Book contents
- Frontmatter
- Contents
- Preface to the revised edition
- Preface
- Acknowledgements
- Abbreviations
- Chapter 1 Luck and ethics
- Part I Tragedy: fragility and ambition
- Part II Plato: goodness without fragility?
- Part III Aristotle: the fragility of the good human life
- Introduction
- Chapter 8 Saving Aristotle's appearances
- Chapter 9 Rational animals and the explanation of action
- Chapter 10 Non-scientific deliberation
- Chapter 11 The vulnerability of the good human life: activity and disaster
- Chapter 12 The vulnerability of the good human life: relational goods
- Appendix to Part III Human and divine
- Interlude 2 Luck and the tragic emotions
- Epilogue: Tragedy
- Chapter 13 The betrayal of convention: a reading of Euripides' Hecuba
- Notes
- Bibliography
- General index
- Index of passages
Interlude 2 - Luck and the tragic emotions
Published online by Cambridge University Press: 05 June 2013
- Frontmatter
- Contents
- Preface to the revised edition
- Preface
- Acknowledgements
- Abbreviations
- Chapter 1 Luck and ethics
- Part I Tragedy: fragility and ambition
- Part II Plato: goodness without fragility?
- Part III Aristotle: the fragility of the good human life
- Introduction
- Chapter 8 Saving Aristotle's appearances
- Chapter 9 Rational animals and the explanation of action
- Chapter 10 Non-scientific deliberation
- Chapter 11 The vulnerability of the good human life: activity and disaster
- Chapter 12 The vulnerability of the good human life: relational goods
- Appendix to Part III Human and divine
- Interlude 2 Luck and the tragic emotions
- Epilogue: Tragedy
- Chapter 13 The betrayal of convention: a reading of Euripides' Hecuba
- Notes
- Bibliography
- General index
- Index of passages
Summary
Aristotle has a high regard for tragedy. Both in the Poetics itself and in the Politics discussion of the education of young citizens, he gives it a place of honor, attributing to it both motivational and cognitive value. Our discussion of his ethical views has brought us into contact with several features of his thought that help to explain this. The general anthropocentrism of his ethics and his rejection of the Platonic external ‘god's eye’ standpoint (Ch. 8) leads him to turn, for moral improvement, not to representations of divine non-limited beings (cf. Ch. 5), but to stories of good human activity. The value he attributes to emotions and feelings, both as parts of a virtuous character and as sources of information about right actions (Chs. 9, 10), naturally leads him to give another hearing to texts that Plato had banished on account of their representation of and appeal to the emotions. Then, too, since, in our aspiration to grasp ethical truth, the perception of concrete particulars is, for Aristotle, prior in authority to the general rules and definitions that summarize those particulars, since a detailed account of a complex particular case will have more of ethical truth in it than a general formula (Ch. 10), it will be natural for him to suppose that the concrete and complex stories that are the material of tragic drama could play a valuable role in refining our perceptions of the complex ‘material’ of human life.
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- The Fragility of GoodnessLuck and Ethics in Greek Tragedy and Philosophy, pp. 378 - 394Publisher: Cambridge University PressPrint publication year: 2001