Introduction

Pakaluk, Michael; Pearson, Giles

doi:10.1093/acprof:oso/9780199546541.003.0001

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“…But the remedy for this, insofar as there is one, is not the removal of contempt from our emotional repertoire. Instead, we should cultivate a sense of moral humility… (Sussman, 2018, p. 168).Draupadī does ascribe part of her feelings of outrage to her station in life; but that is as the beloved daughter, wife, daughter-in-law and woman married into the very family of the King and many of the elders. This does not strike me as high intrinsic self-regard (or social or moral standing) but a sense that each person has to act according to dharma , while her assailants have not.…”

Section: Strategies Of Reactive Contemptmentioning

confidence: 99%

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Contempt and Righteous Anger: A Gendered Perspective From a Classical Indian Epic

Ram-Prasad

2023

Emotion Review

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Reading a passage in the Sanskrit Mahābhārata—the attempted disrobing of Princess Draupadī after her senior husband has gambled her away (after losing all his wealth, his brothers and himself)—I suggest that we see in her attitude and angry words an expression of contempt. I explore how contempt is a concept that is not thematized within Sanskrit aesthetics of emotions, but nonetheless is clearly articulated in the literature. Focusing on the significance of her gendered expression of anger and contempt, and the positive acceptance of it in the text, I suggest that contempt can be understood as a transformative attitude in a woman (even a high-born one) towards iniquities in a patriarchal culture.

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Section: Strategies Of Reactive Contemptmentioning

confidence: 99%

Section: Strategies Of Reactive Contemptmentioning

confidence: 99%