Oedipus the King

Sophocles, _

doi:10.1093/oseo/instance.00175111

Cited by 7 publications

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“…All we can expect in this world is to suffer. 22 This, obviously, is not Aristotle's view. In the Eudemian Ethics, Aristotle tells us, approvingly, "that Anaxagoras answered a man who was…asking why one should choose rather to be born than not by saying 'for the sake of viewing the heavens and the whole order of the universe'."…”

Section: IIImentioning

confidence: 98%

Nietzsche, Virtue and the Horror of Existence

Kain

2009

Br. J. for the Hist. of Philosophy

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Robert Solomon argues that Nietzsche is committed to a virtue ethic like Aristotle's. Solomon's approach seems unaware of Nietzsche's belief in the horror of existence. A life that contains as much suffering as Nietzsche expects a life to contain, could not be considered a good life by Aristotle. To go further, as Nietzsche does in his doctrines of eternal recurrence and amor fati, to advocate loving such a fate, to refuse to change the slightest detail, Aristotle would find debased. Nietzsche is committed to a virtue ethic, but not an Aristotelian one. I It has been argued that Nietzsche is committed to a virtue ethic. 1 Solomon, for example, claims that Nietzsche is more like Aristotle than Kant. Aristotle's ethics, he holds, is not one of rules and principles-especially not universal ones. It is concerned with excellence and is still involved with the Homeric warrior tradition. The purpose of such an ethic is to maximize people's potential and that will always be unequal for

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Section: IIImentioning

confidence: 98%

Nietzsche, Virtue and the Horror of Existence

Kain

2009

Br. J. for the Hist. of Philosophy

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“…Bach (1997:197) asserts that communal fasts connect the Jewish population of Shushan whilst delineating them as different from the Babylonians through the symbol of food. The fast of the Jews meets the purpose of a counter-balance to the feasts 4.φεῦ φεῦ, φρονεῖν ὡς δεινὸν ἔνθα μὴ τέλη λύῃ φρονοῦντι (316 [Sophocles: 2016]).…”

Section: Crossing the Threshold Unto The Unknown Esther Gives Hear To Mordechai's Plea: Embarking Into The Belly Of The Whalementioning

confidence: 99%

The ‘coming-out’ of a hero: The character of Esther in LXX-Esther revisited

Beer

2021

HTS Teologiese Studies / Theological Studies

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“…132 But, ignorance is bliss; as Teiresias informs the king, "terrible is wisdom when | it brings no profit to the man thatʼs wise." 133 Teiresias then explains to the angered king, "[t]his day will show your birth and will destroy you." 134 And, while discovering the wicked truth, this righteous kingʼs shame spurs him to blame and threaten all those most honest and loyal to him, including Teiresias and Creon, even though they continue to serve and support him.…”

Section: Sophocles (496 To 406 Bce)mentioning

confidence: 99%

Why we continually Misinterpret Classical Tragedy: Ancient Greek Law within the Tragic Tradition

Adams¹

2018

AJHA

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Literature has long been "seen as a field of activity set apart from ordinary life." But, this modern approach betrays the rich heritage from which tragic theatre arose. Contrary to this view, Greek tragedy, like the law itself, is "not a world of authoritarian clarity, ... but a world of deep uncertainty and openness, of tension and conflict and argument, a world where reasons do not harmonize but oppose one another." It is a world that was firmly connected to "Aristotelian" concepts of justice, a theory of equity and voluntariness largely understood only by academia and the legal community. Great efforts have been made within the United States and Great Britain since the 1970ʼs to rediscover the connections between law and literature. However, outside the work of classics professors, the study of law and classical Greek literature almost exclusively has been conducted in law schools. Yet, of all American Bar Association approved law schools, only twentyone percent of schools have indicated that they offer a course in law and literature. Those that do use classical literature have focused upon Aeschylusʼs Oresteia and Sophoclesʼs "Antigone" and "Oedipus the King." But, even then, only "Antigone" was listed in more than one syllabus. And, most of these courses have often ignored the actual cultural, historical, and legal context in which the surviving Greek tragedies were written.

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Oedipus the King

Cited by 7 publications

References 0 publications

Nietzsche, Virtue and the Horror of Existence

Nietzsche, Virtue and the Horror of Existence

The ‘coming-out’ of a hero: The character of Esther in LXX-Esther revisited

Why we continually Misinterpret Classical Tragedy: Ancient Greek Law within the Tragic Tradition

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