#moral consequences

Our modern vision of hell is deeply rooted in the literary and artistic works of the past, with one of the most significant contributions being Sandro Botticelli’s Map of Hell. This masterpiece, created approximately 700 years ago, offers a visual representation of the infernal realms as imagined by Dante Alighieri in his epic poem, "The Divine Comedy." The symbiotic relationship between Dante's literary creation and Botticelli's artistic interpretation has profoundly influenced how we perceive hell even today.

Dante Alighieri, an Italian poet, writer, and philosopher, penned "The Divine Comedy" in the early 14th century. The poem is divided into three parts: Inferno (Hell), Purgatorio (Purgatory), and Paradiso (Paradise). In Inferno, Dante embarks on a harrowing journey through the nine circles of hell, guided by the Roman poet Virgil. Each circle represents a different sin and its corresponding punishment, meticulously detailed by Dante’s vivid imagination and profound theological insights.

Dante’s vision of hell was revolutionary. It combined classical mythology, Christian theology, and medieval philosophy, creating a complex and terrifying afterlife landscape. His work not only reflected the religious beliefs of his time but also influenced future generations' understanding of sin, punishment, and the moral consequences of earthly actions.

About 150 years after Dante’s death, Sandro Botticelli, a renowned Renaissance painter, undertook the ambitious project of illustrating "The Divine Comedy." Among his works, the Map of Hell stands out as a detailed and haunting depiction of Dante’s infernal realms. Botticelli’s illustration, created around 1480, serves as a visual guide to the intricate and layered structure of hell described by Dante.

Botticelli’s Map of Hell is a parchment drawing that meticulously outlines the descending circles of hell, each with its unique torments and sinners. The precision and detail in Botticelli’s work capture the essence of Dante’s narrative, making the abstract horrors of hell more tangible and accessible to the viewers. His ability to convey the emotional and physical anguish of the damned souls adds a visceral quality to Dante’s literary vision.

The collaboration between Dante’s literary genius and Botticelli’s artistic mastery has had a lasting impact on our cultural and religious conception of hell. Even today, many of the common images and ideas associated with hell—such as fire and brimstone, eternal torment, and the hierarchical structure of punishments—can be traced back to Dante’s Inferno and Botticelli’s Map of Hell.

Modern depictions of hell in literature, art, and popular culture often draw inspiration from these medieval works. Whether in horror films, graphic novels, or theological discussions, the influence of Dante and Botticelli is unmistakable. Their portrayal of hell as a place of moral reckoning and divine justice continues to resonate with contemporary audiences, reflecting enduring questions about sin, punishment, and redemption.

by Aiden Wilson Tozer

"Live as free men, but do not use your freedom as a cover-up for evil; live as servants of God." - 1 Peter 2:16

Every man in a free society must decide whether he will exploit his liberty or curtail it for intelligent and moral ends. He may take upon him the responsibility of a business and a family and thus be useful to the race, or he may shun all obligations and end on skid row. The tramp is freer than president or king, but his freedom is his undoing. While he lives he remains socially sterile and when he dies he leaves behind him nothing to make the world glad he lived.

The Christian cannot escape the peril of too much liberty. He is indeed free, but his very freedom may prove a source of real temptation to him. He is free from the chains of sin, free from the moral consequences of evil acts now forgiven, free from the curse of the law and the displeasure of God. Grace has opened the prison door for him, and like Barabbas of old he walks at liberty because Another died in his stead.

One of the central tensions in Train to Busan is the conflict between collectivism and individualism, which becomes increasingly pronounced as the characters face life-or-death decisions. Seok-woo, a fund manager and emotionally distant father, initially embodies self-interest, prioritizing only his and his daughter Su-an’s safety. When panic strikes on the train, his first instinct is to avoid others and escape, even at the expense of those in need. His behavior reflects a survivalist mindset rooted in self-preservation and privilege, one he has likely cultivated in his professional life, which is governed by competition and profit.

In contrast, Sang-hwa, a working-class man traveling with his pregnant wife, Seong-kyeong, represents a collectivist mindset. He acts quickly to help others and shields the vulnerable during attacks. Notably, Sang-hwa and Seok-woo work together to rescue survivors trapped in other train cars, but Sang-hwa does so without hesitation, while Seok-woo initially shies away from the risk. The film frames Sang-hwa as a symbol of the selfless protector, even mocking Seok-woo early on by calling him a “bloodsucker” who only looks out for himself (Anighoro).

The film also uses Yon-suk, a wealthy executive, as a cautionary figure of unchecked individualism. As the COO of a corporation, Yon-suk believes his status entitles him to survival above the others. He lies, abandons allies, and causes multiple deaths, including those of Jin-hee and her boyfriend, Yong-guk, because he refuses to cooperate with the group. His descent into paranoia and selfishness highlights how individualism, when taken to an extreme, becomes a moral disease more dangerous than the zombies themselves.

As argued in a thesis from Brigham Young University by Junshik Shik Yun, “Train to Busan positions collectivist values as a moral imperative in crisis,” suggesting that “only through cooperation and shared risk can the community hope to survive” (Yun). The text continues, explaining that the film “questions neoliberal logics of individualism that pervade both corporate and state structures,” and instead “champions ordinary people who act out of compassion rather than calculation” (Yun). In doing so, the film critiques the ideology of hyper-individualism, showing that survival requires a moral shift towards empathy.

Seok-woo’s eventual transformation, from a distant father to a self-sacrificing hero, symbolizes the film’s endorsement of collectivism. His death, though tragic, is portrayed as redemptive when he chooses to save Su-an and Seong-kyeong rather than cling to his own life. By the end, he becomes a mirror of Sang-hwa’s earlier bravery, demonstrating that people can change when confronted with the moral consequences of their actions.

Thing-A-Day #124 - Touching Regrets

I don't know why I touched it. It was just there. It was such an attractive physical object. Its simple presence demanded that I touch it. Its matte color caught my attention, and the way it curved was pleasing to the eye. If I were a graphic designer, I wish I could have designed one of these. It was simply beautiful. I wished that I could have one. Of course, I knew that I couldn't. It was ridiculous for me to think that I could possess one of these. I had never owned anything of such beauty, and I certainly couldn't afford one. But maybe I didn't have to own it. Maybe I only had to touch it. Despite all the warnings, both in signs around it, and just common knowledge, I needed to touch it. I reached my arm out. I looked around. No one could see me. My index fingertip made contact. Alarms went off. I quickly retracted. But it was too late. They had it on tape. I couldn't contest that. They took me.

This got me thinking, “there has got to be something even easier that is also effective,” and then I remembered an article we read in my Psychology of Leadership class that talked about cheating. So I rummaged through my old folder until I found it.  The article was perfectly titled, “To Cheat or Not to Cheat.” It discussed the results of a recent experiment, which demonstrated how subtle changes in language can dramatically affect ethical behavior (Krakovsky, 2012).

Apparently when you ask a person to pick a number between one and ten, they are much more likely to think of an odd number. With this in mind, the experimenters were able to test honesty. The experimenters asked participants to do this, and then they told the participants that if the number they thought of was even they would get $5. A good measure of whether cheating was present within a group was if they had a high rate of even numbers reported (Krakovsky, 2012).

The participants were divided into groups and one group of participants were told that the experimenters would be unable to know if you are “cheating,” and another group was told that it is impossible for the experimenters to know whether you are a “cheater.” The experimenters found that the “cheating” group was twice as likely as the “cheater” group to cheat (Krakovsky, 2012).

Changing that one little word to “cheater” lead people to behave more ethically (Krakovsky, 2012). I imagine that hearing the word cheater acts like as a kind of morality reminder. It sets off alarms. Most people like to see themselves as good (positive self-concept); thus, the word cheater is a morality alarm clock. It makes people more aware of the moral consequences of their behavior. (Think of all the cognitive dissonance. Yuck!)

How does all of this relate to anti-cheating policies?  It would probably be beneficial for teachers to reflect upon the tone and word choice, and contemplate the sorts of subtle changes they could make that would emphasize the moral consequences of cheating. I think that when students are made more aware, they will approach the question, “What are the costs?” differently. They would be even more aware of the morality costs, which subsequently would make the student less likely to cheat.

(Woolfolk, 2014)

Refrences

Krakovsky, M. (2012, Nov 19). To cheat or not to cheat. Stanford business magazine. Retrieved from http://www.gsb.stanford.edu/news/research/to-cheat-or-not-to-cheat.html