I want to you to write about democracy in the USA Essay

I want to you to write about democracy in the USA - Essay Example In addition, they want governmental framework that will safeguard liberty and ensure the rule of law prevails over the current will of the people, a circumstance which would be termed a true democracy. The system of government in the U.S. is often called a democracy which is misleading and does not represent the true ideals of the country. The aspect of a republic, one that makes the system historically significant, is that is actually in opposition of a true democracy where the will of the majority would infringe upon the rights of the minority. The American Revolution was fought for three main reasons. The elite class sought self-governance, separate from Britain, so they could control the colonies themselves in order to further their self interests. They also wanted to keep slavery and take more land from the Native Americans. Britain was leaning toward abolishing slavery and had outlawed seizing land. George Washington is a prime example of those moneyed elite. He owned hundreds of slaves and was a land speculator. The Founding Fathers’ goals were not as altruistic as many history books describe them. However, they needed the common man to fight the war so they were forced to cede some power to them in the form of democratic principles. Neither the Constitution nor Declaration of Independence contains the word democracy. In fact the Founders often spoke out against the concept. Thomas Jefferson spoke of the â€Å"tyranny of the majority.† A Massachusetts Delegate to the Continental Congress, Elbridge Gerry, cautioned against an â€Å"excesses of democracy.† Future first Secretary of the Treasury Alexander Hamilton, who advocated a restricted monarchy, declared that the people â€Å"seldom judge or determine right.† Virginia Governor Edmund Randolph wanted a government that would â€Å"restrain the fury of democracy.† (Marriott, 2003). It was obvious to the Founders that the majority would vote for whatever it

Confucianism and Taoism Essay Example | Topics and Well Written Essays - 1250 words

Confucianism and Taoism - Essay Example The â€Å"ideal type† Confucian is a â€Å"jun-zi† or â€Å"superior man† (Dagnabitt, n.d.). One can become a jun-zi by following Li or proper moral conduct. Li means to live with reverence or propriety. One must live with social norms and maintain proper public conduct. If one lives the Li way, one is able to establish harmony within the individual, the home, the family and the country. The superior man according to Confucianism must have five virtues – sincerity, benevolence, filial piety and propriety (Kengarman, n.d.). One has to be trustworthy, honest in speech and keep commitments. The conduct should be founded in virtues and one should be virtuous in public as well as in private life. Benevolence is another characteristic of the virtuous man and one should not do to others what he would not like others to do to him. Filial piety is the greatest virtue, and should be shown towards both the living and the dead. It is the love and respect for oneâ€⠄¢s parents and ancestors. Filial piety extends beyond the physical care of the parents. It means not to be rebellious, show love, respect and support. It means to uphold fraternity among brothers, to conceal their mistakes, advise parents when necessary, display sorrow at their sickness and death and most importantly carry out sacrifices after their death. The fourth virtue or propriety encompasses the whole spectrum of human conduct. The superior man does the right thing at the right time. If one deviates from propriety it is an act of immorality. Confucianism further believes that a superior man is needed to rule and keep the social and political order. A jun-zi is also needed in the government to help rule the state. This is essential because a good government brings about a good society. They further believe that a family is the base of society and state and hence ethics and order has to be maintained. All these require a superior man or a jun-zi to ensure that social order is maintained. In

Buddhist And Christian Ethics Theology

Buddhist And Christian Ethics Theology Buddhism and Christianity are religions with comprehensive and contrasting ethical laws and customs. Throughout this essay the ethical practices of both religions will be described in detail, with an exploration of their similarities and differences presented. Description of Buddhist Ethical Practices Seven weeks after Prince Siddhartha Gautama had attained enlightenment whilst meditating under a bodhi tree, he delivered his First Sermon to his five former ascetical companions under that same tree. The contents of that initial sermon are knows as the Four Noble Truths, which are essentially the foundation of the religion. They are as follows: (Gwynne 2011, p. 93) 1. Suffering: Now this, monks, is the noble truth of suffering: Birth is suffering, ageing is suffering, sickness is suffering, death is suffering; union with what is displeasing is suffering; separation from what is pleasing is suffering; not to get what one wants is suffering; in brief, the five aggregates subject to clinging are suffering. 2. The Source of Suffering: Now this, monks, is the noble truth of the origin of suffering: It is the craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is, craving for sensual pleasures, craving for existence, craving for extermination. 3. The Cessation of Suffering: Now this, monks, is the noble truth of the cessation of suffering: It is the remainder-less fading away and cessation of that same craving, the giving up and relinquishing of it, freedom from it, and non-reliance on it. 4. The Way to the Cessation of Suffering: Now this, monks, is the noble truth of the way leading to the cessation of suffering: It is this Noble Eightfold Path: that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Like its parent religion Hinduism, Buddhism teaches that the ultimate goal of the lives of adherents is to break free from the wheel of reincarnation and attain nirvana. Where it differs from Hinduism is instead of stressing the importance of obligations related to caste, gender and age (varna ashrama dharma), it stresses the embodiment of the sublime truth that was rediscovered by Prince Siddhartha on his night of enlightenment, which was imparted to his early followers in his First Sermon. The essence of Buddhist dharma (as opposed to Hindu dharma) is the Four Noble Truths which, along with the Buddha himself and the community of adherents (Sangha), make up the Three Jewels of Buddhism. The last of the Four Noble Truths, the Noble Eightfold Path, is often divided into three categories: 1. Wisdom (panna) right view and right intention 2. Meditation (samdhi) right effort, right mindfulness and right concentration 3. Virtue (sila) right speech, right action and right livelihood. This category specifically provides ethical instruction for Buddhists, insisting that adherents must refrain from abusive, deceitful or divisive words through right speech; calling buddhists to be generally righteous in their actions; and implying that certain occupations may be immoral and hence unsuitable. (Gwynne 2011, pg. 92) Buddhism lacks a clear belief in a supreme being, resulting in Buddhist morality being based upon the degree as to which thoughts and actions will advance or impede ones quest for final liberation. It is not based upon commandments issued by a transcendent God which are to be unquestionably followed by adherents, as is the case in the Abrahamic religions. Without a God to dictate what is good and evil, Buddhists refer to certain actions as skillful (kausalya) or unskillful (akausalya) rather than right or wrong. Buddhist morality is based upon considerations of individual progress on the road to liberation from the wheel of reincarnation rather than practicing the will of a divine God. The cornerstone of Buddhist ethical teaching is the Pancasila, the five precepts. They are as follows: I refrain from destroying living creatures I refrain from taking that which is not given I refrain from sexual misconduct I refrain from false speech I refrain from intoxicants which lead to carelessness. (Gwynne 2011, p. 94) These precepts provide a basic moral code for Buddhists, so integral that they are often recited on a daily basis by the laity, chanted by monks at crucial moments such as birth, marriage and death, and are a popular sermon topic. The Pancasila can be interpreted in a variety of ways. In one sense it provides a basic definition of goodness or skilfulness in Buddhist faith, reflecting the virtues of a spiritually advanced person. In another sense it is understood as the five training rules (pancasikkha) as they were sometimes referred to as by the Buddha. In this view the Pancasila can be seen as a list of practical guidelines to ethically guide the individual Buddhist toward a more liberated state of being, rather than a set of moral commandments cast down from the heavens by almighty God. The Pancasila is mostly negatively phrased, focusing on what actions should be avoided rather than encouraging virtuous actions. However, upon closer inspection one notices that with every negative, I refrain from phrase, there is a positive phrase to compel the adherent to strive for higher spiritual advancement, getting closer and closer to enlightenment. Thus the first precept is to refrain from killing living beings, not just humans but also animal and even plant life. This idea fits perfectly with the wheel of reincarnation as within the Buddhist world view one may be reincarnated as other life forms. (Gwynne 2011, pg. 95) The second precept forbids theft, stemming into the obsessive desire of material objects which leads to stealing. This positively encourages adherents to be generous in all aspects of life, not just financially but in their time and energy. The third precept discourages sexual misconduct, making it known that sexual desire is such a strong human instinct that it poses a considerable threat to ones spiritual path. It is not considered unskilful for adherents to have sexual relations, but it is known that celibacy is a higher form of spiritual existence. The fourth precept forbids any lying or form of deceit, forging a reverence for truth which is a crucial component of individual enlightenment. Finally, the fifth precept prevents the consumption of any intoxicant, instilling on adherents the importance of clarity of mind, an essential quality for Buddhists who are serious about their spirituality. (Gwynne 2011, pg. 96) Description of Christian Ethical Practices Jesus, when approached by a teacher of religious law and asked which of the commandments is most important, answered The most important commandment is this: Hear, O Israel! The Lord our God is the one and only Lord. And you must love the Lord your God with all your heart, all your soul, all your mind, and all your strength. The second is equally important: Love your neighbour as yourself. No other commandment is greater than these. (Mark 12:29-31, NLT) The commandment for Jews to love the one and only God with all their being is found in Deuteronomy, with Leviticus stressing the importance of loving ones neighbour. What Jesus said was not revolutionary, he merely reinstated the ethical values that are symbolized in the Jewish Decalogue. A comparative table of the Decalogue in its various forms is provided below (Gwynne 2011, p. 102): Jewish Catholic and Lutheran Orthodox and Protestant 1. I am the Lord your God who brought you out of the house of slavery. I am the Lord your God and you shall have no other gods before me. I am the Lord your God and you shall have no other gods before me. 2. You shall have no other gods besides me. You shall not misuse the name of the Lord your God. You shall not make for yourself any graven image. 3. You shall not misuse the name of the Lord your God. Remember to keep holy the Lords day. You shall not misuse the name of the Lord your God. 4. Remember the Sabbath day and keep it holy. Honor your father and mother. Remember to keep holy the Lords day. 5. Honor your father and your mother. You shall not kill. Honor your father and mother. 6. You shall not murder. You shall not commit adultery. You shall not kill. 7. You shall not commit adultery. You shall not steal. You shall not commit adultery. 8. You shall not steal. You shall not bear false witness against your neighbour. You shall not steal. 9. You shall not bear false witness against your neighbour. You shall not covet your neighbours wife. You shall not bear false witness against your neighbour. 10. You shall not covet anything that belongs to your neighbour. You shall not covet your neighbours goods. You shall not covet anything that belongs to your neighbour. Jesus himself demystifies any misunderstandings that may occur regarding the Christian perspective of the Jewish ethical teachings in Matthew 5:17 with Dont misunderstand why I have come. I did not come to abolish the law of Moses or the writings of the prophets. No, I came to fulfil them. (NLT) Like its parent religion Judaism, the Christian mindset involves an intelligently designed world in which humans have the opportunity to live out Gods divine plan for them, to have eternal communion with him. Moral behaviour is an integral component of this divine plan, being part of the final judgement each person must face. However, as can be seen in other religions, Christianity acknowledges that all human beings have an instinctive moral code regardless of their faith or lack of faith (Gwynne 2011, pg. 101). This inner morality is mentioned by St Paul in Romans 2:14-16 When outsiders who have never heard of Gods law follow it more or less by instinct, they confirm its truth by their obedience. They show that Gods law is not something alien, imposed on us from without, but woven into the very fabric of our creation. There is something deep within them that echoes Gods yes and no, right and wrong. Their response to Gods yes and no will become public knowledge on the day God makes his final decision about every man and woman. The message from God that I proclaim through Jesus Christ takes into account all these differences. (The Message Bible) Although the existence of this instinctive moral code is confirmed throughout Christian denominations, there is debate over the extent as to which it can be distorted by human sinfulness. The Catholic church takes a rather accepting stance on the issue, acknowledging the existence of natural law within its moral teachings, while Protestant and Orthodox churches tend to be more suspicious of non-religious sources of ethics. All the denominations are however united in their belief that Christian ethical teaching are a more comprehensive guide to moral living. The Old Testament, as aforementioned, is the essential first step towards Christian moral living, whilst Jewish customs and practices such as kosher, Sabbath laws and circumstances were abandoned by the early church as they were deemed unnecessary in the development of ethical living practices within the religion. As important as the Jewish tradition is in providing a moral base for Christians, they are often deemed insufficient in the eyes of Christians. Evidenced in the writings in St Paul, the law of Moses is respected as good and holy yet somehow incomplete, lacking the motivation that drives Christian ethics. Christians believe in the importance of a new law which provides the motivation behind embodying the type of ethical practices expressed in the Decalogue, faith that Jesus is the incarnate Son of God and Saviour of humankind. (Gwynne 2011, pg. 93) The ethical practices of Christianity are unsurprisingly christocentric. Christians view Jesus as sinless and perfect, making him the ultimate model for Christian living. The Christian understanding of the next stage of pre-established Jewish ethics were unveiled through Jesus, and a standout instance of his moral instruction is contained within his Sermon on the Mount. The comprehensive sermon notably contains moral instruction on the topics of anger, adultery, divorce and, strikingly, love for ones enemies. A selection of verses particularly relevant to Christian ethical practices is presented below: You have heard that the law of Moses says, Do not murder. If you commit murder, your are subject to judgement. But I say, if you are angry with someone, you are subject to judgement! Matthew 5:21-22 (NLT) You have heard that the law of Moses says, Do not commit adultery. But I say, anyone who even looks at a woman with lust in his eye has already committed adultery with her in his heart. Matthew 5:27-28 (NLT) You have heard that the law of Moses says, A man can divorce his wife merely by giving her a letter of divorce. But I say that a man who divorces his wife, unless she has been unfaithful, causes her to commit adultery. And anyone who marries a divorced woman commits adultery. Matthew 5:31-32 (NLT) Again, you have heard that the law of Moses says, Do not break your vows; you must carry out the vows you have made to the Lord. Just say a simple, Yes, I will, or No, I wont. Your word is enough. Matthew 5:33-37 (NLT) If you are slapped on the right cheek, turn the other, too. Matthew 5:39 (NLT) You have heard that the law of Moses says, Love you neighbor and hate your enemy. But I say, love your enemies! Pray for those who persecute you! Matthew 5:43-44 (NLT) Similarities and Differences Although Buddhism and Christianity may outwardly seem very different, it may come as a surprise to some to learn that at the heart of their morality, as is the case with all the major religions, they are very similar. This is largely due to what the Catholic church refers to as natural law, the inner sense of morality which is shared throughout humanity. Perhaps the most important piece of evidence for this concept is the fact that the Golden Rule of ethics in both religions (and the other major religions) is essentially the same: (Gwynne 2011, pg. 111) Comparing yourself to others in terms such as Just as I am so are they, just as they are so am I, he should neither kill nor cause others to kill. (Sutta Pitaka) In everything, do to others as you would have them do to you; for this is the law and the prophets. (Gospel of Matthew) Although the ethical practices taught in both religions are similar, perhaps the most striking difference between the two religions in the role that God plays in their ethical practice. Christian ethics are viewed as the result of divine intervention through the prophets and the human incarnation of God himself. Obedience to the will of a omniscient, omnipresent and omnipotent divine being is undoubtedly a crucial component of Christian morality. This is a stark contrast with Buddhism as it is the only major religion which does not acknowledge the existence of a God at all. Buddhist ethics are not handed down by almighty God, they are teachings designed to guide the individual on their path towards attaining enlightenment in accordance with the eternal dharma. It is also worth noting that Buddhist teachings are generally understood to be less strict than their Christian counterparts, more like suggestions of how to live a spiritually advanced life than divine commandments. While Christianity and Buddhism differ considerably in regards to the contrasting ideas of living a single life then facing judgement versus the wheel of reincarnation (Samsara), both religions are concerned about the repercussions that an individuals morality will have on their spiritual status. Christian ethics are understood by adherents to be a set of guidelines put in place to achieve and maintain eternal communion with God in heaven (Gwynne 2011, pg. 110), and are a crucial aspect of the criteria used in their final judgement, while the aim of Buddhist ethics are to guide the Buddhist throughout their journey towards nirvana. Although the practicalities and world views of the two religions are contrastingly different, the concern for the individuals spiritual progress and future is a common theme. Perhaps the strongest similarity in the ethical laws and customs of Christianity and Buddhism is the total emphasis Jesus Christ and Sakyamuni are given. Both are infallible models for adherents to base their morality upon, and in both cases they single-handedly (along with their early followers) provide the next stage of religious ethics of their parent religions, as well as abolishing former practices that were deemed unnecessary, inadequate, or even counter-productive. Much of the New Testament is devoted to narrating the life of Jesus and the lessons to be learnt from it, and Buddhists are even able to study the previous lives of the Buddha through the Jataka Tales in addition to the close study of his final incarnation before reaching nirvana. In conclusion, through the exploration of the two contrasting religions, Christianity and Buddhism, an immense ray of apparent similarities appear among what one would expect from a clash of western and eastern philosophies. One can argue that their differences can be set aside to make way for the common ethical laws and customs they both share, with their pivotal figures, Jesus Christ and The Buddha, providing examples of morality which are very similar in nature. The end result of this is Christians and Buddhists leading ethical lives which both have their own merits and most importantly a common love for humanity.

Taking Care of Your Pet Essay -- Animals Pets Essays

Taking Care of Your Pet Can you hear the cries of those who do not communicate in the human language? How about the fearful mewing of a motherless kitten? Do you worry for the exhaustion of a donkey, staggering under a load to heavy to bear. Does your heart skip a beat when you hear the whimpering of a lost puppy? Are you filled with sadness when you an animal that has been hit by a car? Do you take in strays and feed them because they are all skin and bones? If so you are a pet lover. You would never hurt a pet. You know the importance of taking care of a pet. Taking care of your pets is a responsibility that you need to have. Pet care involves going the veterinarian, a nutritious diet, and plenty of exercise. First of all, it is recommended that you take your pet to the vet at least once a year. This ensures that your pet has a healthy diet. From your vet you can get any kind medicine that your pet might need. Like heartworm medicine, which should be given to your pet at least once a month. You can also get vitamins for your vet, which is very essential to your dogs diet. Vitamins help in the cold winter months, which can be the hardest on your pet’s joints and bones. If you notice that your pet is walking slower or is not as playful then it is recommended that you get vitamins for your pet. You can get these at you vet’s office, a pet store, a department store that has a pet department such as Wal-mart. When you first receive your pet you may need to go more than once to get all the shots for your pet. It is very important for your pets to have their shots. Shots can be very beneficial to their health. Shots protect your pet from getting many diseases. Also if y ou take in strays you should always have the che... ...dog on a daily basis loose five times more weight than those who walk alone. God was so interest in the welfare of the animals that He commanded Noah to build an Ark big enough to hold two of each kind of animal. In Genesis 1:26 God entrusted us to care for these beautiful creations. Taking care of your pet entails going to the vet, a balanced and nutritious diet, and plenty of exercise. So if you heart goes out the animals that are bred in cramped quarters and exploited for profit. If you cry at pictures and stories of abused animals, then you are an animal lover at heart. You know the importance of taking on the responsibility of caring for a pet. Pass the wisdom on to your children, friends, and neighbors. Everyone should treat animals with care. Animal abuse is a crime; people need to be educated in the responsibility of taking care of their pets.

Learning and cognition paper Essay

Learning as it is commonly used is defined as the acquisition of knowledge, skills, behavior, preferences and understanding from experiences, whether real, induced or vicarious. Technically, however, learning is used more broadly by the psychologists, making it almost impossible to give it an exact definition. What can only be done is to describe it in terms of phenomena to which it can or cannot be applied. For example, psychologists say that learning need not be correct or adaptive, or it does not have to be conscious or deliberate (Hill, 1980). This process is not limited to humans. Animals, and even machines may also undergo this process, although each individual’s learning processes follow different learning curves. The role of behavior in an individual’s learning process is best explained by Bandura’s Social Learning Theory. This theory posits that individuals learn by observing, imitating and modeling other individuals’ skills, behaviors and attitudes, in relation to the outcomes of such skills, behaviors and attitudes. The information gathered from these behaviors, skills and attitudes then, are interpreted, consciously or unconsciously to determine whether such behaviors, skills and attitudes would be serve some future beneficial purpose (Learning Theories Knowledgebase, 2009). In other words, people use these behaviors and its consequences as guide for their subsequent behaviors. 2. What are the two different types of learning? The two types of learning usually examined by psychologists are classical conditioning and operant conditioning. Classical conditioning is the type of learning wherein a reflexive response is evoked by a stimulus (stimulus B) which is different from the stimulus (stimulus A) that originally evoked such reflexive response (Learning and Conditioning, 2009). For example, a person had very fond memories of his/her 10th birthday which was held at restaurant A. When asked what his/favorite restaurant is, that person would immediately blurt out restaurant A. In this example, the positive feeling brought about by the memories of the person’s 10th birthday had been transferred, or rather, had been extended to the place where the person’s birthday was held. The other type of learning is called Operant conditioning. This is the type of learning wherein punishment causes the weakening or non-reinforcement of a non-reflexive behavior, and reinforcement strengthens a non-reflexive behavior. Unlike classical conditioning, in operant conditioning, an individual has more control. Meaning, presentation of a stimulus does not necessarily mean that a certain reaction will be evoked. In order to receive a certain reinforcement, an individual must behave in certain manner (Learning and Conditioning, 2009). One example of operant conditioning involves a professor’s attempt to improve his students’ attendance. To do this, he made a rule that students who obtain a certain number of absences will have an automatic one-point deduction in their final grades. Although he said nothing about any reward for full attendance, the threat of lower grades forced the students to limit their absences. 3. What is the relationship between learning and condition? Provide a specific example. Jean Piaget’s theory of cognition lays out 4 stages of cognition that is experienced by children as they progress. From the sensorimotor period when the child’s cognitive system is still limited to his/her motor reflexes, the cognitive system will develop to preoperational thought wherein a child acquires representational skills especially in mental imagery and language. The third stage is the concrete operations wherein the child acquires an ability to take another person’s point of view. Lastly, although, not everyone reaches this stage, a child becomes capable of logical and abstract thinking (Sandwell, 1995). Learning as defined earlier refers to the acquisition of knowledge, skills and behavior based on experience. Note that the definition involves the world acquisition. Naturally, for an individual who learns and therefore undergo the process of ‘acquisition,’ he/she should have the capacity to acquire. This is where cognition comes in. Assuming that Piaget’s theory is indubitable, each individual must necessarily be in one of the four stages. It is the individual’s ability or capacity as described in each of the four stages that limits the knowledge, skills or behavior that such individual can acquire or learn. An individual who is still in level one of Piaget’s cognitive development cannot be expected to reason out with a person who has already attained a Doctorate degree since his/her cognition is limited to motor skills. Such individual cannot also be expected to understand or learn Algebra because such requires logic and therefore the skills attained in Piaget’s fourth stage. References Hill, W.(1980). Learning: A survey of psychological interpretations. Taylor and Francis: USA. Learning and Conditioning. (2009). Alleydog. Retrieved 26 April 2009 from http://www. alleydog. com/101notes/conditioning. html. Learning Theories Knowledgebase (2009). Social Learning Theory (Bandura) at Learning-Theories. com. Retrieved April 27, 2009 from http://www. learning-theories. com/social-learning-theory-bandura. html Sandwell, J. (1995). Piaget’s stage theory of development. Retrieved 26 April 2009 from http://penta. ufrgs. br/edu/telelab/3/piaget%27s. htm.

Character and Iago

The Balance of Iago and Desdemona’s Characters in Othello In William Shakespeare’s tragic play Othello the balance of good versus evil is seen in Desdemona and Iago. â€Å"Every character is [†¦] balanced by another similar or contrasting character†(Kernan 877). We see this balance in Desdemona’s â€Å"innocence† and Iago’s corrupting hatred (877). The effects both Iago and Desdemona have on the main character Othello throughout the play only help to show this balance. Othello becomes the tragic work of art due to the balancing of Iago’s hatred and Desdemona’s loyalty throughout the play.At the beginning of the play, Iago’s hatred is evident through his desire to have revenge on Othello. As he speaks to Roderigo, he discusses this hatred for Othello. â€Å"These fellows have some soul, / And such a one do I profess myself. / It is as sure as you are Roderigo, / Were I the Moor I would not be Iago. / In following him , I follow but myself- / Heaven is my judge, not I for love and duty, / But seeming so for my peculiar end. † (Shakespeare 1. 1. 56-62). From this Iago begins his plot to overtake Othello by manipulating others to do his bidding which only adds to the extremity of his character.With his plot in motion, Iago, according to Amy Clark, uses a special technique to trick Othello by â€Å"cleverly [appearing] to be reluctant to speak ill against others. † This technique â€Å"makes Othello not suspect Iago of any dishonest behavior† (Clark). This is where Othello believes his so called friend over his wife. This method that Clark speaks of shows Iago’s deceit towards Othello. Iago says to Othello, â€Å"Cassio:/ In sleep I heard him say â€Å"Sweet Desdemona,/ Let us be wary, let us hide our loves†;/ And then, sir, would he gripe and wring my hand,/ Cry â€Å"O sweet creature! and then kiss me hard,/ then laid his leg/ Over my thigh, and sigh'd, and kiss 'd; and/ Cried â€Å"Cursed fate that gave thee to the Moor! † (Shakespeare 3. 3. 418-426) Iago is also willing to do almost anything to get his revenge. This is proven again at the denouement of the play, when Iago kills his own wife, as she tells Othello that Desdemona was in fact innocent. Iago tries to shut Emilia up from stating the truth by saying, â€Å"Zounds, hold your piece† (Shakespeare 5. 2. 231), â€Å"Be wise, and get you home† (Shakespeare 5. 2. 236), â€Å"Villainous whore! (Shakespeare 5. 2. 243) and â€Å"Filth, thou liest! † (Shakespeare 5. 2. 246). Iago isn’t successful in shutting Emilia up until he stabs her and she dies. Iago manipulates and twists many actions within this play to help him succeed in his revenge against Othello; however, in the end of the play it is not only Othello but also Iago who creates his own demise. Desdemona in turn balances out Iago’s pure hatred with the love and devotion she has towards he r husband. Desdemona says to Othello, â€Å"For ‘twas that hand that gave away my heart† (Shakespeare 3. . 43) proving that her love and devotion was for Othello, and Othello only. William Long says that this is shown in Desdemona’s â€Å"exposition of the reasons she loves Othello [and this helps to define] her essential character as a woman of loyalty and fidelity to him† (Long). This can also be seen when Desdemona is questioned about leaving Venice to follow Othello to Cyprus. She says, â€Å"The rites for why I love him are bereft me,/ And I a heavy interim shall support / By his dear absence.Let me go with him† (Shakespeare 1. 3. 258-60). As the play comes to its climax, we can see the effect that Desdemona has on her husband. Overcome with a jealous rage, due to the fact that he thinks Desdemona is cheating on him, and thanks to Iago’s hatred, Othello ends up killing her despite her pleas. Although, Desdemona is completely innocent of this act, she remains faithful to her husband in her last breath as she declares to Emilia that â€Å"nobody† did this to her except herself (Shakespeare 5. 2. 128).Othello has been called one of William Shakespeare’s greatest tragedies, and throughout the entire play, Alvin Kerman’s theory of each character having another character that is â€Å"similar or contrasting† to create balance is shown directly through the characters Iago and Desdemona (877). Othello’s corruptive behavior is caused by Iago’s hatred and is balanced by her innocence as well as her love and devotion for her husband. The balances they create make Othello the tragedy it is known as today. Works Cited Clark, Amy. â€Å"Analyze The Techniques Iago Uses to Plant Suspicion In Othello’s Mind. Coursework. Info. Web. 03 Apr. 2012 Kernan, Alvin. â€Å"The Complete Signet Classic Shakespeare. † Backpack Literature: An Introduction to Fiction, Poetry, Drama and Wr iting. Ed. X. J. Kenndy and Dana Gioia. 4th ed. New York: Longman, 2012. 877. Print. 03 Apr. 2012 Long, William R. â€Å"Desdemona's Love and Othello. † Dr. William Long and Dr. Bill Long. 1 Jan. 2004. Web. 03 Apr. 2012. Shakespeare, William. Othello, The Moor of Venice. Backpack Literature: An Introduction to Fiction, Poetry, Drama and Writing. Ed. X. J. Kenndy and Dana Gioia. 4th ed. New York: Longman, 2012. 762-875. Print. 03 Apr. 2012