Justice in the Oresteia
Justice is often taken for granted in the world we live in today with
a judicial system that gives fair punishment for most crimes. In the
Oresteia justice works much differently, where there are no judges or
a court system to resolve disputes, instead there is revenge. Revenge
is very messy because somebody will and has to get hurt first to
desire revenge, and it leads to a cycle that cannot and will not end
until everybody is dead. Justice does not and cannot only be revenge
because in the end nobody would be left in that system. Aeschylus'
Oresteia focuses on revenge as justice, with the old system that no
longer works and that someone must fix, and a new system that has many
advantages.
The old system, one of revenge, leads to death after death; it also
requires someone to kill the murderer and avenge the victim's death.
Revenge is often spurred on my loss of a loved one. Clytemnestra is no
exception to this rule; she feels that she must avenge the murder of
her daughter by killing her husband, Agamemnon. When Agamemnon arrives
from conquering Troy, Clytemnestra only wishes that "by all rights our
child should be here…/Orestes" (867-868). She flatters him and attacks
him through his greatest weakness, his pride by treating him and
giving him the welcome of a god, "give me the tributes of a man, / and
not a god, a little earth to walk on, / not this gorgeous work
(918-920). Agamemnon realizes that Clytemnestra is not only treating
him very well because he is returning home a victor but also that he
is just returning alive. After Clytemnestra kills her husband and
shows the blood stained body to the e...
... middle of paper ...
...h
you, Athena" (928-929). The new system allows for people to have a
fair trial, and it does not leave everybody dead in the end.
The old system where justice equaled revenge was out of date and not
practical because in the end everybody would have ended up hurt or
dead. Orestes knew change was necessary not only for his survival but
also the survival of the Greek world. The new system was fairer for
the accused as well as the victim, and it did not make blood feuds
that ran for several generations. Justice will be something mankind is
always striving to improve and trying to obtain the perfect system.
Works Cited
Aeschylus. The Oresteia. Trans Robert Fagles. The Norton Anthology of
World
Masterpieces: The Western Tradition. Ed Peter Simon. United States of
America: W.W. Norton & Company, 1999. 521-595.
In this essay I will examine the war-of the-sexes taking place in The Eumenides, the final play of The Oresteia. The plot of The Eumenides pits Orestes and Apollo (representing the male gods and, to a certain extent, male values in general) against the ghost of Clytemnestra and the Furies (equally representative of female values.) Of more vital importance, however, is whether Athene sides with the males or females throughout the play.
Lorraine Stutzman Amstutz states how schools that claim they are following restorative approaches through their policies in discipline are not necessarily restorative, but have enough flexibility to allow a restorative response.
At first glance, the picture of justice found in the Oresteia appears very different from that found in Heraclitus. And indeed, at the surface level there are a number of things which are distinctly un-Heraclitean. However, I believe that a close reading reveals more similarities than differences; and that there is a deep undercurrent of the Heraclitean world view running throughout the trilogy. In order to demonstrate this, I will first describe those ways in which the views of justice in Aeschylus' Oresteia and in Heraclitus appear dissimilar. Then I will examine how these dissimilarities are problematized by other information in the Oresteia; information which expresses views of justice very akin to Heraclitus. Of course, how similar or dissimilar they are will depend not only on one's reading of the Oresteia, but also on how one interprets Heraclitus. Therefore, when I identify a way in which justice in the Oresteia seems different from that in Heraclitus, I will also identify the interpretation of Heraclitus with which I am contrasting it. Defending my interpretation of Heraclitean justice as such is beyond the scope of this essay. However I will always refer to the particular fragments on which I am basing my interpretation, and I think that the views I will attribute to him are fairly non-controversial. It will be my contention that, after a thorough examination of both the apparent discrepancies and the similarities, the nature of justice portrayed in the Oresteia will appear more deeply Heraclitean than otherwise. I will not argue, however, that there are therefore no differences at all between Aeschylus and Heraclitus on the issue of justice. Clearly there are some real ones and I will point out any differences which I feel remain despite the many deep similarities.
In Plato’s The Republic, he unravels the definition of justice. Plato believed that a ruler could not be wholly just unless one was in a society that was also just. Plato did not believe in democracy, because it was democracy that killed Socrates, his beloved teacher who was a just man and a philosopher. He believed in Guardians, or philosophers/rulers that ruled the state. One must examine what it means for a state to be just and what it means for a person to be just to truly understand the meaning of justice. According to Socrates, “…if we first tried to observe justice in some larger thing that possessed it, this would make it easier to observe in a single individual. We agreed that this larger thing is a city…(Plato 96).” It is evident, therefore, that the state and the ruler described in The Republic by Plato are clearly parallel to one another.
When a person is accused of a crime they are either found innocent or guilty. This is the basic idea of justice and it is what many feel needs to happen if someone has done something controversial. In the play The Oresteia by Aeschylus, the story of Clytemnestra guilt or innocents is questioned. She does many things that people are not too happy with and those controversial actions throughout the story, mainly in the first part Agamemnon get her into the trouble. As we explore the case that builds against her innocents by exploring the killings of Agamemnon and Cassandra and the boastful expression about the killings.
Justice is generally thought to be part of one system; equally affecting all involved. We define justice as being fair or reasonable. The complications fall into the mix when an act of heroism occurs or morals are written or when fear becomes to great a force. These complications lead to the division of justice onto levels. In Aeschylus’ Oresteia and Plato’s Republic and Apology, both Plato and Aeschylus examine the views of justice and the morality of the justice system on two levels: in the city-state and the individual. However, Plato examines the justice system from the perfect society and Aeschylus starts at the curse on the House of Atreus and the blood spilled within the family of Agamemnon.
Justice is a theme that differs in many different texts, and this also true in the Odyssey and the Bible. Justice in Homeric texts was served to neutralize a situation and bring things back to the way they were, to a time of stability and respect for authority. The bible has usually been interpreted, however, as serving justice on a moral basis, as a way to punish those who did not respect each other or act in God likeness.
presence: "[Arthur] gave out many gifts: / to counts and barons, / ………. / to all but one who
In the Greek play, the Oresteia, suffering acts as a vital role in the lives of the main characters. One character, the chorus, discusses suffering at great length. The chorus is made up of old men who were too old to fight against Troy, and who often give the audience an inside view to the actions happening on stage.
Plato's Book I of The Republics presents three fundamental views on justice which are exemplified in Thucydides' On Justice, Power and Human Nature. Justice is illustrated as speaking the paying one's debts, helping one's friends and harming one's enemies, and the advantage of the stronger.
In the last portion of 'The Orestia';, titled 'The Euminides';, Aeschlyus describes the trial of Orestes, who is brought in front of a jury on the charge of matricide. The jury hands in a tied verdict and the goddess Athena casts the deciding vote in favor of Orestes. This of course begs the question: Was Athena's decision fair? I believe that this decision was in the best interest of fairness because Orestes was motivated by Apollo, enraged by the murder of his father, and aggrieved by the vicious cycle of antisocial behavior that was running rampant in his family.
Glorified overeating. Two words that together create the ultimate oxymoron, in a society obsessed with body image. Adam Richman, the host of the popular television program Man v. Food, is showing his viewers the sport in eating. Each episode this attractive and far from obese man eats a humanly impossible quantity of food. The feat quickly escalates into a spectacle, with chanting fans and opponents salted and deep-fried. The spectacle of overeating has been transformed into a sport and one celebrated by the media.
In Medea, the ancient Greek tragedy written by Euripides, the main character Medea is shown as a double personality character in this tragedy. Upon reading Medea, one finds that Medea has many untraditional characteristics for a woman. Medea started her marriage as the perfect loving wife who gave and sacrificed so much for her husband. After Medea’s husband betrays her by marrying another woman, Medea accumulate so much hatred against Jason and every one involved with him. Half-way into the reading Medea becomes a villainous murderer that demands respect and sympathy even after all she has done. By the end of the play, Medea has killed every one that has crossed her
During the time period of The Republic, the problems and challenges that each community was faced with were all dealt with in a different way. In the world today, a lot of people care about themselves. For many people, the word justice can mean many different things, but because some only look out for themselves, many of these people do not think about everyone else’s role in the world of society. The struggle for justice is still demonstrated in contemporary culture today. One particular concept from Plato’s The Republic, which relates to contemporary culture is this concept of justice. In the beginning of The Republic, Socrates listeners, Cephalus, Polemarchus, and Thrasymachus, ask Socrates whether justice is stronger than injustice, and
The respectable savage is Oroonoko himself in light of the fact that he is separated from by the storyteller because of his quality and knowledge. Taken by the same token, as an amazing looking African prince he was likewise, was a knowledgeable military pioneer. Oroonoko is a characteristic conceived pioneer as he can rally slaves to start a revolt. Notably, found in his profound established convictions in respect. To the extent his respect, he will hazard everything over and over for his adoration and for freedom from his sentence presented to him by his lord. Consequently, that he is seen as "savage" by the Europeans, they additionally, come to detect that specific qualities he has separate him from his assumed "peers". Whereas his kindred