Corruption Of Iago In Shakespeare's Othello

Aside from our Biblical, Confessional, liturgical and historic committments, a study in rendered on

Iago, a keen antagonist in Shakespeare 's Othello. Iago appears to be a decretal reprobate from eternity past. We submit the following review of Iago, the corrupted, depraved, ontologically enslaved, epistemologically enslaved, volitionally enshackled and thoroughly corrupted Iago.

Shakespeare’s Othello: Iago, the Corrupted, Depraved, Enslaved, and Rational Mad Man

Following the suggestion of the text, two questions are posed (Kennedy 1014). Thus, the task is to ask and assess two questions. The first question is: “What motivates Iago to carry out his schemes?” Several motives will appear in the text as consequences rather

Beyond Iago specifically and by way of a wider context about moral freedom and moral enslavement in decision-making, a few indications are offered. Again, this is for a wider context and for introductory purposes, lest one think that Shakespeare is a solitary voice on the subject of depravity, moral sense and ability of the mind and will. The ancients may have pointed to the “fates,” predetermination, and puppetry. These lengthy discussions—depravity, moral ability, and freedom of the will—surely broke out in the historic, well known, well documented and extended imbroglio between Pelagius, a British monk, St. Augustine of Hippo, Africa, and St. Jerome of Jerusalem and Rome in the late 4th century. There are “volumes” of primary documents from these three contestants, not to mention the secondary sources through the centuries. Based on Pelagius and Augustine, these debates caused one well known scholar, the Rev. Dr. R.C. Sproul (B.A., Westminster College, M.Div., Pittsburgh Seminary, Th.D., Free University of Amsterdam, and author of seventy books), to famously say that all theological discussions, all philosophic systems and all religious denominations can be reshuffled and re-categorized into three categories: Pelagian, Semi-Pelagian, or Augustinian. Infamously, as the battles roiled, the Synod of Orange in France, 529 C.E., ruled for Western Christendom in favor of Augustinianism. Eastern Christendom, or Greek Orthodoxy and affiliates, never accepted the Synod of Orange. The Italian scholar, Thomas Aquinas of the 13th century, and the English scholar and Oxfordian, John Wycliffe of the 14th century, stood in the Augustinian tradition. The battles about volitional freedom and rational enslavement (to one’s own nature) broke out with a poignant freshness in the infamous and widely known battle between Erasmus of Rotterdam, the Dutch Renaissance