By Dana LaCourse Munteanu
Students have frequently interested in knowing Aristotle's poetic thought, and especially the idea that of catharsis within the Poetics, as a reaction to Plato's critique of pity within the Republic. although, this ebook indicates that, whereas Greek thinkers all recognize pity and a few type of worry as responses to tragedy, every one assumes for the 2 feelings a special objective, mode of presentation and, to a point, realizing. This ebook reassesses expressions of the sentiments inside of various tragedies and explores emotional responses to and discussions of the tragedies by means of modern philosophers, delivering insights into the moral and social implications of the sentiments.
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Extra info for Tragic Pathos: Pity and Fear in Greek Philosophy and Tragedy
Example text
On the power of verbal persuasion to dominate the thought of an individual, see Cole 1991, 146–52, and Ford 2002b, 174–5. McComiskey 2002, 38–47, discusses further negative ethical implications of Gorgias’ account of the dominant Speech. I will use a capital “s” for the personified Speech, Logos, to distinguish it from its tools or categories, the words (logoi), later mentioned in the Encomium. A similar personification of Persuasion as a tyrant occurs in Euripides (Hec. 814–18). On the stylistic preference for antithesis and isocolon throughout the Encomium, see Velardi 2001, 39–42.
63–6; Ghosh (1961) 113–14] and the Pathetic, fits perfectly the composition of the Iliad, which centers around anger-sorrow caused by loss. Note the similarity with the Determinants of the Pathetic; these two (death and captivity of dear ones) can produce either rasa. 34 Theoretical views about pity and fear example, the pleasure derived from imitation, mimesis, can occur even when we contemplate in art things that appear utterly painful to see in reality, such as obscene beasts and corpses (Po.
The temple of Janus in Rome). Pritchett 1974, vol. 3, 162–3, lists the main textual evidence regarding the cult of Phobos and discusses earlier scholarship on the topic, besides the above mentioned passage, in Plu. (Alex. 268); a couple of passages in Paus. 2) mention sacrifices in a precinct named Phoibaion (which some think is an error for Phobeion) at Sparta. An excellent analysis of Fear as personification and other Greek personifications of abstract characters is offered by Richer 2005. Torrance 2007, 68–90, provides a useful summary of the symbolism of dreadful representations on shields, from Homer to Aeschylus, and a review of scholarship on this subject.