Realists Philosophy

I would rather agree to disagree with the whole realists philosophy about fate. In a way I do believe that "fate" is real, that where you are at one very moment in time could change your future. On the otherhand though, I think that no matter what we have choices to make to where we want to go in life. One day we may wake up and decide that we want to try something new, but then we soon decide that that day is not the time that we want to start a new task. I think with each choice we make in life it slowly changes us to who we are. The quote "everything happens for a reason" makes me ponder each time I here it. I don't really know if everything does entirely happen for a reason? Altogether I'm going to have to say for my own doubtful reasons that I'm not sure what to believe. Although you may be somewhere one day in life that could change tomorrow, you could have also made another choice to be somewhere else so what is called "fate" actually resembles a decision in the making.

Aruther Miller's imagery used in The Crucible actually represents a comparison to "The Red Scare" which took place in the 1950's. There are many other events that have taken place throughout our American history that could also be used as a relevant example of a metaphor to The Crucible. In my opinion 9/11 is a notable example to Arthur Miller's striking imagery used in his play. Both the Salem Witch Trials and 9/11 hysteria began with a main base. The Salem Witch Trials instigated when the girls were caught dancing by Parris and Betty fell sick. 9/11 began of course with the destruction of the two twin towers by a terrorist attack. The aftermath of both situations concluded with mass hysteria. Within the time period derived around the Salem Witch Trials many people were afraid of witches putting an attack on them, or they were afraid that they might in fact be blamed as witch. 9/11, on the otherhand, struck people hard by the negative result put on our country. Terrorist attacks were common factors for years after and fear was wiped across many people's faces. The security in airports was increased tremendously to where people soon found no interest in flying anymore or they were afraid that another tragedy like 9/11 would occur again. Threats were factors of both time periods. If you were non-religious in the Puritan community or you didn't keep up with your religious duties you were automatically considered to be questionable to involvement in witchcraft. During 9/11 many people showed their prejudice side by easily judging a person's religious background or ethnicity. Having an Arab ethnicity or an Islamic religious background made many innocent people condemed as being a terrorist. The highest authority also derived the public opinion to that of the Salem (during the Salem Witch Trials) and the U.S.A (during 9/11) to make people believe that either they were being afflicted by witches or they were being attacked by a mass amount of terrorists from other countries (mainly in the Middle East). Altogether the comparison between the Salem Witch Trials and 9/11 are equivalent on many terms.

Examples of how Guilt and Revenge are Presented Thematically, and what Effects they have on the Characters

Throughout the play there are several major themes located in The Crucible; how fear and suspicion are infectious and can turn in to mass hysteria, and the destructive powers of guilt and revenge. From previous passages located in Act IV examples of guilt and revenge are present in many major characters. Reverend Hale realizes throughout Act III into Act IV that he has had a misconception of people throughout Salem, and he has also judged them too harshly. During the end of Act IV he is striving to save as many lives as he can by going door to door asking the accused to give into terms of witchcraft so they can only suffer jailtime in the longrun. He also realizes that the girls have been misjudged and they are faking their emotions. Reverend Parris is equivalent to Reverend Hale by the amount of guilt he portrays within Act IV. When Parris finds out that Abigail has stolen his money and ran away he comes to terms that the situation was a hoax carried out by his own niece. Later, he acts just as Hale, trying to save as many of the accused as he can including Proctor. Elizabeth Proctor shows guilt towards John in Act IV. She is sympathetic to why John actually committed adultery and apologizes for not being as good of a wife as she should have been. Proctor, on the otherhand, also has guilt for committing adultery, but you can also sense some revenge within his character towards the end of Act IV. When John is offered a chance to save his own life he considers the offer, but later he realizes that his own name is more important than a lie that would save his life. He does not want to be a bad example to those in his town or to his sons. Proctor's revenge is used as a punishment in a way to those located within the court who wanted to save his life in the end, but in the beginning they were actually the ones who decided his terms of death. Lastly, Abigail Williams has provided enough revenge all the way up to Act IV to which guilt finally emerges. Once guilt overtakes her and she realizes that she has caused a mass hysteria her solution to the problem that she has caused is to run away. This is why many of the characters throughout The Crucible recreate a sense of both guilt and revenge througout Act IV.

Two Word Phrase that Represents Dramatic Irony to the Reader and Verbal Irony when Mary Warren turns on Proctor

During Act III Mary Warren strikes against Proctor before she suffers an accusation against witchcraft. In the quotations that are provided there is both dramatic and verbal irony that the reader can identify. The two word phrase that represent dramatic irony is when Abigial is said to reach out to Mary Warren with "infinite charity". The reader knows that Abigail is not generous and puts forth no such infinite charity to anyone. She threatens each girl to not say anything or she will otherwise kill them in the outmost worse way. Although she makes an act that brings about a charitable sense of emotion to the people of Salem we know that she is not a good person. Also located within the quotations is an immense amount of verbal irony. Mary Warren tries to turn the table on Proctor by saying that she does not go his way anymore. Proctor, in reality, never forced Mary Warren to sign a paper concluding what she would say to the courts nor has he abusively forced her to do anything. Also, Mary may love God but she does not execute to a woman of religious standards when she is pointing fingers at innocent people. We know that she is exactly like the rest of the girls; just putting on an act. Everyone else is wildy intrigued by the statement Mary Warren makes and is accustomed to automatically believe that she is innocent and being afflicted and tortured by John Proctor. These quotations provide great detail to allow a reader to carry out both verbal and dramatic irony.

Dramatic Irony in Elizabeth’s Testimony Concerning why she Expelled Abigail from her home

Why did Elizabeth actually expell Abigail from her services? Although John Proctor admitted to his crime of adultery Judge Danforth and other members of the court questioned his actual response. They believed that in order to save his wife he was trying to overthrow the court and say that he had committed an awful crime instead. In order to plea his case he assured Judge Danforth that Elizabeth would tell the truth because she does not lie. As Judge Danforth questioned Elizabeth for her decisions something went wrong; Elizabeth actually lied. The dramatic irony that comes out of this situation is that in the beginning John reassured the court that Elizabeth is not the kind to lie, and she never has in her life. Once questioned to why she actually dismissed Abigail in the first place Elizabeth lies. Although she thinks that she is saving John's life, in reality, she is further causing harm to both of their lives. This is why Elizabeth's testimony is related to being dramatic irony.

The Crucible Act III represents a logical fallacy through the dialogue of Judge Danforth

During Act III Judge Danforth's dialogue represents a fallacy, or an argument that appears logical though it is based on a completely false premise. Through his dialogue he brings up certain points at which he makes good contact of contradicting himself. "Witchcraft is an invisible crime.", how is it possible to make such a statement when clearly there are people accusing others of a crime? So called "afflicted" girls follow through with potraying a scene of affliction supposively carried out by the accused witch. The charge of witchcraft being an invisible crime is not accurate in this case. If the harm done by a witch is present to an afflicted person how is it noted to an "invisible" crime? "The witch won't accuse themselves.", certainly not unless you have a court that reflects, regards, and surrounds themselves based upon terms of a confession or suffer the consequences of being hanged. If those accused do follow through with a confession they would only serve jailtime. Therefore, of course, no one is eager to confess unless they are willing to risk their lives. Judge Danforth made an excellent job of contradicing himself with his fallacy in the dialogue noted in Act III.

Reverend Hale finds himself at a philosophical and religious fork in the road

In Act II Reverend Hale begins to open his eyes to another realm of this hysteria. While many people are being accused of witchery by the destructive clan of afflicted girls Reverend Hale begins to question both philosophical and religious demeanors of this crazed village. Good reputations are questioned for witchcraft including Goody Good, Rebecca Nurse, Giles Corey, Goody Corey, and even Elizabeth Proctor. The unexpected accusations of those good-hearted men and women exposes Hale to a philosophical fork; how could it be possible for good-natured people to carry out vicious accusations of witchcraft? Is it really possible that they themselves being notorious for good reputaions their whole lives to actually conjure up spirits? On the otherhand Hale finds himself stuck at a religious fork in the road. Referring to the scene in Act II it is notionable to why Hale visits the Proctor's. He does not come to only warn them of the charge planted over Elizabeth by Abigail Williams, but also to question their religious beliefs to see if accusations can actually assume possibility. At that point he is stuck at a religious fork in the road. Both Proctor's are known for having good reputations throughout Salem, but an easy mistake of forgetting the commandment of adultery (how ironic) by John Proctor only makes their reputation as religious followers further questionable to Hale. You can somewhat sense the religious aspect of Hale's intent to further unwind questions in this household. The fact that Proctor does not believe in witches ("hence" witches are mentioned throughout the Bible) also makes a questionable doubt upon Hale. With both the good reputations of the people and the religious flaws of others Hale soon finds himself in confusion at the end of Act II due to philosophical and religious forks in the road.