?The meaning of good and evil - probably the most evaluative terms in human vocabulary- must be re-examined by every generation. Though they function reasonably well on a popular level, these words are seldom precise enough or unambiguous enough for intellectual analysis in depth. Milton more frequently follows the road of intellectualism of reasoning demonstration. His reasoning is often in support of a more fluid, dynamic, religious viewpoint. Milton rebels against doctrine of predestination, as many Puritan preachers did. In this matter he is a follower of the theologian Arminius (1560-1609), who, while reluctant to split entirely with the Calvinist position, modifies it in direction of free will. In, "Paradise Lost," God himself speaks on behalf of free will as against predestination: "They therefore as to right belomg’d, So were created, nor can justly accuse Thir maker, or thir making, or thir Fate; As if Predestination over-rul’d Thirwil, dispos’d by absolute Decree Or high foreknowledge; they themselves decreed Thir own revolt, not I; if I foreknew, Foreknowledge had no influence on their fault, Which had no less prov’d certain unforeknown" (III, 111-119). Satan is the real hero of, "Paradise Lost," has some aesthetic justification, even if their viewpoint is theologically misleading. They may have misunderstood Milton's conscious intention and to a great extent, his performance, but Satan is presented in an imagistic language of dynamism, whereas God the father and Christ, about whom Milton has some dynamic ideas, are largely presented in the static language of concept. In the case of Satan, Milton really gives aesthetically: in the case of God the Father and of Christ. Milton reasons too much and reasoning here is an aesthetic handicap. Hence the psychological effect of the work may create an unresolved tension in respect to its intellectual purposes.Thus, we can purpose three main arguments in the context of Satan as the hero, Satan as an ironic hero, the motivation of Satan’s rebellion, and the image of Satan. Without Satan's rebellion, man would possibly not have been created and would certainly not have fallen, and no justification of the ways of God to man would have been necessary or possible. A proper understanding of the rebellion of Satan is likewise essential to the whole philosophic meaning of the epic. When Satan summons his followers to council in the North, evil enters the cosmos. Satan's action initiates the whole sequence of the expulsion of the rebel angels, the creation of man to take their place the temptation and fall of man, and finally his regeneration by grace. Thus, so much hinges on the motivation of Satan's rebellion. When Milton approached the problem of how to motivate Satan’s rebellion, he had as for almost every other incident in Paradise Lost, a tradition behind him. From the commentaries of Genesis rather consistent and detailed