Explain the value of a “tragedy”
One of the main questions that people often ask is, Why writers like to write tragedies so much? Is it because tragedies are more touching than comedy? The reason behind this pertains to a wide range of issues. Cleansing us through pity and terror is Aristotle's famous answer in the Poetics. Catharsis being the Greek word for that spiritual purgative effect. It has generally been intimated that Comedies are for those that think, whereas tragedies on the other hand, appeal to those that feel.
All tragedies follow a common theme exploring the shortcomings of individuals – men and women. They often begin with a depiction of the primary characters living modestly – similar to most of the viewers in the audience
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The spectator of an event of tragedy ends up been caught up in an emotive purge(Kelly 102). Since the ancient times it has been a norm for people to be captivated by films that contain emotional scenes. What they are, however, not aware of is that such movies are tragedies. The value of tragedy goes beyond the obvious. According to various researchers in the field of psychology tragedies have the ability to foster pro-social principles bound to make relationships between individuals have more meaning and relevance. In addition, such film noirs have the tendency to create endurance while simulating compassion. On the other hand, it is apparent that negative events revealed in tragedies enables individuals to be more serious with their …show more content…
Unfortunately, sad endings to tragedies are inevitable. Tragic narratives help readers attain empowerment to adjust their lives’ storylines. Individuals often conceal emotional stress – it is popularly regarded a weakness and an even more significant weakness if therapy is sought. However, writing has been highlighted as a medical alternative for patients beyond school level suffering from conditions such as post-traumatic stress disorder (PTSD), mild depression, and anxiety. Personality does not have a significant contribution to this alternative psychological treatment. Tragedies help readers make meaning of the world around them through both emotional and non-emotional themes. Eventually, they change their behavior and express themselves
Movies are a favorite past time recreation among individuals. The following two authors Gianluca Di Muzio (2006) and Stephen King (2007) present opposing views towards the horror genre and its impact on society. Di Muzio article on “the immorality of horror films” and King’s article on “why we crave horror movies” are great examples on ways the horror genre affects society. Di Muzio (2006) presents the negative messages placed in horrific cinema, whereas King’s (2007) communication is about the positives. Di Muzio (2006) emphasizes dark themes, plot and ways society’s consumption to gore can lead to a sadistic lifestyle in one of his studies and critiques on the horror film Texas Chainsaw Massacre, whereas views conveyed by King (2007) towards the genre are simply recreational and meant for adrenalin addicts.
In the text “The Life You Save May Be Your Own” by Flannery O’Connor, a common mood emerges from the somewhat humorous yet unfortunate work. A mood of grotesqueness among the characters and overall story as it presents itself, generally, making the audience feel quite uneasy and uncomfortable while reading it. Grotesque is a literary style, which comically and somewhat repulsively represents a distorted character or a series of twisted actions or thoughts that embody a character. The text creates a grotesque mood simply because the actions carried out by the characters resemble an extreme sense of despair and uneasiness, yet the way in which it is executed is somewhat funny and jocular to the reader, therefore creating an awkward overall mood
Tragedy strikes at every hour of the day, no matter where in the world a person lives. The true test of a person’s humanity is how they handle the tragedy. All over the country, people are hit with life changing catastrophes and feel hopeless. Taking their feelings out on others around them who are just trying to help, their pain translates into the bad traits of humanity such as selfishness, conceitedness and unreliability. Others though, work through their struggles and show the world how strong they can really be. People in terrible situations can also be mature, self-confident and sympathetic. It all really depends on the individual going through the tragedy. Many authors also play on this fact when they write their novels. For example, in Tatiana De Rosnay’s novel Sarah’s Key, De Rosnay’s characters go through some very powerful and personal struggles. Some characters put their best foot forward but others close up and only look out for themselves. Although people go through horrible personal tragedies, some people bring out the best traits in human nature and some bring out the worst.
Classic narrative cinema is what Bordwell, Staiger and Thompson (The classic Hollywood Cinema, Columbia University press 1985) 1, calls “an excessively obvious cinema”1 in which cinematic style serves to explain and not to obscure the narrative. In this way it is made up of motivated events that lead the spectator to its inevitable conclusion. It causes the spectator to have an emotional investment in this conclusion coming to pass which in turn makes the predictable the most desirable outcome. The films are structured to create an atmosphere of verisimilitude, which is to give a perception of reality. On closer inspection it they are often far from realistic in a social sense but possibly portray a realism desired by the patriarchal and family value orientated society of the time. I feel that it is often the black and white representation of good and evil that creates such an atmosphere of predic...
Guzman, Jennifer de. Personal. Writing Therapy. “The Mirror of Grief: The Epic of Gilgamesh and Ecclesiastes” 28 December 2010. . 13 March 2013
It is a common mis-conception that films are merely entertainment, and serve no other purpose than to provide for the viewer a two-hour escape from reality. This is a serious under-estimation of the power, purpose, and potential of film, because film, upon reflection, revea...
Tragic events can happen as a result of accidents, misunderstandings, or specific situations, hence, they relate little to others. However, tragedy is rooted in the order of our universe because it reveals hypothetical situations that can occur at any time or place. This feeling of uncertainty arouses feelings of pity and fear because we can imagine ourselves having to face tragedy. In Aristotle's Poetics, Aristotle defines tragedy as, “a representation of an action of serious stature and complete, having magnitude, in language made pleasing in distinct forms in its separate parts, imitating people acting and not using narration, accomplishing by means of pity and fear the cleansing of these states of feeling” (Aristotle, 26). A dramatic composition that captures the true essence of suffering and awakens our senses is one that Aristotle would call a tragedy worthy of our praise. He notes, “It is clear first that decent men ought not to be shown changing from good to bad fortune (since this is neither frightening nor pitiable but repellent) and people of bad character ought not to be shown changing from bad to good fortune (since this is the most untragic thing of all, for it has none of the things a tragedy needs, since it neither arouses love for humanity nor is it pitiable or frightening)” (Aristotle, 36).
Fabe, Marilyn. "Psychological Themes." Closely Watched Films: An Introduction to the Art of Narrative Film Technique. Berkeley and Los Angeles: University of California, 2004. 105-10. Print.
Relations between sympathy-empathy expressiveness and fiction have become a significant issue in the debate on the emotional responses to the film fiction. Due to their complexity many scholars found it useful to diagram them. With his essay, “Empathy and (Film) Fiction”, Alex Neill tries to develop new theory for analyzing the fiction and, especially, the emotional responses from the audience on it. The project of this essay is represented with an aim to show the audience the significant value of the emotional responses to the film fiction. From my point of view in the thesis of his project he asks a simple question: “Why does the (film) fiction evoke any emotions in the audience?”, further building the project in a very plain and clever way. Tracing the origins of this issue, he distinguishes between two types of emotional responses, sympathy and empathy, as separate concepts in order to understand the influence of both types of emotional responses to fiction. However, relying mostly on this unsupported discrepancy between two concepts and the influence of the “identification” concept, Neill finds himself unable to trace sympathy as a valuable response to fiction. This difficulty makes Neill argue throughout the better part of the text that empathy is the key emotional factor in the reaction to (film) fiction and that it is a more valuable type of emotional response for the audience.
But tragedy, itself, seems to contribute to this over simplification. In a genre that must end with the deaths of its principle characters, the...
In ancient Greece citizens hoped to go unnoticed by the Gods. The Gods played a huge role on what occurred in a citizen’s life. If a prophecy was decided by a God, then there was no altering it. Aristotle believes that this is what makes up a true tragedy. He suggests that tragedy is plot driven, and if the plot is set then there is no way around it. In Oedipus Rex by Sophocles, Oedipus is paying for the sins of his father King Laios. Laios was given horrible future by the Gods for angering them when he rapes another man. He was given a prediction that his son would murder him, and would marry his mother, Queen Jocaste. To prevent the prediction from happening Laios sent his shepherd to kill Oedipus, but gave him to a messenger from a different kingdom for another royal family to call their own. After many years the prophecy came true with Oedipus killing Laios and marrying Jocaste, without anyone knowing who Oedipus really was. Aristotle states, “Thus the structure of events, the plot, is the goal of tragedy, and the goal is the greatest thing of all” (2196). He puts tragedy into two categories: simple and complex.
Tragicomedy is life enhancing because it tries to “remind the audience of the real need to face existence ‘knowing the worst,’ which ultimately is liberation, with courage and humility of not taking oneself or one’s own pain too seriously, and to bear all life’s mysteries and uncertainties; and thus to make the most of what we have rather than to hanker after illusory certainties and rewards” (Esslin, Theater 47).
A modern tragedy of today and a tragedy of ancient Greece are two very different concepts, but ironically, both are linked by many similarities. In “Poetics”, Aristotle defines and outlines tragedy for theatre in a way that displays his genius, but raises questions and creates controversy. Aristotle’s famous definition of tragedy states:
Movies are a great version of storytelling because they make stories more relatable and memorable. Storytelling is one of the most powerful capabilities humans possess. It can be used to motivate, dominate, and influence people. The scope and power of storytelling has grown immensely from its roots in stories told over the campfire. It now covers every dimension of human emotion and endeavor. This makes stories incredibly relatable and influential in that one can relate to the emotions that are being depicted and can, if wanted to, be influenced by the decision the character made. Before movies were invented, people relied on speaking and “the written word” to hear stories. Each person visualized the story’s characters, sets, and actions differently. Moviemakers have moved a step further in the way of storytelling. They take it upon themselves to physically set up the sets, give faces to the characters, and sh...
There are distinct differences between the theories outlined within Aristotle’s Poetics and Bharata’s The Nāṭyaśāstra which both attempt to elaborate upon the audience relationship and the phenomenon produced relating to the theatrical experience. However, despite the dissimilarities there are components of catharsis and rasa that share common elements and ideas surrounding the creation and the effects of these experiences. Aristotle contends the cathartic nature of tragedy aids in purgation of emotion, however ultimately limiting it to the powers of tragedy as only creating this, where, contrarily, The Nāṭyaśāstra outlines the power any actor has in creating bhāva, leading to rasa. Whilst both theories do have common attributes in their aims of heightening an audience experience, it is the differentiating that outcomes that greatly affect their overall influence.