Importance of Reputation in Othello

Importance of Reputation in Othello Reputation is very important when one needs to know whom to trust and what judgments can be made about a reason. The reputation of three characters in the play Othello by Shakespeare plays important role in determining the eventual results of the play. The end results of the play would have been different if Iago had not been known as a honest person or Othello not being a noble military man and also if Cassios reputation had not been tarnished. Iago himself states that, reputation is an idle and most false imposition, often got without merit and lost without deserving (Havoc, par.7). Reputation would bring about good judgment, both in the decisions made and those others makes about a given character. A hero is someone who confronts issues beyond the social rules, who in their physical journey encounters fundamental conditions of life and understands The Epic of Gilgamesh covers every aspect of great epic literature, that is fantastic geographies and exotic characters; tiresome quests and hard journeys; victorious battles with monsters, supernatural beings and natural forces. Literatures have been used throughout history of civilization to express a variety of cultural issues. The episode of Mesopotamian Noah, as is evident with, the character Utnapishtim, who was advised to build a great boat and fill it with animals and his family to escape flooding, has been related to biblical Noah and therefore the Epic of Gilgamesh has received biblical critics (eNotes.com, par.1). The social structure and values of society can be seen throughout the actions of Gilgamesh and his people. This epic brings forth the perception of the ancient Sumerian and Babylonian cultures. Gilgamesh is shown to be struggling against the gods, natural forces and his own mortality and this reflects his ones efforts to find rest in society and universe. Importance of Reputation Gilgamesh was a strong powerful leader who was more of God and stronger than any other king alive. He treated his subjects harshly and unkindly. This made people to ask the god of Uruk to create an opposing ruler who has equal strengths to Gilgamesh so that they might even be left to rest in peace. Enkidu was then created and he had scaring features that destroyed his reputation and he was referred to as wild man, this made Gilgamesh to tame him and even put off his marriage with the goddess of love. Gilgamesh was concerned about his reputation after fighting with Enkidu, they became friends and travel together for fights, he aimed at establishing eternal reputation saying he wants to leave behind a name that endures(pg.71). Gilgamesh would get ready for the journey by offering sacrices to Shamash so that he may get loyal friends, obtain weapons and he also sought intervention from her mother who had then adopted Enkidu. In the epic of Gilgamesh, the gods possessed great powers that showed social values that were adored in the society. Gilgamesh was characterized by military nature and strong social standing for the people he represented and these revealed qualities of a good warrior that is valued within society. In the beginning of the story, Gilgamesh was a bad king, but later he became determined, considering his internal feelings and questioned his eternal mortality. It was the power of gods in the society, but not the population, that redirected his actions so that he may not harm the people. Gilgamesh being a brave warrior, his people had confidence in him and they would fight fearlessly and would emerged victors with everyone they fight with. They fought with a mighty beast Humbaba and defeated him; this shows that even such a mighty enemy was still no match for Gilgameshs extreme skill. It is said that, Gilgameshs tribe is unconquerable, and aroused by small insults, (par. 2). In this regard Gilgameshs virtues as a awesome leader is revealed. He proved his skill of a warrior and leadership ability beyond imagination when he rws the boat across the sea faster than a boat man. For one to be a good leader, one has to prove their powerfulness and ability to defend their people always. Gilgamesh revealed this throughout the entire epic. His intelligence is shown when he sought advise and counseling from his mother who is wise AND worries not (Tramp, par4). His reputation as a leader who sought no fame but fought for whole his kingdom is a true characteristic of a selfless leader. Reputation plays an important role in the play Othello that was written by Shakespeare. It is evident that Iago wouldnt have been able to do what he did without such a good reputation of honesty. In fact Othello praises him and because of Iagos reputation Othello takes caution when he is talking. In the play Iago deceives Othello and all people through his reputation. In the other hand, Othello engages his reputation in every scene of the play, also the varying of Cassios reputation plays an important role in the play. Othello revealed no nonsense military general characters that eventually lead to death of Desdemona. When he heard from Iago that Cassio and Desdemona were cheating on him, he became extremely upset and anxious that he couldnt think clearly and wanted to kill her. He said that I will chop her into messes! Cuckold me? (123 helpme.com, par.3). Othello couldnt believe that Desdemona could deceive him and cheated on him. Because of his reputation, he was unable to throw wo rds on her in that situation. He kept anger in his heart since he knew that his reputation is going to be tarnished when it comes out that his wife was unfaithful to him. Reputation meant a lot to him and this is shown when he said that for naught I did in hate, but all in honor (123helpe.com, par3). His reputation was his treasure in relation to his position as a general and respect that he had from ranked below and above him. At the end of the play Othello died while trying to keep his reputation. In the play, lagos reputation is exact opposite of his true nature. His reputation was being an honest man. He made all people to believe that he was honest as it is written of him as O, thats an honest fellowà ¢Ã¢â€š ¬Ã‚ ¦, you advice me wellà ¢Ã¢â€š ¬Ã‚ ¦ goodnight honest lago (123helpme.com, par.2). This made Othello to declare his loyalty and friendship to him. He would completely make everybody to strongly believe that he had very good personal qualities and honest person. Therefore, he often uses these qualities to gain favors saying that devils would show good characters first before their inner characters are revealed. Through all these, Lago was able to deceive Othello and made him believe that Desdemona was really unfaithful to him. Desdemonas innocent and pure reputation is destroyed by Iago when he had Othello to begin doubting her. His reputation protected him from being confronted by Othello throughout the scene. No one could doubt Iago, even if it ever came out that he was setting up to destroy Othello, Desmona and Cassino. He always controlled Othellos mind using his reputation to accomplish whatever he intends to do. Because of his honest reputation, he was able to damage Cassios reputation and eventual death of Desdemona and Othello. Throughout the scene, Cassio changes his reputation often and these took a major part in the play. He is shown as an honest, loyal and just soldier but his reputation comes to a halt when he gets drunk. Cassio depended on reputation in order to accomplish his missions, but when he was lowered from his position, his behavior changed and he was afraid of Othello. He said that I have lost the immortal part of myself, and what remains is bestial(123helpme.com, par.4). His reputation was spoiled after being demoted and Othello was not impressed and could not hold him as a friend anymore. Because of his drunkenness, Iago was able to convince Othello that he had affairs with Desdemona and were cheating on him. Othello told Casino that I will make thee an example, (123helpme.com, par.4) and these openly revealed to him that he no longer earns trust from Othello, his friend. As he tried to resolve his differences with Othello, Iogo would come in and disrupts everything. Iago made spoilt reput ation of Cassio has his stepping stone in accomplishing all his plans. Oedipus being the main character is said to have met a tragic fate Oedipus is portrayed as a rash, unreasonable and overly confident king, who is always trying to keep up with his unavoidable fate. In the beginning of the play he is described as a great king and a ruler of the people of Thebes. When the people of Thebes came to him with a problem, he would solve it being a determined king. When the city went through problems he was eager to solve it in order to gain reputation and become a hero, he always looked for such opportunities. The people appreciated his greatness as a king and would always turn to him to find a solution to their problems. Oedipus from the beginning is considered as a great celebrity and a national leader of a state during the time of crisis. Thebes was attacked by plagues and they believed it was a manifestation of the fatal forces of the universe they lived. Because of his wisdom in dealing with adventurous things, people loved, acknowledged and respected h im. They told him that we judge you as the first of men in what happens in this life and in our interactions with the gods (Johnston, par. 20). He was a person who had self assurance and confidence and ready to face any crisis taking it has his own unique challenge. He solved the riddle of the sphinx, he revealed his intelligence. His downfall is as a result of incidents beyond his control, and is rather the result of fate. Answers to Shakespeares Othello Othello begins to doubt Desdemona when she asked Cassio to stay and see the way she would approach Othello, but he went away being ashamed of what he did the previous day. Iago who was with Othello said, Ha! I like not that! and this made Othello have second thoughts about rejecting Cassio and because of his reputations he couldnt be suspicious about his wife and her friend Cassio. Iago builds more doubts when he tells him that the two had been alone together before. When Desdemona leaves with Emilia, Iago preceded convincing Othello of her unfaithfulness. Iago makes Othello to develop jealousness and is not a jealous man by nature. Iago continued to convince Othello that his wife had deceived her father in marrying the Moor. Emilia collaborated with Iago, in collecting the handkerchief that was dropped by Desdemona when she was with Othello but they came convincing Othello that she was using it to wipe Cassios beards. When Othello asked him to produce more evidence, he said that he overheard Cassio mentioning Desdemonas name in a dream and with this he couldnt produce any evidence. Othello lost his sense of humanity as he insulted Desdemona and issued barbaric threats to Cassio. At these scenes it was the lowest point of Othello and on the other hand, it was highest point to Iago who seemed secure in his complete triumph. Difference between Othello Play and the Movie The play is an interpretation of the movie in many ways. It uses the text to develop the story and modernizes characters to appeal to the audience. The audience sees Odin as a basketball player and not a warrior as portrayed in the movie. Racial perception is brought up in a play as there is how uncivilized people are in Africa when Othello describes Africans as being cannibals that eats each other. The theme of jealousy, racial bias and deceitfulness is revealed in both the play and movie. In the play, Rodrigos character is overdramatic, simple minded and dearly loves Desdemona. Though Rodrigos affection seemed adolescent and included jealousy, the movie cannot bring it out. The choice of setting differs in the play and the movie. In the movie the choice of setting in regard to time and geographic location is of a modern era school and surrounding environment portraying modern time. This setting showed the politics involved in high school basketball play. The relationship of womens characters is similar, but the difference comes in the time and setting. The movie uses the difference in the play to emphasize its originality. Conclusion Reputation is important in our society today has it helps everyone in making judgments about others. The hero is more is more likely to be someone who confronts fate in a very personal manner and whose reaction to that encounter serves to illuminate for us our own particular condition. Gilgamesh was a strong and brave thus being qualified as an ideal warrior. He possessed many heroic qualities as powerful, impulsive, sexually aggressive, wanting to conquer the wilderness and protect his people. Othellos reputation played a big role in the outcome of the play and in part caused Desdemonas death and his own. Cassio was a loyal person to be a friend and he always followed orders he was given. Oedipus took every challenge with himself and he had a powerful sense of excellence and self worth. Since he had a high regard for himself, after saving the city when many others could not, people came to him because of his qualities.

Creating Human Service Agencies Essay

Human Services agencies play a vital role in connecting community resources to those in need of services. Some of the agencies are more beneficial to the community than others. Some of the larger agencies that are well connected with political figures tend to receive more funding, and directly affect local policy changes. Inadequate, funding prevents most human services agencies from conducting program evaluations that could be used to help strengthen their capacity, increase funding and track success. One small organization located in Tallahassee, Florida defies those odds. The agency is located inside Bond Community Health Center the largest community health center in Tallahassee. The small agency is a pioneer of social change in the field of HIV/AIDS creating the only active Peer Navigator program. The Minority Alliance for Advocating Community Awareness and Action, Inc. (MAACA’s) mission statement is to empower the minority community through the linkage of services, the creation of culturally sensitive programs and through mobilization strategies. According to the history â€Å"the Minority Alliance for Advocating Community Awareness and Action, Inc. MAACA), formerly known as the Minority AIDS Action Committee (MAAC) was established in October 1999, under Shisa, Inc. Shisa, applied for federal funding from the Center for Disease Control (CDC) to help with the increasing number of new African American HIV infections cases in the United States. The CDC cooperative agreement capacity-building grant no. PA00003 Priority 3: Strengthening Community Capacity for HIV Prevention was awarded to Shisa, Inc. Shisa’s task was to build the capacity of African American communities to address the growing need for HIV prevention. States and counties covered under the cooperative agreement included Mobile, Alabama, the pan handle of Florida down to Jacksonville, Florida and then over to Thomasville, Georgia. According to the contract the boards were to provide three areas: 1) create community boards in each of the locations, 2) the board provides prevention events in the African American community especially during National HIV Observance Days and 3) the MAAC boards were to host community capacity building workshops. â€Å"In the early days of the HIV/AIDS pandemic, there has been since the 1980s a â€Å"profound re-medicalization of sexuality. One of the best-known works on the history of HIV is 1987’s book And the Band Played On, by Randy Shilts. Shilts contends that Ronald Reagan’s administration dragged its feet in dealing with the crisis due to homophobia, while the gay community viewed early reports and public health measures with corresponding distrust, thus allowing the disease to spread and hundreds of thousands of people to needlessly die. This resulted in the formation of ACT-UP, the AIDS Coalition to Unleash Power by Larry Kramer,† Wikipedia. According to Wolf Wolfberger, conscious rather than unconscious ideology; â€Å"One thing that can be very bad about our ideologies is that more often than not, we are not aware of them. Sometimes we take them so for granted that we lose sight of their existence†¦ At other times, we simply are not equipped intellectually to formulate our ideologies into words. At yet other times, our ideologies are so bad that we cannot consciously face up to them. † â€Å"For example, we all claim to believe in equality – and then we practice gross discrimination, but deny it because we cannot admit it and therefore do not realize that we discriminate. It is with those ideologies that the stigma, fear, discrimination, homophobia, and negative perceptions about HIV/AIDS that places too many US citizens at a higher risk of infection. Many at risk for infection fear stigma more than actual infection itself especially in the African American communities. They instead choose to hide their high-risk behavior rather than get counseling and testing. The lack of awareness of one’s HIV status can affect the overall HIV rates. According to CDC data, â€Å"approximately 1 in 5 adults and adolescents in the U. S. living with HIV don’t know their HIV status. This translates to about 116,750 persons in the African-American community. † Just as it was in the early years of the pandemic the African American community was not prepared for HIV prevention and did not understand capacity building. The rural south communities did not welcome HIV prevention work especially HIV prevention work in the black churches. Many of the other agencies were not willing or not culturally sensitive to the needs of the African American community. Human service organizations are archetypically â€Å"institutionalized organizations. That is, their growth and survival depend less on the technical proficiency of their work and more on their conformity with dominant cultural symbols and belief systems, that is, institution rule (Meyer & Rowan, 1977) (page 14 – 15). † By 1990, those institutional rules fo r HIV prevention became more structural. Policy, laws and standard operating procedures were beginning to take form such as the US Congress enacting â€Å"the Ryan White Comprehensive AIDS Resources Emergency (CARE) Act. Ryan White is the largest federal program dedicated to providing care and treatment for people living with HIV. A key component of the public health safety net, it reaches hundreds of thousands of people every year with medical care, drugs, and support services. The CARE Act has been a huge success in reducing sickness and death from HIV disease and helping people live longer, more healthy and productive lives. † Yeheskel Hasenfeld writes, â€Å"recognizing that human service organizations engage in moral work impede that they must constantly seek and maintain legitimacy for what they do. They do so by making references to institutionalized moral system in their environment. That is, they adopt and uphold moral systems and cultural frames that resonate well with their significant audiences, such as legislative bodies, government bureaucracies, regulatory agencies, professional associations, other human services organizations, various civic and political associations, and clients (Scott, 2008). † By 2005, the Centers for Disease Control (CDC) guidelines stated that all agencies providing HIV prevention intervention programs must follow the â€Å"Behavior theory Interventions† as outlined in the CDC procedure guidance book. With this shift many of the small minority based CBO closed their doors to HIV prevention work. Of the fifteen Minority AIDS Action Committee (MAAC) boards formed during the five year of the CDC contract only the agency in Tallahassee, Florida remains. There is still a great need for the African American community to engage in HIV/AIDS prevention work. MAACA host some of the largest events in North Florida from HIV conferences to community workshops and forms. It is only when we chose to engage, constantly seek and maintain legitimacy that what we do in the field of HIV/AIDS that MAACA will continue to exist. MAACA is a champion for the people and was able to diversify funding sources while remaining true to its mission.

Greek Mythology Influences and Effect to Greek Civilization

CHAPTER I INTRODUCTION â€Å"Mythos†- a Greek word meaning â€Å"tale† and the origin of the word mythology; according to the dictionary mythology means, a traditional story aiming to explain the meaning of things concerning deities and demigods. Greek Mythology has been known to be one of the footprints left by the civilization of ancient Greece to our history and these mythology somehow shed a light to the culture, life style, religion and history of ancient Greece since the mythology were the primary basis of the origin of the ancient Greeks and they believed that these mythologies explained the origin of why things turned out to be like that. The Mediterranean served as a basin for the early civilizations. The rich history of the†¦show more content†¦My single, divine nature is worshipped throughout the earth in many forms with various ceremonies and under various names. Thus, the early races of Attica call me Athena, the Cypriots, Aphrodite; the Cretans, Artemis; the Sicilians, Persephone; the Eleusinians, Demeter; and others, Hera. (Lucius Apuleius, The Golden Ass (150 A.D.). The women were given the much authority since the last female child of the ruling priestess-queen will inherit the throne since the last child usually was the last to die therefore insuring that fertility will continue. The ruling of the women in the society, religious rituals and social events reflected the matriarchal way of thinking of the people (Rosenburg, 1984). Through the matriarchal religion, the culture of the pre-Greek inhabitants differed from the Greeks in a way that the mother was the head of the family unlike the male dominated culture of the Greeks. The pre-Greek tribes saw motherhood as the most sacred, mysterious and miraculous event, and the pre-Greeks valued the female children than the male and the most favored was the last female child since she will keep the family line longer (Rosenburg, 1984). And as stated by Rosenburg, 1984: â€Å"The life of the family centered upon the mother, the hearth, and the home. Mother love was a humane and pacifying influence, cr eating an aura of honor, trust, hospitality, generosity, concern, and reverenceShow MoreRelatedAnnotated Bibliography On Ancient Greece1107 Words   |  5 Pagesand every day. Various gods ruled these different city states. Mythology was very huge in Ancient Greece. There are so many different folktales and myths from Ancient Greece. Do you ever wonder if any of those ancient Myth’s were true? Ever believe that those myths still help shape society today? 1. Burrell, Roy. The Greeks. New York: Oxford University Press, 1989. 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Forgiveness As a Tool in Healing And Combatting Social Injustice - Free Essay Example

Sample details Pages: 10 Words: 2889 Downloads: 6 Date added: 2019/06/26 Category Society Essay Level High school Tags: Forgiveness Essay Did you like this example? In beginning this research, I was searching for an answer to an ongoing question that plagues this country. In previous research Ive conducted, I have examined many issues regarding racial injustices in America and how they have plagued specific groups of people. From the school- to-prison pipeline to the ineffective War on Drugs that have continued the in the state sanctioned terrorism on African Americans and people of color in the United States. Don’t waste time! Our writers will create an original "Forgiveness As a Tool in Healing And Combatting Social Injustice" essay for you Create order After reading countless journals and analyzing many texts that delve into the hate policing placed against minorities, I grew frustrated. In not wanting to negate history and ignore its effects, I am left asking, how do we move forward? The idea of forgiveness can be used as a key piece in building peaceful societies as well as peaceful individuals. It works to establish a society and a culture of people who are willing to recognize wrongdoing for what they are and choose to not allow the hurt to multiply. By working forgiveness into the core of a society, we can empower individuals to examine their own hurt, work through it and eventually work towards social harmony. Forgiveness will be one of those human competences which although imperfect, may help us to build more peaceful societies, because in the same way that we have learnt to hurt each other, we can learn to forgive each other too (Robles). In can be a challenging phenomenon to overcome, or even ask of for individuals with years of targeted hurt. However, when are continuing in the conversation of how do we move forward, it is a key component in ending repetitive cycles of vengeance and fear. In 2015, Dylan Roof, inferably unaware of the value and sanctity of human life walked into a South Carolina church to manifest the evil festered in his heart. He sat in service, an odd spectacle; an unknown white man in an all-black church. He gained their trust and arguably their love. In keeping with his preconceived plan, he aimed his gun at his first target, an unexpecting African American. He aimed his gun at the next and then the next, until nine members of the Emmanuel A.M.E Church were shot and killed. It was a horrific memory, a tragic event that will soon fill American history books around the nation. Innocent blood was shed for no other reason than to infiltrate his poisonous rationale that some life is not valuable. Roofs heinous acts were cruel and awful and immoral, undeniably so. But were his actions forgivable? A few weeks after the horrendous act, Nadine Collier, daughter of Ethel Lance, who was killed by Roof spoke and offered hope to not only her enemy, but the world. She said, I forgive you. You took something very precious away from me. I will never get to talk to her again. I will never be able to hold her again, but I forgive you, and have mercy on your soul. You hurt me. You hurt a lot of people. If God forgives you, I forgive you. ____ These words, easier said than understood are the very words that can grant someone freedom. Understandably, forgiveness can make one cringe at the thought of pardoning someone for a hurt or loss or deep wound inflicted on to them. It has been said that this appears to be a form of weakness. However, this paper aims to advocate for forgiveness as the first step in healing, combating social injustices and moving towards desired social outcomes, such as racial reconciliation. It is only when we are willing to It would be challenging to fully explore the depths of forgiveness without first exploring the womb in which forgiveness lives; compassion. The ability to release someone from their guilt and reestablish a relationship, to have the power to cancel the debt of another to experience the freedom that comes with giving a pardon to excuse somebody for a mistake, misunderstanding, wrongdoing or an inappropriateness is only possible through compassion. In his book Adam and Eve in Scripture, Theology and Literature; Sin, Compassion and Forgiveness, author Peter B. Ely, explains that compassion means entering the weakness, or suffering, or distress of the other person and seeing it as my own. If I cannot see that the sinner who did this or that horrible deed against me (or against us) shares a common human weakness that afflicts all human beings including me, the offended then its hard to be forgiving (Ely). To get to forgiveness we must be willing to see the human in our oppressor. It can be challenging when our oppressor is the face of terrorism, but, there is a healing that transpires that allows us to move forward in a healthy way. Joseph R. Canale argues in Altruism and Forgiveness as Therapeutic Agents in Psychotherapy that the act of forgiveness can be viewed as a prescription for a happier and healthier psychological existence during this lifetime, a prescription that through love brings a sense of fulfillment and through f orgiveness, a peace of mind. (Canale) It is only when release resentment that we can focus and be free of peace hindering motives, such as revenge, anger and hatred. Civil rights leader, Martin Luther King Jr. precedes in this notion of forgiveness as key in combatting social injustices. We must recognize that the evil deed of the enemy-neighbor, the that hurts, never quite expresses all that he is. An element of goodness may be found even in our worst enemy when we discover this, we are less prone to hate our enemies. When we look beneath the surface we recognize that his hate grows out of fear, pride, ignorance, prejudice and misunderstanding, but despite this, we know Gods image is ineffably etched in his being. Then we love our enemies by realizing that they arent totally bad and that they are not beyond the reach of Gods redemptive love. Its compassion that allows us to forgive that grants us freedom. It is easy and probably within good reason to believe that one is not as bad as Dylan Roof. We might find ourselves saying that there is no way I could ever commit such an act. But this belief falls short of grasping the understanding that in what lies in the heart of one human has the possibility of finding a home in the heart of the same person who could never do such a thing. We can fall victim to the same transgression as our enemy neighbor. Indeed, there are wrongs that can never be made right again, but the pure essence of the act itself, but forgiveness is what allows us to be set free from the past. Again, it is the only way to cease the repetitive cycles that keep humans repaying hurt with another hurt. When Nadine Collier, offered forgiveness to Dylan Roof, she continued in the process of healing that would make her time on earth bearable. Instead of harboring the pain Roof caused her, attempting to hold it against him, she released it. She released the countless nights she might otherwise have spent reliving the hate that might have stirred in her that tragic evening. She released the pain of recalculating all the ways she could find so that Roof could feel her grief and bear her pain. In a study by Neal Krause and Christopher G. Ellison, their findings reveal that older people who forgive others report they experience fewer symptoms associated with a depressed affect than older people who are unable or unwilling to forgive other people for things they have done. (Krause) To reiterate, she, in her forgiveness, continued the process of not allowing that soul-wrenching, hope-seizing event to keep her hostage or a slave. Because Collier chose to forgive, she can continue in that hope ful stride towards freedom. This is, however, a key piece needed in not only understanding forgiveness as the greatest weapon for humanity, but in executing. We must understand what exactly forgiveness is and is not. As articulated by theologian Tim Mackie in a teaching on why forgiveness is so vital to the movement of the Kingdom of Heaven, forgiveness is not ignoring or forgetting the wrongdoing. It is not condoning or excusing it, nor is it tolerating or allowing further abuse. It is imperative to make clear that if someone is in an abusive situation, be it, mentally or physical, it is more important that they find a way out, rather than beginning the process of forgiving. Forgiveness is also not returning to the way things were before or allowing the offender to escape consequences (Archive). Understanding this can allow us to take therapeutic forgiveness as individual cases arise and possibly as a model for society. Individually, when we choose to forgive, we are giving ourselves a specific place of power that allows us a better chance at make clear choice for moving forward. As said before, we are not fogged down with feelings of insecurity and anger that might cause hostility that can further ensure the disruption in the relationship. Instead, we are able to clearly decide if continuing in the relationship is best or not. As a model for society, when a hurt group of people choose forgiveness, whether the hurter makes amends towards contrition or not, that group can reestablish a sense of dignity and control over their position in society. This is in no way discrediting the continued systems that might actively be working against them, but it allows them to resist the friction peacefully, as Martin Luther King Jr practiced. It has been said that this type of social practice, forgiveness, cannot lead to justice as it is potentially can only serve as an interpersonal act. However, the very nature of forgiveness is a socially constructive act that gives way to social justice. Hannah Arendt describes forgiveness as the only reacting which does not merely re-act but acts anew and unexpectedly, unconditioned by the act which provoke it(Arendt). Miroslav Volf takes this idea a bit further, claiming that knowledge of justice requires forgiveness. She claims that to agree on justice, you need to make space in yourself for the perspective of the other (Volf). This leads us back to compassion as the only way of truly achieving forgiveness. Forgiveness is in no way opposed to justice, as if to forgive meant to overlook the need to right the wrong done. It is rather the fullness of justice, leading to that tranquility of order which is much more than a fragile and temporary cessation of hostilities, involving as it does the deepest healing of the wounds which fester in human hearts. Justice and forgiveness are both essential to such healing (XXXV). So, when we speak on forgiving, we are not saying that what is being forgiven is okay or excusable or even justifiable, we are saying though, for there to be true peace and genuine freedom that releases a person from the bonds of oppression, terrorism and dehumanization, forgiveness must take life. Yes, we want justice for the countless black bodies that have been wrongfully taken advantage of, abused and mistreated by a country that has and continues to step on and look down on people of color. Yes, we want justice for the innumerable violations of human rights taking place daily, for those incidents that make it to primetime and those that dont. Justice is an inevitable and undeniable demand for those who are far too familiar with the inability to feel sea in their skin for fear their esteem wont surmount their skin color. However, while are waiting for justice, we dont have to wait for freedom. Our society, by the grace of God has long progressed past the inherent and super pronounced state sanctioned hatred that once made up the aroma of our country. The air is continuing to distillate the stench caused by our enemies next door. We are moving forward and can continue to do so if forgiveness is what leads us in our walk towards irrevocable freedom. Many psychologists that use forgiveness therapy on their clients emphasize to them that forgiveness is voluntary and unconditional and does not involve the offenders response. It is the replacement of negative feelings with prosocial feelings toward the offender by recognizing the essential human core that we all possess. This brings about a cumulative healing effect that is transformational for the client (Menahem). Understanding that forgiveness frees the person forgiving from mental pain influences how well a person and or society can move forward in a way that produces the great social outcome. In a study by Lorraine Toussain t, he concludes that conditional forgiveness of others is associated with risk for all cause mortality, and that the mortality risk of conditional forgiveness may be conferred by its influences on physical health (Toussaint). Forgiveness gives the hurt the power and willingness to go out and heal the hurts, right the wrongs and ultimately change society. The chain of grievances ends with forgiveness. This model was used during the Truth and Reconciliation Commission in South Africa where the participants adopted the idea that your actions do not fully define you. They called it ubuntu and Bishop Desmond Tutu said that in doing so, we are making each other human. When someone is wronged, he or she is dehumanized, but the one who committed the offense is dehumanized as well. Two people are dehumanized and in the process of reconciliation, the perpetrator becomes less than the victim but somehow the perpetrator is human, the goodness is still there so when the perpetrator confesses, his or her humanity is restored, and, on that basis, alone reconciliation is possible. If winner takes all, there can be no common future (Kane). As Pope John Paul ii said in his message of His holiness for the celebration of the world day of peace, The is not peace without justice and no justice without forgiveness (XXXV) We see the forward moving idea of forgiveness through leaders with similar philosophies. Dr. Martin Luther King Jr.s non-violent approach for fighting injustice with love and forgiveness led to such triumphant victories as the Civil Rights Act of 1964 which banned discrimination in employment and public accommodations based on race, color, religion or national original, the Voting Rights Act of 1965 which restored and protected the right to vote, and the Immigration and Nationality services Act of 1965. All of these were achieved based on forgiveness as the wrench in unscrewing centuries of injustice. In a speech Dr. King gave on forgiveness, he emphasizes that forgiveness is a catalyst creating the atmosphere necessary for a fresh start and a new beginning (King). If both the offender and the offender harbor hatred, an unwillingness to forgive, it will result in both parties pulling a rope in opposite directions, attempting to take it as far they can until it snaps. Whereas, forgiveness means even if one party is walking away, the other must choose to stand firm, patiently, until the other party realizes he can go no further with the rope unless his counter walks with him. Forgiveness through compassion is a strong tool in combatting social injustice. The healing that ensues within the individuals practicing forgiveness allows deeper impact to take place. The acts of forgiveness of the family members in Charleston after the tragic shooting drew focused attention to deeper issues of racial violence in the South, resulting in the removal of the Confederate Battle Flag from the South Carolina State House grounds after years of efforts to accomplish this (Jorgensen). References Canale, Joseph R. Altruism and Forgiveness as Therapeutic Agents in Psychotherapy. Journal of Religion and Health, vol. 29, no. 4, 1990, pp. 297â€Å"301. JSTOR, JSTOR, www.jstor.org/stable/27510618. Jorgensen, Larry M. Forgiveness after Charleston: The Ethics of an Unlikely Act. The Good Society, Vol. 26, No. 2-3, Special Issue: On Reintegrating Facts, Values, Strategies (2017), pp. 338-353. JSTOR, JSTOR, https://www.jstor.org/stable/10.5325/goodsociety.26.2-3.0338?seq=1cid=pdf-reference#references_tab_contents Krause, Neal, and Christopher G. Ellison. Forgiveness by God, Forgiveness of Others, and Psychological Well-Being in Late Life. Journal for the Scientific Study of Religion, vol. 42, no. 1, 2003, pp. 77â€Å"94. JSTOR, JSTOR, www.jstor.org/stable/1387986. Menahem, Sam, and Melanie Love. Forgiveness in Psychotherapy: The Key to Healing. Journal of Clinical Psychology, vol. 69, no. 8, Aug. 2013, pp. 829â€Å"835. EBSCOhost, doi:10.1002/jclp.22018. Toussaint, Loren, et al. Forgive to Live: Forgiveness, Health, and Longevity. Journal of Behavioral Medicine, vol. 35, no. 4, Aug. 2012, pp. 375â€Å"386. EBSCOhost, doi:10.1007/s10865-011-9362-4. Izadi, Elahe. The Powerful Words of Forgiveness Delivered to Dylann Roof by Victims Relatives. The Washington Post, WP Company, 19 June 2015, Archives, Tim Mackie. 27. Forgiveness[Matthew] -Tim Mackie (The Bible Project). YouTube, YouTube, 20 Aug. 2017, www.youtube.com/watch?v=c89o7NaR7zI. XXXV World Day For Peace 2002, No Peace without Justice, No Justice without Forgiveness| John Paul II, w2.vatican.va/content/john-paul-ii/en/messages/peace/documents/hf_jp-ii_mes_2011211_xxxv-world-day-for-peace.html. Ely, Peter B. Adam and Eve in Scripture, Theology, and Literature: Sin, Compassion, and Forgiveness. Lexington Books, 2018. Arendt, Hannah, The Human Condition (Chicago: University of Chicago Press, 1958), 241. Volf, Miroslav, Exclusion Embrace: A Theological Exploration of Identity, Otherness, and Reconciliation (Nashville: Abingdon Press, 1996), 220). Robles Jimenez, Juan Manuel, Forgiveness as a human ability for peace: Philosophy and Christian Theology in Dialogue, UNESCO Chair of Philosophy for Peace. Juame I University, Castellon de la Plana, Spain