Conflict is the essence of drama Essay Example for Free

Conflict is the essence of drama Essay The effect of conflicts in drama is profound, and conflicts contribute to a great extent in making drama attractive for audience to watch. Conflict basically forwards drama, while in the meantime it leads to changes that attract audiences as it progresses through time. Conflict shows character, their realizations, and also realizations of audiences, all of which make drama interesting to attract audiences. It projects meanings and gives vividness to drama, thus it makes drama interesting in order to attract audiences. Conflict forwards drama by introducing changes that keeps the audiences sited. Audiences find an unchanging play that follows routine to be boring and hopes to find differences. Thus, changes are necessary in drama for it to demand a reaction from the audiences thats maintained, so that they can keep focused to the play. In Oedipus, changes occur from the beginning of the play to the end. Oedipus doesnt go through a normal life as being a king or live a happy life with his wife, but experiences through a catastrophe that influences his life. Critical changes are brought out by conflict at certain moments and introduce newness to drama, for example when Jocasta discovers that Oedipus is the child she sent years ago. The conflict is within Jocasta herself, of sinfully being both a wife and mother of Oedipus. Also the conflict is between her and people of Thebes, including Oedipus, where the normal relationship has been destroyed. These two conflicts mean a dramatic change in Jocasta herself, and for the play, as it moves on acknowledging the effects of these changes. Similarly, in Macbeth, changes are brought out throughout the play, enriched by conflicts within characters, such as Macbeth, and conflicts between characters, such as between Lady Macbeth and Macbeth. The two monologs of Macbeth shows his inner conflict between his consciences and his ambition, which slowly drives him towards murdering the king. The vast change in his inner mind based on the conflict sets the basis for the play and leads to the potential consequences that happen later. Conflict between Lady Macbeth and Macbeth occurs when Lady Macbeth accuses her husband of not being a man to have the courage murder. Changes are brought out as Macbeth becomes more firm and aggressive towards the murder, which then affects direction of the whole play by moving closer towards the murder and gives the audiences anticipation towards the killing. Thi s brings a sense of delight in the audiences to keep them focused to the play. By having conflicts which leads to changes, drama is forwarded along with the reactions from the audiences. At the same time conflict forwards a play, conflict also shows character of the characters. In Oedipus, conflict is presented between characters such as between the Terisias the priest and Oedipus. The technique of stichomythic dialogue is used when the two have a conflict in their conversation, to show the characters emotions, especially Oedipuss pride. Short, fast sentences are used when Oedipus hears Teiresiass accusation on him, he says Shall I bear more of this and Teiresias answers I will. The stichomythic dialogue shows Oedipuss jealousy and his tyranny behavior. By being not able to see the warning language of Terisias, hes also shown to be arrogant. His conversation with Creon further shows his arrogance and hubris. Again, stichomythic dialogue is used when Oedipus says By no means. I would have you dead, not banished and Creon answers if you can show in what way I have wronged you. In Macbeth, conflict within Macbeth himself shows his character. In Shakespeares portrayal of Macbeth, theres resolution and irresolution, theres decision and indecision, all which describes his character. During the two long monologs, his relentless ambition fights with his conscience, showing the opposing two sides of his inner character. When Macbeth sees the dagger hanging in front of him, he mentions he thinks not of them and that theres no such thing, but it is indeed ironic because hes mind is actually focused on them. The irony shows his character, the fighting between trying to remain conscience by not thinking of them and murdering the king. He mentions the dagger as a false creation, but in his deep heart desires to use it. Along with showing character, conflict shows their realizations, and more, makes also the audiences to realize. With Oedipus, audiences realize the effect of hubris of people, after seeing how Oedipus experiences his downfall. Audiences realize how the dominating emotions of arrogance, jealousy, pride affect Oedipus in refusal to recognize his wrongness. The paradox of Terisias of being physically blind but sees things correctly in terms of morality further contrasts with Oedipuss emotion, and further encourages the audiences to realize hubris. Although in Oedipus, realizations happen while the audiences have a certain outline, some knowledge on the play, audiences still experience the play differently, since it is live. However, this is not true with Macbeth, as history of the play is made up as going along. Audiences realize the consequences of Macbeth after murdering the king by seeing that, in the end, he dies in the battle. Characters themselves also have realizations in drama, usually at critical moments where conflict makes the play changes its plot dramatically. Oedipuss realization of him being the son of Laius comes slowly, but also catastrophically. Again, the tension of the realization is built up using stichomythic dialogues. Oedipus realizes that he can never go back to where he was. His conflict lies in that he wishes to return to being the king as before, but the truth does not allow him to do so. Similarly, In Macbeth, realization of Macbeth comes with his action of murdering the king. There is clearly a feeling of being scared of others discovering their actions inside Macbeth and Lady Macbeth after murdering the king, as they rhetorically question the noise of the surroundings. Also, Macbeth mentions Ill go no more. I am afraid to think what I have done, suggesting he realizes the dangers that would occur to him if his actions were discovered. Conflict in drama projects meaning, though it might not project a resolution to the problem at the end of the play. The end of one conflict in the play doesnt necessary mean that there will be no future conflicts. In Oedipus, the fall of Oedipus doesnt indicate the problem of the nation has been solved, but on the contrary, there might be other arrogant tyrants like Oedipus in the future. However, the story of Oedipus somehow teaches the audiences to be morally good, therefore it has a meaning. Similarly, in Macbeth, the tragedy of Macbeth and Lady Macbeth teaches audiences to realize that following a path similar to them will lead to destruction. Duncans speeches of gracefulness, loyalty, honor, honesty and integrity are meant to project moral rightness, therefore to teach morally. Still, theres no final resolution at the end of the play and it may mean that there will be other tyrants like Macbeth in the future. However, the play itself has projected meanings which, attracts audiences to watch it because simply no one would be interested in a play with no meanings. In conclusion, conflict does not only perform the basic functions for drama, such as forwarding the play, but conflicts main effect is that it makes drama more interesting, which is essential to attract audiences. Changes are brought out by conflict that introduces something different, and something new. Also, characters in drama are shown vividly through conflict. Conflict projects meaning, create realizations of the audiences and characters, with all of this, it makes drama fascinating and irregular.

Vocational Education and Training Essay -- essays research papers

THERE HAVE ALWAYS BEEN VOCATIONAL ASPECTS TO SCHOOLING IN AUSTRALIA. HOWEVER, IN RECENT TIMES THERE HAS BEEN AN INCREASED EMPHASIS ON THIS ASPECT OF SCHOOLING WITHIN BOTH THE GENERAL CURRICULUM AND THOSE AREAS THAT HAVE A PARTICULAR VOCATIONAL FLAVOUR. IN WHAT WAYS DOES THIS EMPHASIS PROVIDE A BROADER OR NARROWER CONCEPTION OF EDUCTION FOR SCHOOL STUDENTS? YOUR RESPONSE NEEDS TO REFER TO: (I) THE AIMS OF THE ‘NEW VOCATIONALISM’ AND HOW IT IS CURRENTLY BEING MANIFESTED IN SECONDARY SCHOOLING; (II) HOW EQUALITY OF OUTCOMES FOR ALL SENIOR STUDENTS CAN BE MANAGED AT AT TIME OF HIGH STUDENT RETENTION IN THE POST-COMPULSORY YEARS AND (III) A CRITIQUE OF THE CURRENT VET IN SCHOOLS POLICY. Aims and Origins of New Vocationalism What is vocational education? That depends on the period in history and whom you ask. There is probably no greater bone of contention or confusion among educators. Vocational education or educating students to fulfil their vocation or calling in life is such a broad definition. Traditionally it has been seen as an education for those not taking up tertiary studies, for those who instead undertake hands on training before entering the world of work. If this then is the definition, entry to some of the most highly regarded professions, is through vocational education. Take for example the doctor, teacher or the architect. In each of these cases the undergraduate student must undertake some form of on the job training and examination in order to receive their registration. This then changes the focus of vocational education. No longer can we look from the traditional view that it is for tradespeople, or blue-collar workers. We must then take a more encompassing view that it is necessary element of education for all students, to give them the grounding to deal with the challenges of the work force, regardless of the esteem the work they will ultimately do is held in. Vocational Education is certainly not a new phenomenon. It has existed in some form or another in Australia schools since formal education began (Skilbeck et al, 1994). Vocational education has always been at the whim of the financial and political climate. In a boom, there is a surge in popularity in order to meet the skills shortages, in an economic crisis it is seen as the best â€Å"way out† (Keating, 1998). Since the industrial revolution there have been calls from industry for edu... ...e outside world. That education should reflect the world it prepares students to live in, and not simply focus on the facts so that students reach set academic levels. Not all students have talent in all areas, and new vocationalism is a way of tailoring education to better suit the changing needs of our students as they enter the unknown world of this new millennium. References ANTA web site, 2000. http://www.anta.gov.au/abc/VETinSchools.htm Frost, M. 2000. Releasing the Genie: The Impact of VET in Schools on Education. Curriculum Perspectives 20:1 (pp45-50). Downloaded from web site: http://www.vetnetwork.org.au/resources/papers/acapaper.html Keating, J. 1998. Australian Training Reform: Implications for Schools (Revised Edition). Curriculum Corporation, Melbourne, Victoria. Pollard, A., Puvris, J. & Walford, G. 1988. Education Training & the New Vocationalism: Experience and Policy. Open University Press, Milton Keynes. Robinson, C. & Kenyan, R. 1998. The Market for Vocational Education & Training. NCVER, Leabrook, SA. Skilbeck, M. Connell, H. Lowe, N. & Tait, K. 1994. The Vocational Quest: New Directions in Education and Training. Routledge, London.

A key issue that was faced by the New Testament Church Essay

Examine a key issue that was faced by the New Testament Church (Prostitution). Could these arguments used in the first century be used by the Church of today for this problem? Prostitution is the performance of sexual acts solely for the purpose of material gain. Persons prostitute themselves when they grant favours to others in exchange for money, gifts or other payments and in so doing; use their bodies as commodities. In legal terms, the word prostitute refers only to those who engage overtly in such sexual-economic transactions, usually for a specific sum of money. Prostitutes may be of either sex, but throughout history, the majority have been women, reflecting both the traditional socio-economic dependence of women and the tendency to exploit female sexuality. Although prostitution has often been characterised as the â€Å"worlds oldest profession,† the concept of women as property, which prevailed in most centuries until the end of the nineteenth century, meant that the profits of the profession most often ended up in the hands of the men who controlled it. Men have traditionally been characterised as procurers and customers, but during the latter half of the twentieth century, they are increasingly being identified as prostitutes themselves, who generally serve male customers and sometimes impersonate women. The Torah (Law) had little to say on the subject of secular prostitution. It prohibited parents from dedicating their children as sacred prostitutes, but there is nothing to tell us whether its authors would have objected equally to the ideas of a master making his slave-woman a secular prostitute or even a father doing so with his daughter. There are two references to secular prostitution in the Old Testament, which offer any details as to how it was regarded. In both cases, an unmarried women is understood to have chosen this course of action on her own and thereby brought disgrace on her father. In one passage, a priests daughter â€Å"who plays the harlot† is condemned to be burned for having â€Å"profaned† her father (Leviticus 21:9). One may think that she is part of her father’s household, either as not yet married or as a divorced or widowed woman. Her activity threatens the state of purity vital to the household, since its food comes largely from the altar of the temple. In Deuteronomy (22:13-21) a man charges that his wife was not found to be a virgin on her wedding night. If this were true, she would be stoned for having â€Å"played the harlot in her father’s house.† In other words, she has engaged in sexual intercourse when she ought to have been guarding her virginity carefully in order to be a suitable bride. In the process, she has exposed her father to shame of having misrepresented her state in negotiating her marriage. It is not clear from the passage that she actually receives payment for her services; the point seems to be, rather, that she has deprived her father and her prospective husband of their rights in her. What was wrong with prostitution, from the perspective of ancient Israel, was not so much the giving or receiving of payment for sexual intercourse as it was the removal of sexual intercourse from the framework of property and hierarchy which normally contained it and ensured that it was placed at the service of the family. Such an interpretation is made explicit in a more extensive critique of prostitution found in Proverbs. After warning the reader against the wiles of the loose woman, the author contrasts the positive ideal of possessing a wife with a negative prospect of wasting one’s resources on a courtesan (Proverbs 5:15-23). Having said that, one cannot treat wisdom literature as if it were the same genre as legislation. It is clear that Proverbs agrees with the Torah in understanding prostitution, as violation to Gods will, not merely as something to be avoided for prudential reasons. Still, the justification offered for the prohibition is intrusive as to the ethical framework in which the prohibition itself belonged. Prostitution was wrong because it stood outside the normal patriarchal system in which the male head of the household owned one or more women as sexual partners. As such, it threatened the interests of the family. The man might feel that he had received full value for his expense, but the family gained nothing at all from his patronising of the prostitute. His action, therefore was a betrayal of his responsibilities, since he existed not to gratify his own desires but to maintain and enhance the fortunes of his â€Å"father’s house.† What the Torah and Proverbs agree upon then is the condemnation of those who place personal gratification ahead of family duty. The Torah condemns the unmarried woman who prefers sexual pleasure above her obligations as a good daughter of the household who must preserve her marriageability, which is, indeed the family’s investment in her. Proverbs condemns the man who spends family resources on private pleasure. He should marry a woman and be content with the sexual pleasure he receives from her. Proverbs was concerned to make the prostitute sound as unscrupulous and unattractive as possible. The Torah was speaking to the woman who was trying to behave as an unattached individual in pursuit of pleasure while still remaining under the protection of her father. According to the Torah, prostitution, though a slightly less serious crime than adultery, was wrong insofar as it represented the triumph of individual gratification over against the principle of subordination to the fami ly. The matter of prostitution receives very little attention from the Gospel writers, but it appears in a significant pronouncement of Jesus. The tax collectors and the prostitutes, he said, were entering the Kingdom of God ahead of respectable religious leaders (chief priests and elders) because they believed the preaching of John the Baptist (Matt 21:23-32). Since John preached repentance (Matt 3:2) one may suspect that prostitutes ceased to be such when they came to believe the message. It proves difficult, however, to be certain. The tax collectors presumably did not cease to be tax collectors (In Luke 19:1-10, the tax collector Zacchaeus, upon his conversion, gave half of his property to the poor and made amends to those he has defrauded). A prostitute would have found it singularly difficult to emerge from her low place in the community. We know little about them in Jewish times. In the contemporary Gentile world, however, most of them were slaves, who could not legally abandon their status. Even free prostitutes, if poor, would have had only the most limited of options, since they would not have been acceptable as wives. Our own presuppositions, then, may perhaps dictate whether we think of these women as giving up prostitution or not. Luke 7:36-50 sees Jesus anointed by a public sinner. While she is not labelled as a prostitute, it is one conclusion that could be possibly said about her. Jesus accepts her intentions, contrasts them favourably with those of her host, the Pharisee, and finally says, â€Å"Her sins, many as they are, are forgiven because she has loved much† (7:47). This does not tell us what Jesus preferred prostitutes to do, but it does suggest that he did not make grace conditional on prostitutes escaping her place in society. The most significant thing is that Jesus held them up to the religious leadership as a model of repentance for them to follow, thus implying that the respectable are not unlike the prostitutes in respect to sin. Since Jesus held them up as a religious example, we may guess that although he took prostitution to be ethically wrong, he followed the example of Proverbs in appointing blame to the man who visited the prostitute more than to the prostitute herself. Paul has little to say about sexual ethics in his main doctrinal statement, the Epistle to the Romans, except the forceful identification of sexual immorality with humanities alienation from God (Romans 1:24-27). However, in his letters to the other churches he is forced to address the topic because of the behaviour of certain individuals in those churches, particularly at Corinth. The Christians at Corinth produced highly divergent interpretations of what the Gospel demanded in the way of sexual ethics, ranging from libertinism to a complete rejection of both marriage and sexual intercourse. It is probable that the libertine party at Corinth had adopted slogans such as â€Å"All things are permitted† and â€Å"Food is for the belly and the belly for food† (implying that sexual intercourse is as uncomplicated an expression of natural desire as eating is). Paul argues that the body of a Christian belongs to Christ. Therefore, all sexual expression, then, must take Christ’s ownership into account. Sex with a prostitute might seem to establish no relationship at all beyond the brief one required for the sanctification of desire. Paul claims that every sexual act between man and woman established a union of flesh, like that of marriage. In other words, the prostitute and the man, who has used her, actually belong to each other for the duration of their sexual intercourse, though not beyond. In Paul’s own terminology, the relationship thus established is â€Å"one body;† but in the terminology of Genesis, it is a relationship of â€Å"one flesh.† Paul insisted that the man who had intercourse with the prostitute was not unchanged by that act. However, it was destructive of one’s spirit; the relation to Christ and to God: â€Å"Every sin that a person commits is outside the body, but the man who uses harlots is sinning against his own body.† (1 Corinthians 18-20) It is evident that where Proverbs discourages a man from using prostitutes because he belonged to his family, Paul discouraged it because he belonged to God. The body, the person as a whole, is the spirit’s temple, into which other forms of worship must not be introduced. â€Å"One might well ask, then, whether the implication of this line of reasoning is not, finally, to forbid sexual intercourse altogether.†1 From whichever interpretation or opinion one adopts, as a Christian, or more to the point, as human beings, it should be understood that the use of prostitutes or the actual act of prostitution is both morally and ethically wrong. It is a sin against God, in that it undervalues the gift of love, through intercourse, given to us by God, and moreover, it shows a lack of respect for the body and minds of others. BIBLIOGRAPHY Cave, S ‘The Christian Way,’ Nisbet and Company Limited, 1963 Countryman, L.W ‘Dirt, Greed and Sex,’ Fortress Press, 1988 Hays, R.B ‘The Moral Vision of the New Testament,’ Harper Collins Publishers, 1996 Manson, T.W ‘Ethics and the Gospel,’ SCM Press Limited, 1960 1 Countryman, L ‘Dirt, Greed and Sex’ p205

The Tale Hamlet by William Shakespeare Essay - 1413 Words

Shakespeare’s tragedy, Hamlet, is a tale that has withstood the test of time because of the relevance to modern day and the near flawless delivery of the story’s themes. Though many sections and passages can capture the spirit of Shakespeare’s tales, none does so better than the famous soliloquy Hamlet spoke to Ophelia. In the opening lines, Hamlet says: To be, or not to be: that is the question: Whether tis nobler in the mind to suffer The slings and arrows of outrageous fortune, Or to take arms against a sea of troubles, And by opposing end them? To die, to sleep- (3.1.138) In other words, Hamlet is starts off by asking whether it is better to be alive or dead. As pessimistic as his question seems, it can be deemed†¦show more content†¦To die, to sleep. (3.1.138) Here Hamlet further reinforces death as the best decision by restating death as, metaphorically, sleep. He then illustrates death as an answer to Earthly troubles such as heartache and shock while further cementing death a the most viable option by saying it is something one should wish for. Unfortunately, Hamlet changes pace and acknowledges that there is a catch when death arrives: To sleep: perchance to dream- ay, theres the rub; For in that sleep of death what dreams may come When we have shuffled off this mortal coil, Must give us pause: theres the respect That makes calamity of so long life; (3.1.138) In other words, Hamlet explains how humans do not know what awaits them after death. The dream, a metaphor for the life after death, is unknown to humans. Fearing the unknown, mankind is driven to expect the worst outcome, which is why many still choose to live rather than die. Afterwards, Hamlet lists all the aliements that come with life which includes abusive managers, being insulted by arrogant men, loving someone who does not reciprocate the emotion, dealing with a faulted legal system, rudeness of people in office, and the mistreatment good people are subjected to by bad people (Shakespeare.) Shakespeare likely listed as many examples as he did hoping to invoke a connection with Hamlet’s point, further engaging the viewer or reader. Simply put, Hamlet reinforces his belief thatShow MoreRelatedWilliam Shakespeare s Hamlet - The Tale Of A Juvenile Prince1197 Words   |  5 Pages Hamlet is the tale of a juvenile prince determined to reveal the truth about his father’s recent quietus. Hamlet’s uncle ,Claudius, marries his mother the queen, and therefore, takes the throne. In Act 1 (scene 5), Hamlet is told by the apparition of his dead father that it was his uncle, who murdered him. 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