Falstaff’s Gluttony, Lust, Avarice, Sloth and Pride in Henry IV Part I

This paper aims at looking at Shakespeare’s character Falstaff through the prism of some of the seven deadly sins. The paper doesn’t claim that it explores all the sins present in Falstaff’s personality. The main sins that this paper examines in Falstaff’s personality are the sins of gluttony, lust, avarice, sloth, and pride. The presence of so many sins in the personality of one character that are interconnected is known as concatenation of sins. As Bernard Spivack (1958) and David Wiles (1987) have explained, in many ways Falstaff serves as the Vice figure from the morality plays tempting Prince Hal. Since in the morality plays the Vice figure stems and is associated mainly to the seven deadly sins, this paper will try to show that the fact that Falstaff possesses so many sins can facilitate the possibility of him being identified as stemming from the Vice figure from the morality plays. I will try to find each of the afore-mentioned sins by analyzing Falstaff actions and inactions and by trying to find characteristics of the sins present in Falstaff’s behavior. This paper will also look at Falstaff’s fate and whether there is any similarity between the fate of the Vice figure in the morality plays and the fate of Falstaff in the second part.

Apathy in caregiving –

Over the years little attention has been given to a practical theology of compassion. Even in the discussion on theopaschitic theology, and the implication of a theology of the cross for theory formation in practical theology and the praxis of ministry, the emphasis was mainly on reconciliation, forgiveness, and the notion of restorative justice. Ethical and moral issues dominated the discourse. In the meantime, it seems that people in their quest for a humane society, social justice and human dignity are exposed to a gradual inflation of compassion. The migrant crisis has become a crisis of replacement and apathy; xenophobia represents and antipathy of local communities towards strangers. The emphasis on wealth and importance in affluent societies create carelessness, insensitivity and even antipathy against the demands of strangers and poor people. Zygmunt Bauman (2013) refers to “moral blindness and the loss of sensitivity in liquid modernity”. At the same time, disillusionment breeds a kind of antipathetic anger, captured in a very poignant and harsh expression: “F*ck you” (Manson 2016). This phenomenon of antipathy and indifferentism had already been identified as a huge stumbling block for ministry in medieval times and life in monasteries. Sloth had been earmarked as one of the seven deadly sins. How then should a theology of compassion and the praxis of pastoral caregiving respond to these very challenging phenomena of apathy, indifferentism, sloth, and life fatigue?

Is Cognitive Linguistics deadly sinful? On the pros and cons of Cognitive Linguistics and its development

Cognitive Linguistics started from the 1980s, and it has become a mainstream since the end of the last century and the beginning of this century, which has got widespread attention, with a nickname as the third revolution in linguistic circles after the Saussurean Revolution and the Chomskyean Revolution. According to the dialectical principle of “negation of negation”, theoretical research is always advancing, thus the linguists are beginning to think of the shortcomings of Cognitive Linguistics and new developments in the future. For instance, Dabrowska (2016) pointed out the seven deadly sins of Cognitive Linguistics, which, we think, are overstated and too radical. Cognitive Linguistics has its own historical significance and makes great contributions to the criticism of Saussurean “Linguistic Apriorism” and Chomskyean “Linguistic Nativism”, but Cognitive Linguistics also has its own weaknesses, which are to be exposed in brief in this paper. We have also tried to propose “Embodied-Cognitive Linguistics as a revision in order to emphasize the philosophical views of “materialism” and “humanism” as a basic start in linguistic research.

Making Thematic Analysis Systematic: The Seven Deadly Sins

Thematic analysis is a methodology with wide use in content analysis and field work through interviews, observations, and focus groups. Despite popularity with researchers, there are several questions and problems with the methodology. There was an absence in exploration and explanation of the methods and hidden steps in thematic analysis. Using a case study with a thematic analysis of the methods of thematic analysis and an autoethnography, issues and concerns were examined across a broad sample of articles published using thematic analysis. Seven major problems permeate thematic analysis research, and recommendations to improve thematic analysis and all qualitative research are presented.

Fallenness and Flourishing

This book opens with defenses of the philosophy of pessimism, first on secular grounds and then again on distinctively Christian grounds with reference to the fallenness of human beings. It then details traditional Christian reasons for optimism with which this philosophy of pessimism can be qualified. Yet even among those who accept the general religious worldview underlying this optimism, many nevertheless willfully resist the efforts required to cooperate with God and instead pursue happiness and well-being (or flourishing) on their own power. On the assumption that we can acquire knowledge in such matters, arguments are presented in favor of objective-list theories of well-being and the Psychic Affirmation theory of happiness, and the question—“How are people faring in this quest for self-achieved happiness and well-being?”—is critically investigated. The unfortunate result is that nearly everywhere people are failing. The causes of failure, it is argued, are found in the noetic effects of sin—especially in inordinate self-love and self-deception, but also in insufficient self-love—and such failure manifests both in widespread unhappiness and in that most misunderstood of the seven deadly sins, sloth. After a literary tour designed to reveal the many different ways that sloth can damage a life, a constructive proposal for responding to this predicament featuring the virtue of obedience is articulated and defended. This virtue is analyzed, illustrated, located in a new theory of well-being, and recommended to the reader.

Libido Sentiendi, Libido Sciendi, Libido Dominandi

This chapter offers a report from the front lines where the battle for self-achieved happiness and well-being (or flourishing) is decidedly not going well. After counter-reports of success from those in the field are examined, secular reasons are offered for thinking that these reports are very likely to be unreliable and so lack the power to trump the mountain of evidence for the view that there are precious few who flourish when drawing only on the resources of their own willpower, creativity, and ingenuity. But it’s not due to lack of trying; people want desperately to enjoy happiness and well-being. The real causes of failure, it is argued, are found in the noetic effects of sin—particularly in inordinate self-love and self-deception, but also (especially in those who have been further harmed and humiliated by relentless and systemic oppression) in insufficient self-love and the lack of safety, resources, and opportunities. The tale to be told is not merely a chronicle of failed bids at happiness and well-being ultimately grounded in our shared condition of sin; it is also a tale of the unhappiness that visits so many of those who fall into this pattern of failure. This portion of the story will be informed and structured by the seven capital vices (also known as the seven deadly sins), and it will culminate in a sustained examination and exploration of the sin of sloth.