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Aristotle's theory of tragedy
Role of fate in oedipus
Oedipus the King views on prophecy and free will
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Recommended: Aristotle's theory of tragedy
The Role of Hamartia in Oedipus the King
Literary tragedy has roots that extend two and a half millennia into the past, but throughout this history the genre's defining characteristics have remained the same. At the very core of tragedy lies an uncertainty over the cause of the tragic predicament. The leading candidate for an explanation of this cause often comes under the name of hamartia, a Greek word that translates into "a defect in character", "an error" or "a mistake." However, the most common conception (or misconception) of this notion is that it involves "a moral or intellectual weakness," a view that often leads scholars to regard hamartia as the answer to questions of tragic flaw. Care must be taken in making this assumption since no element in tragedy bears easy explanation and since the exact nature of hamartia itself is impossible to pinpoint.
In this spirit of uncertainty and as Aristotle's conception of the "ideal" tragedy, Oedipus the King revolves around just such an elusive "why". This play, like all tragedies, defies our notions of cause and effect--no single action or fault of the hero could have rightly vaulted him into the intense shame of incest and patricide. In the incessant search for what could have created this downfall, one line of thought gives responsibility for Oedipus' story to the heavy hand of destiny. If this theory is to be believed, his entire life can be viewed as a confirmation of a prophesized fate, much as a reading of the text is a fulfillment of the story we already know. Whether a prewritten destiny dictated the king's actions, or whether he earned this destiny with the faulted life foreseen by the gods, an analysis of Oedipus' behaviors may suggest why he was forced to f...
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...sible to call Oedipus' faults an object of Sophocles' exploration. Perhaps, too, the great tragedian sought to illustrate the consequence of such behaviors by associating them with a doomed individual. Though it is difficult to imagine Sophocles offering an Aesop-like lesson, the Greek tragedies always served a civic function to the audience that gathered to view them. Thus it may be reasonable to believe that this drama meant to illuminate the faults that could lead to downfall in the ancient world, and even to caution against them. The unpredictable influences destiny and divinity surely played a role in Oedipus' decline, but just as significant a contribution to the tragic predicament came from his own failings.
Works Cited:
Sophocles. “Oedipus the King.” The Bedford Introduction to Literature. 5th ed. Ed. Michael Meyer. Boston. Bedford/St. Martin’s. 1999.
Sophocles. Oedipus the King. Trans. Robert Fagles. The Norton Anthology of World Masterpieces. Ed. Maynard Mack et al. 6th ed. Vol. 1. New York: Norton, 1992.
Sophocles: A collection of critical essays edited by Thomas Woodward: Oedipus at Colonus. Whitman, Cedric H. Prentice-Hall, Inc. Englewood Cliffs, New Jersey. 1966.
Sophocles. Oedipus the King. Trans. Robert Bagg. The Norton Anthology of Western Literature. Ed Peter Simon. 9th ed. New York: Norton, 2014. 666-706
Albert, Susan Wittig. "Oedipus Rex by Sophocles." World Literature. Austin, TX: Holt, Rinehart and Winston, 2001. 301-71. Print.
Sophocles. "Oedipus the King." Literature: An Introduction to Fiction, Poetry, and Drama. Ed. X. J. Kennedy and Dana Gioia. 7th ed. New York: Longman, 1999. 1902.
The purpose of this essay is to demonstrate that the events in Oedipus the King, written by Sophocles, are the result of the hero’s self determination and restless attempt to escape a terrifying destiny predicted for him by the oracle of Apollo at Delphi. My intention is to prove that although the Fates play a crucial part in the story, it is Oedipus'choices and wrong doing that ultimately lead to his downfall.
Fitts, Dudley, and Robert Fitzerald. Sophocles: The Oedipus Cycle. New York, NY: Harcourt Brace & Com, 1977. Print.
With this in mind, many believe that King Oedipus in Sophocles’ play, Oedipus the King, is the perfect example of Aristotle’s tragic hero. Does he, however, truly fulfill all the “requirements” described in Poetics or is there something we miss in the depths of his fascinating and multi-faceted character that does not fit into Aristotle’s template? Without a doubt, Oe...
Boston: Pearson, 2013. 1396-1506. Print. The. Sophocles. “Oedipus the King” Literature: An Introduction to Fiction, Poetry, Drama, and Writing.
Sophocles. "Oedipus the King." The Compact Bedford Introduction to Literature: Reading, Thinking, Writing. By Michael Meyer. Boston, MA: Bedford/St. Martin's, 2000. 1125-166. Print.
Sophocles. "Oedipus the King" Literature: An Introduction to Fiction, Poetry, and Drama. 9th ed. Kennedy, X.J. and Dana Gioia, New York: Pearson Longman, 2005. 1365- 1433
. . . From the thirteenth chapter of the Poetics we learn that the best sort of tragic hero is a man highly esteemed and prosperous who falls into misfortune because of some serious hamartia: examples, Oedipus and Thyestes. In Aristotle’s view, then, Oedipus’ misfortune was directly ocasioned by some serious hamartia. . . . The word hamartia is ambiguous: in ordinary usage it is sometimes applied to false moral judgments, sometimes to purely intellectual error - the average Greek did not make our sharp distinction between the two(18-19). This view of a tragic flaw, moral or intellectual in nature, within the protagonist is not shared by all literary critics. Robert D. Murray, Jr. in “Thought and Structure in Sophoclean Tragedy” gives a formalist’sperspective on the issue: For the formalists, A. J. A. Waldock answers the moralists with appealing indigantion, in his discussion of the Oedipus Tyranus: We know little of Sophocles’ religion. . . . He believed that there are ups and downs in fortune, and that men are never secure. . . . There is no meaning in the Oedipus Tyrannus. There is merely the terror of coincidence, and then, at the end of it all, our impression of man’s power to suffer, and of his greatness because of this power. Now Waldock’s reaction is surely a needed response to the ultramoralistic notion that Sophocles was driven by an urge to warn his contemporaries that they should not be rash or proud lest a vengeful
According to the Aristotelian characteristics of good tragedy, the tragic character should not fall due to either excessive virtue or excessive wickedness, but due to what Aristotle called hamartia. Hamartia may be interpreted as either a flaw in character or an error in judgement. Oedipus, the tragic character in Sophocles’ Oedipus the King, certainly makes several such mistakes; however, the pervasive pattern of his judgemental errors seems to indicate a basic character flaw that precipitates them.
Sophocles. "Oedipus Rex." An Introduction to Literature, 11th ed. Eds. Sylvan Barnet, et al. New York: Longman, 1997. 800-836.
Oedipus is depicted as a “marionette in the hands of a daemonic power”(pg150), but like all tragic hero’s he fights and struggles against fate even when the odds are against him. His most tragic flaw is his morality, as he struggles between the good and the evil of his life. The good is that he was pitied by the Shepard who saved him from death as a baby. The evil is his fate, where he is to kill his father and marry his mother. His hubris or excessive pride and self-righteousness are the lead causes to his downfall. Oedipus is a tragic hero who suffers the consequences of his immoral actions, and must learn from these mistakes. This Aristotelian theory of tragedy exists today, as an example of what happens when men and women that fall from high positions politically and socially.