¶ … Dante's journey through his 'mid-life' crisis. It uses 7 sources in MLA format and it has a list of bibliography.
Mid-life is a period in life in which adults take on new responsibilities, in the family, and at work and changes are often wrought within, not only in the physical but also in their spiritual self. The realities of life often stare them in the face, a very real possibility of death begins to strike them, their faith or lack of it is in doubt, very often there are crises in personal or work life, there is a general need to "reappraise previous life structures with an eye to making revisions while there is still time" (Huyck, 1997).
The term of "mid-life crisis" was originally coined by Jaques (1965) who claimed that people encounter a crisis as they realize their own mortality and a change in time frame from "time since birth" to "time left to live." (Shek, 1996). Specifically, the mid-life crisis is often thought to include: worries about the future, inability to enjoy leisure time, a feeling of failing health is deteriorating, a negative evaluation of the marital relationship, a negative evaluation of work life, and stress arising from taking care of the elderly. (Shek, 1996). However,.".. It is now appreciated that a critical component of experiencing a crisis is being able to see it through to a resolution." (Atkinson, R., 2002)
Dante's mid-life situation
The Divine Comedy is thought to be written by Dante's mature years. In this epic poem, the opening canto of Inferno describes Dante's own mid-life situation as follows: "I found myself in a dark wood, for the straight way was lost. Ah, how hard it is to tell what that wood was, wild, rugged, harsh; the very thought of it renews the fear! It is so bitter that death is hardly more so." Ever since the existence of a mid-life crisis has been postulated, Dante's experience has become the metaphor for the middle life years. (Atkinson, R., 2002)
In the context of a normal, socially prescribed rite of passage, a 'crisis' is the halfway point through a natural process. If one focuses on only one part of a complete and purposeful process, one may miss the intent of the whole. People in traditional cultures accepted that the life cycle comprised stages and that getting through the times of transition was a natural process. They did not fear the middle (i.e., the conflict or crisis) part of the process; because they knew it would be resolved eventually. (Atkinson, R., 2002) Dante was an ardent Catholic, as well as a Classicist who had been living the lfie of a political exile away from his beloved Florence. In The Divine Comedy, he created a highly regimented Hell, developing a hierarchy of sins in the tradition of Greek philosophy. Each sin was illustrated in well-known figures in 14th century Italy and the legendary Greeks and Romans, among whom were his numerous political enemies as well. (Campbell, M.P., 1995).
Taking the view of Atkinson, that people in traditional cultures accepted the life cycle as comprising of stages and that getting through the times of transition was a natural process, one would suppose from a reading of this allegorical work that Dante's inner conflict also saw its resolution. According to Atkinson, the people in traditional cultures did not fear the conflict or crisis part of the process; because they had faith in its eventual resolution. As in any traditional flocculate or myth in which a protagonist encounters adversity but ultimately overcomes it, Dante vanquishes his own monsters within and finds an ally in the wilderness who helps him out.
As the French ethnographer and folklorist, Arnold van Gennep first systematically describes in his The Rites of Passage (1909), "The life of an individual in any society is a series of passages from one age to another," and ceremonies celebrate an individual's transitions from one status to another within a given culture. The three very basic phases in the scheme of all rites of passage identified by him are: (Atkinson, R., 2002) there is separation from the familiar and from the group, transition, in which the individual acquires new knowledge and new status.
Finally, there is incorporation, or a return to the group, where the individual assumes his or her new role and carries out the functions associated with that position.
The crisis that is allowed to be completed, will bring about a redefinition of roles, priorities, and values. A person familiar with the natural pattern of the transition to these new roles is better...
There it is called the underworld and truly reminds one of the subconscious in many ways. For the Greeks, this is just one aspects of life after death.. In some sense it seems more closely associated with the Christian idea of limbo. Heaven has its counterpart in the Elysian fields. In the Inferno hell is again representing the subconscious, but in it's more visceral and active and judgmental aspect.
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Thomas Aquinas led the move away from the Platonic and Augustinian and toward Aristotelianism and "developed a philosophy of mind by writing that the mind was at birth a tabula rasa ('blank slate') that was given the ability to think and recognize forms or ideas through a divine spark" (Haskins viii). By 1200 there were reasonably accurate Latin translations of the main works of Aristotle, Euclid, Ptolemy, Archimedes, and
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