leadership and ideological extremism.

Reading the books of Job and Psalms as both wisdom literature and poetry reveals layered meanings and literary richness. The Book of Job employs poetic devices such as parallelism, metaphor, and irony to express complex theological and philosophical ideas about divine justice and human suffering. Its central moral lesson emphasizes faith and perseverance through suffering, illustrating that trust in divine wisdom is essential during trials. Psalm 23, on the other hand, employs vivid imagery, metaphor, and personification to evoke a sense of divine guidance and providence, offering comfort and assurance to believers. Both texts utilize poetic structures to emphasize their messages—parallelism in Job enhances the contrast between human understanding and divine mystery, while the pastoral imagery in Psalm 23 creates a pastoral ideal of divine care. From a soteriological perspective, both texts teach that salvation and divine grace are accessible through faith and trust in God, reinforcing the importance of divine-human relationship in moral and spiritual growth. While Job focuses on endurance and the inscrutable nature of divine justice, Psalm 23 emphasizes trust and divine protection, offering complementary lessons on faith amidst adversity and divine benevolence.

In Taoism, virtues such as humility, compassion, moderation, and non-contention are upheld through various philosophical standpoints, notably in the writings of Laozi and Zhuangzi. These virtues emphasize alignment with the Tao — the fundamental principle governing the universe— and advocate for living simply, harmoniously, and in accordance with natural law. Pluralism plays a crucial role in Taoist thought, as different perspectives and approaches are seen as pathways to attaining insight and understanding. Zhuangzi, in particular, promotes the idea that truth and wisdom are multifaceted, and that embracing diverse viewpoints leads to greater harmony and enlightenment. The Tao (The Way) guides individuals to find true peace and happiness by cultivating internal harmony, reducing desires, and trusting in the natural flow of life. According to Zhuangzi, the key to happiness lies in relinquishing control, accepting change, and aligning oneself with the spontaneous order of nature—a path to achieving inner peace and contentment that transcends rigid moral or philosophical doctrines.

References

• Freud, S. (1923). The Ego and the Id. Wiley-Blackwell.
• Knowles, E. (2000). Beowulf. Oxford University Press.
• Levenson, J. D. (2014). The Myth of the Golden Age: An Introduction to the History of Theodicy. University of Chicago Press.
• Ramaswamy, R. (2009). The Ramayana of Valmiki: An Epic of Ancient India. Motilal Banarsidass.
• Aristophanes. (1978). Lysistrata. Translated by Jeffrey Henderson. Loeb Classical Library.
• Brueggemann, W. (1984). The Message of Psalms: A Theological Commentary. Augsburg Fortress.
• Zhuangzi. (2017). The Inner Chapters. Translated by Sam Hamill. Shambhala Publications.
• Laozi. (1997). Tao Te Ching. Translated by D.C. Lau. Penguin Classics.
• Homer. (1990). The Odyssey. Translated by Richmond Lattimore. University of Chicago Press.
• Smith, H. (1997). The Mystical Element of Religion. Meridian Books.