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Ari Hirvonen's profound analysis of Greek tragedies, especially refugee tragedies and Sophocles' Oedipus-trilogy, that presents the sense and ethics of tragedy in a time of rapacious capitalism and ecocatastrophe.
This book is a study of ancient views about 'moral luck'. It examines the fundamental ethical problem that many of the valued constituents of a well-lived life are vulnerable to factors outside a person's control, and asks how this affects our appraisal of persons and their lives. The Greeks made a profound contribution to these questions, yet neither the problems nor the Greek views of them have received the attention they deserve. This book thus recovers a central dimension of Greek thought and addresses major issues in contemporary ethical theory. One of its most original aspects is its interrelated treatment of both literary and philosophical texts. The Fragility of Goodness has proven to be important reading for philosophers and classicists, and its non-technical style makes it accessible to any educated person interested in the difficult problems it tackles. This edition, first published in 2001, features a preface by Martha Nussbaum.
In Truthfulness and Tragedy Stanley Hauerwas provides an account of moral existence and ethical rationality that shows how Christian convictions operate, or should operate, to form and direct lives. In attempting to conceptualize the basis of Christian ethics in a manner that will render Christian convictions morally intelligible, the author casts fresh light on traditional theoretical issues and articulates the distinctive Christian response to contemporary concerns such as suicide, medical ethics, and child care. The first section of the book deals with methodological issues: the meaning and nature of practical reason, obligation claims, natural law, and self deception, and the affinity of story and ethics. It focuses on the relation of truthfulness and tragedy and the need for a story--a set of religious convictions or "grammar of theology"--that does justice to the tragic character of human existence. The second section addresses substantive issues: suicide, euthanasia, and the value of survival; the moral limits of population growth; the definition of "person" for medical reasons; and social involvement and Christian ethics. The overall theme is the need for a community in which truthfulness is a way of life. In the final section, devoted to the problem of how to care for retarded children, the implications of the author's ethical position are given concrete expression. He discusses the assumptions underlying the willingness to have children, criteria for humanness, medical ethics, and how truthful communities deal with suffering. In Truthfulness and Tragedy Stanley Hauerwas extends and clarifies the ethical position set forth in his earlier books Character and the Christian Life and Vision and Virtue. He is associate professor of theology at the University of Notre Dame. He was a senior fellow in Christian medical ethics at the Joseph and Rose Kennedy Institute for the Study of Reproduction and Bioethics, and taught medical ethics at the University of Texas medical branch in Galveston.
Interpretation of ancient Greek literature is often enough distorted by the preconceptions of modern times, especially on ancient morality. This is often equivalent to begging the question. If we think e.g. of aretê, which has different meanings in different contexts, we shall think in English (or in Modern Greek or in French or in German) and shall falsify the phenomena. If we are to understand the Greek concept e.g. of aretê we must study the nature of the situations in which it is applied. For it is an important fact in the study of Greek society that the Greeks used the one word (e.g. aretê) where we use different words. If we are to understand properly the texts, we have to view them in their historical and social context. Ancient Greek thought needs to be studied together with politics, ethics, and economic behaviour. Moreover, the best insights can be found in those who confine themselves to the terms of each ancient author's analysis. From this principle each of the contributions of the volume begins.
In his original interpretation and critique of Paul Ramsey's ethical thought, D. Stephen Long traces the development of one of the mid-twentieth century's most important and controversial religious social thinkers. Long examines Ramsey's early liberal idealism as well as later influences on his work, including the just war doctrine, Reinhold Niebuhr's realism, H. Richard Niebuhr's historical relativism, Karl Barth's neo-orthodoxy, and Jacques Maritain's integralism. Long overcomes obstacles confronting any Ramsey scholar--such as a theology that cannot be systematized and the complexities of Ramsey's own writing--and lends sharp insight to the philosophical, theological, and moral issues we face today. Scholars of religious ethics and intellectual thought will find this work to be essential reading.
Nietzsche's philosophy - at once revolutionary, erudite and deep - reaches into all spheres of the arts. Well into a second century of influence, the profundity of his ideas and the complexity of his writings still determine Nietzsche's power to engage his readers. His first book, "The Birth of Tragedy", presents us with a lively inquiry into the existential meaning of Greek tragedy. We are confronted with the idea that the awful truth of our existence can be revealed through tragic art, whereby our relationship to the world transfigures from pessimistic despair into sublime elation and affirmation. It is a landmark text in his oeuvre and remains an important book both for newcomers to Nietzsche and those wishing to enrich their appreciation of his mature writings. "Nietzsche and The Birth of Tragedy" provides a clear account of the text and explores the philosophical, literary and historical influences bearing upon it. Each chapter examines part of the text, explaining the ideas presented and assessing relevant scholarly points of interpretation. The book will be an invaluable guide to readers in Philosophy, Literary Studies and Classics coming to "The Birth of Tragedy" for the first time.
Ontology and the Art of Tragedy is a sustained reflection on the principles and criteria from which to guide one's approach to Aristotle's Poetics. Its scope is twofold: historical and systematic. In its historical aspect it develops an approach to Aristotle's Poetics, which brings his distinctive philosophy of being to bear on the reception of this text. In its systematic aspect it relates Aristotle's theory of art to the perennial desiderata of any theory of art, and particularly to Kandinsky's.
This book is a full survey of the philosophy of tragedy from antiquity to the present. From Aristotle to Žižek the focal question has been: why, in spite of its distressing content, do we value tragic drama? What is the nature of the 'tragic effect'? Some philosophers point to a certain kind of pleasure that results from tragedy. Others, while not excluding pleasure, emphasize the knowledge we gain from tragedy - of psychology, ethics, freedom or immortality. Through a critical engagement with these and other philosophers, the book concludes by suggesting an answer to the question of what it is that constitutes tragedy 'in its highest vocation'. This book will be of equal interest to students of philosophy and of literature.
Scholars have often focused on understanding Aristotle's poetic theory, and particularly the concept of catharsis in the Poetics, as a response to Plato's critique of pity in the Republic. However, this book shows that, while Greek thinkers all acknowledge pity and some form of fear as responses to tragedy, each assumes for the two emotions a different purpose, mode of presentation and, to a degree, understanding. This book reassesses expressions of the emotions within different tragedies and explores emotional responses to and discussions of the tragedies by contemporary philosophers, providing insights into the ethical and social implications of the emotions.
Although Classical Athenian ideology did not permit women to exercise legal, economic, and social autonomy, the tragedies of Aeschylus, Sophocles, and Euripides often represent them as influential social and moral forces in their own right. Scholars have struggled to explain this seeming contradiction. Helene Foley shows how Greek tragedy uses gender relations to explore specific issues in the development of the social, political, and intellectual life in the polis. She investigates three central and problematic areas in which tragic heroines act independently of men: death ritual and lamentation, marriage, and the making of significant ethical choices. Her anthropological approach, together with her literary analysis, allows for an unusually rich context in which to understand gender relations in ancient Greece. This book examines, for example, the tragic response to legislation regulating family life that may have begun as early as the sixth century. It also draws upon contemporary studies of virtue ethics and upon feminist reconsiderations of the Western ethical tradition. Foley maintains that by viewing public issues through the lens of the family, tragedy asks whether public and private morality can operate on the same terms. Moreover, the plays use women to represent significant moral alternatives. Tragedy thus exploits, reinforces, and questions cultural clichés about women and gender in a fashion that resonates with contemporary Athenian social and political issues.