Ancient Anger: Perspectives from Homer to Galen (Yale by Susanna Braund, Glenn W. Most

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By Susanna Braund, Glenn W. Most

Anger is located all around the old international, from the first actual be aware of the Iliad via all literary genres and each element of private and non-private lifestyles. but, it's only very lately that classicists, historians, and philosophers have started to review anger in antiquity. This quantity contains major new reviews by means of authors from assorted disciplines and international locations at the literary, philosophical, scientific, and political facets of historic anger.

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Additional info for Ancient Anger: Perspectives from Homer to Galen (Yale Classical Studies XXXII)

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241–2). 584–5); it also has painful symptoms and involves specific physiological changes. In one respect, however, the behavior of the term departs somewhat from the Aristotelian definition of org¯e, for while cholos is regularly a response to some kind of offense,68 it is not always straightforwardly the case. 391 the Thebans, who have been thoroughly outshone in a series of athletic contests by Tydeus, decide in their cholos to ambush him on his departure; the Thebans clearly feel themselves dishonored by their failure, but they could not possibly have entertained a legitimate expectation that Tydeus would refrain from trying to defeat them in the contests, and no one would have accepted this as a legitimate expectation if they had; this scenario, then, would appear not to satisfy Aristotle’s condition that anger is elicited by “a perceived slight” which is “unwarranted” (mŸ prosžkontov, Rh.

L. cairns manifest m¯enis, for Achilles is semi-divine, and his prodigious and terrible anger is thus assimilated to that of the gods; but it is more of a problem that Agamemnon, Aeneas, Telemachus, and the disguised Odysseus too are credited with m¯enis. 177–8 (e« mž tiv {e»v –sti kotess†menov TrÛessin | ¬rän mhn©savá calepŸ d• {eoÓ ›pi m¦niv – “unless he is some god angry [kotos-anger] with the Trojans, having conceived m¯enis on account of sacrifices; for in a god m¯enis is difficult”) that to say that one mhn©ei is to say that one possesses m¯enis.

But in fact Homeric Greek possesses a number of terms which seem to me very clearly to refer to the experience of some form of anger, namely cholos, ch¯oesthai, kotos, skuzesthai, and nemesis. Cholos is the most common of these. 516 Phoenix, in claiming that he would not be advising Achilles to cast away his m¯enis were Agamemnon still vehemently chalepainein, is probably not conceding that Agamemnon has, with or without just cause, been angry at Achilles, merely endorsing Achilles’ own evaluation that Agamemnon’s behavior has been excessively aggressive.

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