Interpetation is something a reader does in response to a text. Hope this helps!
Answer:
Claudius directs Gertrude to try to learn the cause of Hamlet’s odd behavior; they suspect it is the old king’s
death and their own recent marriage. Meantime, Claudius and Polonius eavesdrop on Ophelia and Hamlet,
who spurns her and appears mad. The King reveals to Polonius his plan to send Hamlet to England with
Rosencrantz and Guildenstern.
Hamlet seizes the opportunity presented by a traveling troupe of players to expose the King’s guilt with a
“play within a play.” Soon after, Hamlet delays killing Claudius because the King is at prayer, and Hamlet
does not wish to send him to heaven instead of hell. When Gertrude meets with Hamlet as Claudius has
directed, Polonius hides behind the arras in Gertrude’s room to eavesdrop on the conversation. Hamlet,
suspecting the interloper is Claudius, stabs and kills Polonius.
Explanation:
Answer:
Explanation:
In sum, we have a good understanding of what motivates people to believe in conspiracy theories. That is, they do so because of three basic needs we all have: to understand the world around us, to feel secure and in control, and to maintain a positive self-image.
It has been frequently and rightly remarked that the Crito is unique among
Plato’s dialogues insofar as its primary concern is what Socrates ought to do.
2
Most interpreters assume that Socrates ought to do what seems best to his reason (Cr 46b3-6); thus, most interpretations defend the rationality of obedience
or disobedience. On my account, it is not at all obvious that Socrates ought to
do what seems best to his reason. On my account, Socrates does not do what
seems best to his reason because he does not reason about whether he should
obey the laws; he simply obeys the laws. Doubtless, this claim seems counterintuitive to many; after all, does not Socrates articulate and defend his reasons
for remaining in prison from 49c to 54c? Is it not the cogency of Socrates’ reasons
for remaining in prison that have been so thoroughly debated in the scholarship summarized below? My answer to both of these questions is ‘no.’ Perhaps
counter-intuitively I claim that the reasons for remaining in prison, from Crito
49c to54c, are not Socrates’ reasons; they are the arguments of the speaking laws
of Athens
