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Justice and Aeschylus' Oresteia
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.
It is definitely possible to find views of justice in the Oresteia which appear to be very different from what we see in the fragments of Heraclitus. I will identify and describe what I think are the four major differences which one notices on an initial reading of the trilogy. These differences are with respect to 1) the apparent linear movement and progress in the Oresteia. 2) the necessity of conflict and its relationship to justice and harmony 3) the origin/creation of justice and 4) the implications for justice of the fundamental unity of nature.
A twenty-first century reading of the Iliad and the Odyssey will highlight a seeming lack of justice: hundreds of men die because of an adulteress, the most honorable characters are killed, the cowards survive, and everyone eventually goes to hell. Due to the difference in the time period, culture, prominent religions and values, the modern idea of justice is much different than that of Greece around 750 B.C. The idea of justice in Virgil’s the Aeneid is easier for us to recognize. As in our own culture, “justice” in the epic is based on a system of punishment for wrongs and rewards for honorable acts. Time and time again, Virgil provides his readers with examples of justice in the lives of his characters. Interestingly, the meaning of justice in the Aeneid transforms when applied to Fate and the actions of the gods. Unlike our modern (American) idea of blind, immutable Justice, the meanings and effects of justice shift, depending on whether its subject is mortal or immortal.
As the wife of zeus, Hera is the queen of all gods and the goddess of marriage. Her parents were titans and her father did try to destroy Hera and her siblings, but her younger brother set them free. Also, Hera, in fact, is zeus’s sister and his wife. Because of this, Hera had three children, or three olympians. Hera is also a harsh goddess, and for those who displeased her, she would send them her wrath.
Euripides’ Electra is a tragedy that encourages readers to consider the problematic nature of humanity’s response to injustice: its quest to make fair that which is unfair, to correct unjust actions, and to mark the fragile border between what is ethically correct and morally wrong. Aristophanes’ Clouds is a tragedy disguised as a comedy that illuminates Strepsiades’s profound disregard for justice, conduct, and the establishment of civilization. Underneath Aristophanes’ comedic approach lies a dark conclusion that alludes to a problem that civilization faces today: ignorance and its resistance to evolution. Electra adheres to its respective form as a tragedy while Aristophanes’ Clouds outgrows its comedic structure to form a darker, more serious conclusion.
In Plato’s Republic Thrasymachus is arguing with Socrates about “what is justice?” Thrasymachus argues that might makes right. He believes that justice is made only by those in power, to serve those in power. The morality of the “lesser” people is a reflection of what the powerful people have set as the laws to follow. In that sense, might makes right. The people with the most power set the rules, and the citizens follow them, making it right. He also believes that the God’s do not care about humans because they do not enforce justices. Socrates does not follow the “might makes right” belief. Socrates argues that there are times that the people in charge make rules that do not benefit them. Then Thrasymachus says a “true ruler” would not
George Washington Carver was born in January 1864 in Diamond, Missouri. He was born in slavery as his mother was a slave who was owned by Moses Caver. It was not until 1865 when there was complete abolition in America that George was freed from slavery. He stayed at Caver’s plantation for about 10 years before he left to acquire an education. He earned his master’s degree in agriculture from the Iowa State College. After he acquired his degree, George Carver headed the agricultural department in the all black Tuskegee Institute at Booker T. Washington. It was at Tuskegee that Carver developed groundbreaking research and invented hundreds of different products from peanuts, soybeans, and sweet potatoes. From peanuts he was able to create over
Zeus was harsh on other fellow Olympians. When they were getting tired of him Hera talked them into mutiny. Hera drugged Zeus’s drink, when he fell asleep, she called the other Gods to tie him down with one hundred knots and took away his thunderbolt. Briareus overheard the Gods conversation and untied Zeus. Terrified by his release, the Gods were begging for Zeus’s forgiveness. Zeus grabbed Hera and tied her wrist with golden chains, a substantial anvil to her feet and hung her from the Heavens. The next day, Zeus pitied Hera and agreed to let her go if she were to swear to never again, plot and rebel against him. She held to that promise, however, it left her to take it out on his mistresses and offspring’s. The Queen of Olympus, Hera, eldest daughter of Kronos and Rhea, Goddess of marriage and childbirth. Some symbols of Hera were scepter, the diadem, and the pomegranate, which symbolizes fertility, her flower was the lily and her secret animals were the peacock and the cow. Her power prior to being Queen of the Olympians would include seasons, weather, and other aspects of existence. She had similar super powers to other Olympian gods, such as super strength, immortality, and resistance to injury. She also had the ability to bless and curse marriages. Some would say her choice of weapon would be
Poseidon who is also her sibling and Apollon Wanted to marry her but she refused and asked Zeus to let her stay a virgin forever. Hestia
Oedipus Rex is a novel who responds to injustice because Oedipus did something wrong, he committed a murder. At Thebes he was the king and everyone look at him like a brave and honest person. Oedipus did committe something bad but he was actually a nice person.
Although the deities of Greek mythology and the deities of Roman mythology are from different cultures, one can say that have their similarities and differences in origin, traits, nature, and much more.
Out of the confrontation with Cephalus, Polemarchus, and Thrasymachus, Socrates emerges as a reflective individual searching for the rational foundation of morality and human excellence. The views presented by the three men are invalid and limited as they present a biased understanding of justice and require a re-examination of the terminology. The nature in which the faulty arguments are presented, leave the reader longing to search for the rational foundations of morality and human virtue.
Employing an advanced technique, Aeschylus fills his tragedy, Oresteia: The Agamemnon, with layers of multiplicity. Essentially, multiplicity in this tragedy entails using dialogues containing several meanings to convey truths about Greek society and to shed light on situations outside the current action. Aeschylus’ use of this dramatic tool contributes to the success of the novel and adds depth to the meaning of the characters’ conversations. Furthermore, it affords the audience an opportunity to personally interpret the underlying message is. Aeschylus does not use multiplicity as embellishment; rather, he uses it to present a developed argument enhanced by the characters’ experiences and positions in society.
In the Greek tragedy, The Oresteia, justice, revenge, and forgiveness unfold throughout Agamemnon, Libation Bearers, and Eudmenides. The use of justice, revenge, and forgiveness developed throughout the play seems to portray human nature, human endeavor and morality. As well, whether or not the quest for revenge and the concept of justice is disentangled, comes into question for the chorus and the characters. In the first play of the trilogy, Agamemnon, it is aware overall in the literal and figurative themes depicted in the context that the central concept is justice, or other words justice as revenge. For example, we find a clear notion of justice from the murders of Agamemnon and Cassandra, as well as Cassandra’s prophesy believing Clytemnestra
In both Antigone and The Republic, elements of death, tyranny, morality, and societal roles are incorporated into each work’s definition of justice. Both works address the notions of justice in a societal form, and an individual form. However, these definitions of justice differ with some elements, they are closely tied with others.
Zeus was the supreme god in Ancient Greece and the father of the Olympian gods. Symbols of Zeus include the scepter, the throne and the thunderbolt. His sacred animal was the eagle. He was the child of the Titans Cronus and Rhea and had five older siblings, Poseidon, Hades, Hestia, Hera and Demeter. Zeus married his sister Hera, but due to his unfaithfulness he fathered many children.
(God,Goddesses, and Mythology, 650; vol.5; Bell, 234). Hera did not love him back, so tricked her into marrying him(Conner,69-70; vol.2). Zeus knew that Hera would take pity on a bird that was cold and freezing, so what he did was turned himself into a cuckoo, and caused a storm. When Hera found the bird, she stuck the bird against her chest and that is when Zeus turned back into his normal form. Zeus raped Hera, and because she felt ashamed and dishonored, she married him(Conner,69-70; vol.2). Together they had Ares, Hebe, and Eileithyia(Bell, 232). Although Hera was very loyal to Zeus(Conner, 64; vol.2), Zeus was always having affairs with other women(God,Goddesses,