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The worm of conscience still begnaw thy soul!


Go, gentleman, every man unto his charge
Let not our babbling dreams affright our souls:
Conscience is but a word that cowards use,
Devised at first to keep the strong in awe:
Our strong arms be our conscience, swords our law.

Then, his mother ella beats him so severely that he loses consciousness and falls ill.

George Bernard Shaw once observed that the whole of Nietzsche was expressed in three lines that Shakespeare puts into the mouth of one of his greatest villains, Richard III : "Conscience is but a word that cowards use / Devised at first to keep the strong in awe / Our strong arms be our conscience; swords, our law" (5.6). More specifically, perhaps, these lines invite a comparison between Shakespeare's repeated association of conscience with cowardice in Richard III, and Nietzsche's negative evaluation of bad conscience, notably in On the Genealogy of Morals. The aim of this article is to offer such a comparative analysis in order to demonstrate that Shakespeare's coward conscience anticipates Nietzsche's understanding of the bad conscience (das schlechte Gewissen) as "the consciousness of guilt" (GM, II, p. 67), including its involvement with the notions of debt, sin, punishment, and God.

'Faith, some certain dregs of conscience are yetwithin me.

If a king rules unconscionably, do his subjects have the right to replace him.

Pictures and statuary representing the characters and events recorded in the Scriptures, stand, of course, on a very different foundation. It is the design of the Lord that these characters and events should be commemorated in the Churches, and to that end, the reading of the Bible is an established part of our duty in his temple. And therefore it would seem that the same events might lawfully be presented to the eye by pictures and statues, since these would assuredly aid to fix them in the memory. Besides which general argument, it is to be remembered, that statues of cherubim were sculptured all round the temple of Jerusalem, and that the veil was covered with embroidery. Still it is very certain, that one of the early Councils of the Church expressly forbade pictures in Churches--that statuary, when first introduced, was warmly and violently opposed--that the case of ancient Israel was confined to the depicting of the cherubim, and that in neither temple nor synagogue was there any thing else that could be called picture or statue. Equally certain is it, that the custom, when finally established, led the way to a species of idolatry, at least, amongst the ignorant and superstitious; and that it is a kind of ornament, which, in its own nature, is liable to abuse. On the whole, therefore, I should recommend the adorning the walls of Churches only with the appropriate architectural enrichments, and with judicious and edifying selections from the word of God. These last cannot be too abundant, and should be so disposed, that the wandering ye might be arrested, on every side of the sacred edifice, by some counsel or warning of Divine truth, calculated to enlighten the conscience and amend the heart.

I, that kill'd her husband and his father,
To take her in her heart's extremest hate,
With curses in her mouth, tears in her eyes,
The bleeding witness of her hatred by;
Having God, her conscience, and these bars
against me,
And I nothing to back my suit at all,
But the plain devil and dissembling looks,
And yet to win her, all the world to nothing!

Richard Nixon and Henry Kissinger

William Shakespeare's Richard II considers this authoritarian quandary at great length....

Rev. Martin Luther King, Jr. held back from speaking out against the Vietnam War for almost two years, as Lyndon Johnson was a friend of the civil rights movement, having signed the Civil Rights Act of 1964 and the Voting Rights Act of 1965. By the spring of 1967, he could remain silent no longer as “my conscience leaves me no other choice,” as he put it. He offered a clear exposition of his views in a sermon-like speech entitled “Beyond Vietnam” at the Riverside Church in New York on April 4, 1967, sponsored by the Clergy and Laymen Concerned About Vietnam.

Reorienting American thinking about the war was an uphill climb. The generation that came of age during the Vietnam War was raised on heroic World War II stories, pumped full of national pride, and indoctrinated to believe in the benevolence of American foreign policies. Still, the purported “threat” of a communist-led government in a small country halfway around the world did not elicit the same fighting spirit as defending the nation in the aftermath of the surprise attack on Pearl Harbor. This was true for the general population as well – the necessity of the war was not obvious. Hence, the administration had to work assiduously to persuade the public that developments in Vietnam did indeed pose a dire threat to the security of the United States as well as to the survival of the so-called Free World.

So when he opens his purse to give us our reward,thy conscience flies out.
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kind entreats,Albeit against my conscience and my soul.

In William Shakespeare's Richard III, the Duchess of York seemed vague with her responds, She seems very patient also with Richard III at the being of the play; nonetheless She never explore her hatred throughout the play.

[Enter KING RICHARD III, marching, with drums and trumpets]

The passage is significant not only because it speaks volumes about the plots of Richard, but also because it is relevant in understanding the overall plot of the play, which in the first few acts is almost indistinguishable from the plot of the scheming Duke of Gloucester....

[The Ghosts vanish][KING RICHARD III starts out of his dream]

The final female character who plays a minor role in the play is Queen Elizabeth's daughter, Elizabeth, but she is merely a pawn in Richard's plan and we never meet her.

O coward conscience, how dost thou afflict me!

Thomas Aquinas Richard the Third is an intense exploration of the psychology of Post Traumatic Stress Disorder and that exploration is centered on Richard’s mind.

Enter KING RICHARD III and RICHMOND; they] fight.

One such playwright is William Shakespeare, who in the tragedy Richard III uses marriage to end a tyrant’s bloody rule and restore peace to England....

Appy, American Reckoning, p. xii, xvii.

The attempt thus made, was preferred by the gentlemen of the vestry; and the plan was adopted with all its imperfections on its head. But the author was conscious of his deficiencies in this new department; and felt himself bound, as far as possible, to supply them. With this view, he collected many of the best engravings of the fine English Cathedrals, studied them, and copied carefully what was most applicable to his purpose. And in this stage of his labors he was aided [iii/iv] beyond his hopes by the acquaintance of a European architect who just then settled in his neighborhood, and kindly loaned to him the valuable works of Britton, in which he found a real treasury of taste and information. [John Behau, Esq. a gentleman of great skill in his profession, of whose services the author would gladly have availed himself, if the funds of the church had justified him.] The result was the completion of Trinity Church, Pittsburgh, in a manner which at least exceeded the expectations of all concerned; and drew upon the author, from that time forward, more applications for church plans, than he found it either convenient or practicable to furnish.

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