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Type of paper: Essay. Any type of paper on any subject custom-written for you by the professionals. The Iliad and the Odyssey by Homer are two of the world masterpieces that have survived the times. In the Iliad and the Odyssey, much is made of justice as a recurring theme. In both stories, justice is divine as there are no courts to determine what are just and what is not. In the Iliad, during wartime, justice is seen as being corrupt or irrational while during peacetime, it is seen as a rational and acceptable. It is contradictory because, the lives of the characters in the epic are seen as divine and every individual is seen as a reflection of the gods. In addition, as the gods takes care of the people, they might be right or wrong, and their god Zeus is not an exception. Achilles Vs Hector Of The Iliad

This article examines the way the ancient Greeks conceived of the emotions.

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Special attention is paid to the differences between classical Greek and modern English conceptions, in line with the view that culture plays a significant role in shaping the way emotions are experienced. Also considered are changes in the way the emotions are understood in early Christian and later texts, with occasional reference to Latin adaptations.

In particular, the emotions of pity, anger, fear, love, and jealousy are examined in detail. Keywords: affectemotionpityangerfearlovejealousy. Ancient Greek literature exhibits a wealth of emotions, whether in the behavior of V in narratives or in the response elicited in the audience or readers. Gorgias Defense of Helen 9, Plato Republic 10, B-C, Isocrates Panegyricus; orators sought to stir pity in favor Achilles Vs Hector Of The Iliad defendants and anger against opponents, while gaining the affection or favor of the judges and deflecting their hatred; fear and confidence were a persistent theme in historical accounts of war; and philosophers offered sophisticated definitions, descriptions, and analyses of the emotions in rhetoric and with regard to attaining tranquility of mind.

Even official inscriptions, posted on stone tablets called stelai and notable for their austere style, appeal to emotions, and private letters preserved on papyrus illustrate them as well. There is thus a wide range of Thee Achilles Vs Hector Of The Iliad for study, and check this out there has been an abundance of serious research on emotion in the Greek and Roman worlds.

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At first blush, it would seem that emotions are transhistorical, and that what Greeks thought and felt cannot have differed by much, or at all, from the emotions as they are experienced and understood today. This is not to say that I see no continuities at all; subtending the emotions are certain instinctive responses https://amazonia.fiocruz.br/scdp/blog/gregorys-punctuation-checker-tool/my-choices-and-commitments.php I prefer to call affects, and that are common to all human beings and indeed to certain nonhuman animals as well.

But I find it useful to classify these sentiments as proto-emotions rather than as emotions in the full sense of the word. In fact, Achilles Vs Hector Of The Iliad Stoics held Acihlles a view in antiquity, I believe, distinguishing between pathos emotion and propatheia pre- or proto-emotionand their theory may well have its roots in Aristotle himself.

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We may take the click of pity as a starting point. Aristotle provides the following definition Rhetoric 2. Aristotle Rhetoric b Second, in order to feel pity, we must be vulnerable to the same kind of misfortune as the one we pity, but, as Aristotle makes clear, not actually be ourselves in the same condition—for in that case, we would no longer expect to encounter harm but, rather, would already be suffering it. That is why, Aristotle affirms, those who have reached the nadir of adversity are not disposed to pity others, contrary to what some modern intuitions suggest.

Correspondingly, those who have been prosperous all their lives do not anticipate calamities, and so they too are not given to pity. It is worth observing that, on this conception, an omnipotent deity would be incapable of such an emotion, since he or she would be invulnerable to harm.

These constraints, which are not specific to Aristotle, are evident in a wide range of Greek literature.

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Thus, when Aristotle claims that pity is one of the characteristic responses to tragedy, we need to inquire as to just what kind of emotion he had in mind. We may take as a test case the 101 Thea tragedy that, perhaps more than any other, seems designed to elicit the pity Achilles Vs Hector Of The Iliad the audience. Whatever the case with pain, however, when it comes to pity we have just seen that, at least according to Aristotle, pain per se does not evoke it—only unmerited suffering. Did the audience, then, feel indignant with Philoctetes at this point for his obstinacy and withdraw its pity? If so, it would have prepared them for what, to many scholars, has seemed an abrupt turnabout at the end of the play, when Heracles appears as deus ex machina and instructs Philoctetes to rejoin Achillees Greek forces and accomplish the destruction of Troy.

Greek pity, then, and modern sympathy, to which Eagleton appeals, are not identical sentiments. Sympathy is a capacity to put oneself in the position of another. Pity did not imply identification with another, however much this may be the way we expect to be moved by hTe theater today. In the hands of the Christian thinker, the classical idea of pity has been transformed into something resembling modern empathy or compassion.

It is thus less surprising that there should be differences as well between classical and modern ideas of the emotions. Even at a glance, there Achioles some surprising features to this description. First, anger is construed as a desire for revenge; Hechor, where revenge is impossible, there would be no place for anger—and this is indeed Achilles Vs Hector Of The Iliad conclusion that Aristotle https://amazonia.fiocruz.br/scdp/blog/purpose-of-case-study-in-psychology/the-incidents-involving-police-brutality.php. This may seem to be an undue restriction: I may repress click to see more anger where it is dangerous to reveal it, but surely I feel angry when I am mistreated by someone else.

At the very beginning of the Iliad 1. Chryses offers to pay a huge ransom, but Agamemnon brutally dismisses his appeal, adding a threat lest he return in the future. Chryses on his own is incapable of exacting revenge against a powerful king like Agamemnon, and so he merely cowers; but his patron deity can and does, and this is not just the manifestation but also the precondition of his anger. The implication, which may be opaque to a modern reader, is that if Achilles had in fact been a mere vagabond or a helpless priest, or a weak and risible character like Thersites, we may addhe would not—or rather could not—have been angry at the way Agamemnon treated him.]