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theme of love Bill clinton

Romeo and Juliet: Imagery of Love


Romeo and Juliet: Imagery of Love William Shakespeare's play, "The Tragedy of Romeo and Juliet," is the story of two "star crossed" lovers who both meet a tragic end. Romeo and Juliet is a tragedy; however, the poetic and vivid manner in which Shakespeare engages the viewer or reader make this a beautiful play. The story of Romeo and Juliet is timeless, and it has provided a model for many other stories. The story line or plot in Romeo and Juliet is well loved by many around the world, but that is not what gives the play its special quality. Just as in most of Shakespeare's plays, words and phrases with double meanings, imagery and poetry are all used to create a play that is not only a pleasure for the eyes, but one for the ears and mind as well. The following statement by Romeo in act one scene one provides a good example of this: Love is a smoke made with the fume of sighs, Being purg'd, a fire sparkling in lover's eyes, Being vex'd, a sea nourish'd with loving tears. What is it else? A madness most discreet, A choking gall, and a preserving sweet (Riverside, 1.1.190-193). Shakespeare's use of these components is exquisite and allows for much deeper involvement by the reader or viewer. In Romeo and Juliet, Shakespeare uses imagery in the forms of lightness and darkness, animals, and plants or herbs to provide the reader or viewer with a more vivid and enjoyable experience. Lightness and Darkness Imagery of lightness and darkness is used extensively throughout Romeo and Juliet to symbolize and/or describe events that take place. Capulet describes the party he is planning with lightness and darkness, "Earth-treading stars that make dark heaven light"(1.2.25). Stars continue to have a role in the play as Juliet mentions her own death she claims, Take him and cut him out in little stars, And he will make the face of heaven so fine That all the world will be in love with the night, And pay no worship to the garish sun(3.2.22-25). It seems that Juliet, unknowingly, is describing the future in a symbolic sense. Later in the play, after Romeo is banished from Verona for the slaying of Tybalt, he and Juliet exchange lines that are full of light imagery. As the dawn is approaching, Romeo describes the view, "Look, love, what envious streaks / Do lace the severing clouds in yonder east / Night's candles are burnt out . . . "(3.5.7-9). Romeo is telling Juliet with this line that the sun is coming up, which could be dangerous for him since he has been banished. However, Juliet seems to disclaim Romeo's claim with her own saying, Yond light is not day-light, I know it, I; It is some meteor that the sun [exhaled] To be to thee this night a torch-bearer And light thee on thy way to Mantua(3.5.13-15). However, Juliet realizes that Romeo is right, so she sends him off. In the same scene Romeo uses more light and dark imagery when he says, "More light and light, more dark and dark / our woes!(3.5.36-37). Apparently, Romeo is saying that their love, light, will bring about their death, dark. Furthermore, Romeo's words seem to indicate the "two" lovers by repeating the words light and dark two times each. Nevertheless, events are not the only aspect of the play that lightness and darkness seem to have significance. Feelings or emotions are described several times in the play through images of lightness and darkness. Upon Romeo's first sight of his future wife he states, "O, she doth teach the torches to burn bright"(1.5.44). Romeo's feelings about Juliet's beauty are very well known by the reader or viewer. Later in the play, Romeo speaks some of the most well known words from the play, "But soft, what light through yonder window breaks / It is the east and Juliet is the sun"(2.2.2-3). During this scene, Romeo describes Juliet as being so radiant that her light does to the sunlight what the sunlight does to a lamp. This is very powerful imagery, which seems to indicate that Juliet has much ... more

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Thomas
Aquinas


Saint Thomas Aquinas, as a philosopher, wrote several works that
justified Christianity in a philosophical context, taking cue on Aristotle's old
writings. Naturally, Aquinas took up on the Church's
"ultra-conservative" views on sexuality and worked to rationalize them
through his own theory of natural law. Aquinas argues against any form of sex
where the intention to produce children is not involved. He explains this
through his theory of natural law, where sex is purely for the purpose of
reproduction to ensure the continuance of the human race, only in the context of
a monogamous relationship, and not for simple physical pleasure. There are many
laws that Saint Thomas Aquinas speaks of, such as eternal law, human law, divine
law, and natural law. All humans are part of "God's plan" and
therefore subject to eternal law, where we are guided to God's
"supernatural end in a higher way" (47). According to Aquinas, humans
in particular follow God's eternal law through a natural law, and inborn
instinct to do good. Something is said to be part of natural law if "there
is a natural inclination to it" and if "nature does not produce the
contrary," (51-52). Natural law includes such ideas as self-preservation,
union of the male and the female, and education of the young, which is easily
found in nature. Humans also have a unique knowledge of God and were meant to
live in a society. Aquinas explains that even though concepts such as slavery
and personal possessions are not found alone in nature, they were created by
human reason, and in such cases "the law of nature was not changed but
added to" (52). Because we can do such things, we are separated from the
rest of God's creatures. After explaining his theory of natural law, Aquinas
goes on to explain sexuality in the context of it. According to him,
"promiscuity is contrary to the nature of man" because "to bring
up a child requires both the care of the mother who nourishes him and even more
the care of the father to train and defend him and to develop him in internal
and external endowments" (78). Therefore, he finds fornification to be a
mortal sin because "it is contrary to the good of the upbringing of the
offspring" (79). Curiously, though, he does not bring up the more likely
scenario where fornification does not result in the impregnation of the woman.
His reasoning makes much better sense in the case of adultery. Not only does it
upset one's obligations to his family, but also because the Ten Commandments
specifically condemn adultery as a great sin. The Ten Commandments are God's
laws and are not relative, so there is no disputing their validity. However,
Aquinas' argument that monogamy is "natural" for humans is not easily
justified. If we look carefully at nature, most mammals have to be raised by
their parents just as humans are, but only for a few years. Also, in many cases,
the mother may raise her young with a different male, or on her own altogether.
Therefore, this makes it harder for Aquinas to appeal to natural law to prove
his case for monogamy and life-long relationships. Also, Aquinas does not agree
that a male should have the option of leaving a female who has had a child even
if it is properly provided for, making an indirect case against divorce (79).
Curiously, in Islam, the Koran allows divorce and remarriage, and it is based
for the most part on the very same Bible that Aquinas defended. Aquinas makes
clear that sex is right only when it is for the purpose of reproduction and it
should only be between a male and female in a monogamous relationship; all other
forms are sinful. However, he brings up a very striking exception. The acts of
fornification or adultery are not considered sins at all if they are performed
under the command of God (52). This is simply a case of common sense, but it
explains clearly any such indiscrepancies to natural law in the Bible. Aquinas
goes on to define more serious mortal sins which he refers to as indecent sex.
This includes homosexuality and bestiality. He quotes bestiality from the Bible:
"'[Joseph] accused his brothers of the worst sin they had relations with
cattle'" (80). Perhaps he is right, but homosexuality, on the other hand,
was accepted in societies even before Aquinas' time. For instance, the ancient
Greeks accepted intercourse between a younger and older man as a higher form
love. Even if Aquinas tried to ... more

theme of love

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