Language Jokes * An Essay on Hell from Chemistry 101

Clearly, then, we all encounter in our natural environment manythreats to our immediate welfare and many obstacles, some of our ownmaking and some not, to enduring happiness. The Christianinterpretation of this human condition thus postulates an initialestrangement from God, and the Christian religion then offers aprescription for how we can be saved from such estrangement; itteaches in particular that God is at work reconciling “theworld” to himself (see 2 Cor. 5:19). But Christians alsodisagree among themselves concerning the extent and ultimate successof God’s saving activity among human beings. Some believe thatGod will positively reject unrepentant sinners after a given deadline,typically thought of as the moment of physical death, and activelypunish them forever after; others believe that God would never rejectany of his own loved ones even though some of them may freely rejecthim forever, thereby placing themselves in a kind of self-createdhell; and still others believe that God’s love will triumph inthe end and will successfully reconcile to himself all of those whomhe has loved into existence in the first place. So one way to organizeour thinking here is against the backdrop of the followinginconsistent set of three propositions:

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Let theism in general be the belief that a supremelypowerful, supremely wise, and supremely good (loving, just, merciful)personal being exists as the Creator of the universe. Christiantheism is, of course, more specific than that, and Christiantheists typically make the following two-fold assumption: first, thatthe highest possible good for created persons (true blessedness, ifyou will) requires that they enter into a proper relationship (or evena kind of union) with their Creator, and second, that a life whollyapart from any implicit experience of God would be aterrifying evil (see ). As C. S. Lewis once put it, union with the divine “Nature isbliss and separation from it [an objective] horror” (1955, 232).Although most Christians would probably agree with this, some may wantadditional clarity on the nature of the union and the separation inquestion here. But in any case, whereas heaven is in general thoughtof as a realm in which people experience the bliss of perfectfellowship and harmony with God and with each other, hell is ingeneral thought of as a realm in which people experience the greatestpossible estrangement from God, the greatest possible sense ofalienation, and perhaps also an intense hatred of everyone includingthemselves.

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The ideas of heaven and hell are also closely associated with thereligious idea of salvation, which in turn rests upon atheological interpretation of the human condition. Even thenon-religious can perhaps agree that, for whatever reason, we humansbegin our earthly lives with many imperfections and with no(conscious) awareness of God. We also emerge and begin making choicesin a context of ambiguity, ignorance, and misperception, and behindour earliest choices lie a host of genetically determined inclinationsand environmental (including social and cultural) influences. As youngchildren, moreover, we initially pursue our own needs and interests aswe perceive (or misperceive) them. So the context in which we humansemerge with a first person perspective and then begin developing intominimally rational agents virtually guarantees, it seems, that wewould repeatedly misconstrue our own interests and pursue them inmisguided ways; it also includes many sources of misery, at least someof which—the horror of war, horrifying examples of inhumanity tochildren, people striving to benefit themselves at the expense ofothers, etc.—are the product of misguided human choices. Butother sources include such non-moral evils as natural disasters,sickness, and especially physical death itself.

First impressions of Ophelia's character seem much too simplistic- one that is emotionally governed and trivial, in a sense....
When Cladius and Polonius hear of Hamlet’s madness, they decide to find out the reason behind it....

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His features are regular and placid, though fiexible and expressivc ofdeep feeling when moved by emotion." What strange doubts assail this timid generation of today as it beholds the challenges toboth liberty and equality.

Scholars argue that the ghost in Hamlet is only a figment of Hamlet’s imagination, but how does that explain others witnessing the apparition.

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When I was younger, cooking came intrinsically with the holiday season, which made that time of year the prime occasion for me to unite with ounces and ounces of satin dark chocolate, various other messy and gooey ingredients, numerous cooking utensils, and the assistance of my mother to cook what would soon be an edible masterpie...

Hamlet’s pretend craziness and rejection of love towards Ophelia drives her mad and results in the death of the both of them.

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So the idea of irreparable harm—that is, of harm thatnot even omnipotence can repair—is critical to the argumentconcerning permissible freedom. It is most relevant, perhaps, in caseswhere someone imagines sinners freely choosing annihilation (Kvanvig),or imagines them freely making a decisive and irreversible choice ofevil (Walls), or imagines them freely locking the gates of hell fromthe inside (C. S. Lewis). But proponents of the so-called escapismunderstanding of hell can plausibly counter that hell is notnecessarily an instance of such irreparable harm, and RaymondVanArragon in particular raises the possibility that God might permithis loved ones to continue forever rejecting him in some non-decisiveway that would not, at any given time, harm them irreparably (seeVanArragon 2010, 37ff; see also Kvanvig 2011, 52). Here it isimportant to note how broadly VanArragon defines the term“rejecting God” (see 2010, 30–31)—so broadly,in fact, that any sin for which one is morally responsible would countas an instance of someone rejecting God. He thus explicitly statesthat rejecting God in his broad sense requires neither an awareness ofGod nor a conscious decision, however confused it may be, to embrace alife apart from God. Accordingly, persistent sinning without end wouldnever result, given such an account, in anything like the traditionalhell, whether it be understood as a lake of fire, the outer darkness,or any other condition that would reveal the full horror of separationfrom God (given the traditional Christian understanding of suchseparation).