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The relationship of man and nature
Greek society and media
The relationship of man and nature
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It is within the very nature of humans to isolate the polarised forces of reason and passion, yet within his Greek tragedy Medea, Euripides demonstrates the “fatal results” of possessing a predisposition for either frame of mind. Indeed, the antagonistic relationship between Medea and society best contextualises the gripping antithesis between maintaining an acceptable outward demeanour and laying bare our inner impulses respectively, however, at its core, this rupture is also self evident on an intrapersonal level as observed in Medea’s character. In presenting the consequences of the oppressive culture of Greek society, as well as the extent of destruction entailed with Medea’s unchecked emotions that propel her cause for revenge, Euripides seems to suggest that we should nurture our passion, but in doing so, we should also rein over them with reason, notable in the Nurse’s character. The nature of human psychology is one that manifests itself in binary oppositions, however it is not contrived in as such a way that forbids us from travelling the “middle way”.
In Medea, the concept of society, a fabricated construct and its
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Although the human mind is accustomed to manifesting itself in binary oppositions constituted of reason and passion which extends to all facets of life, such a notion is underplayed in the face of god. Removed from our jurisdiction, the nature of our existence is dependant on far greater forces that transcend this fabricated conflict, and attributes an element of emptiness and inconsequence to the sense of perfection of “tradition, order” and “all things”. Through the deus ex machina ending of the play, Euripides condemns the necessity that all actions are derived either from reason or
*Although Medea is arguably the most intelligent character in Euripides’s piece, shown in her dialogue with Creon, she has become ridiculed, and viewed as barbarous and less desirable following her separation from Jason. She is no longer a wife to a Greek man. She is simply an outsider, and a burden on a prosperous
Euripides shows his views on female power through Medea. As a writer of the marginalized in society, Medea is the prime example of minorities of the age. She is a single mother, with 2 illegitimate children, in a foreign place. Despite all these disadvantages, Medea is the cleverest character in the story. Medea is a warning to the consequences that follow when society underestimates the
Medea and Lysistrata are two Greek literatures that depict the power which women are driven to achieve in an aim to defy gender inequality. In The Medea, Medea is battling against her husband Jason whom she hates. On the other hand, in Aristophanes' Lysistrata, the protagonist Lysistrata plotted to convince and organize the female gender to protest against the stubbornness of men. In terms of defining the purpose of these two literatures, it is apparent that Euripedes and Aristophanes created characters that demonstrate resistance against the domination of men in the society.
Euripides created a two-headed character in this classical tragedy. Medea begins her marriage as the ideal loving wife who sacrificed much for her husband's safety. At the peak of the reading, she becomes a murderous villain that demands respect and even some sympathy. By the end, the husband and wife are left devoid of love and purpose as the tragedy closes.
Aeschylus, was a master dramatist - he liked to portray conflict between persons, human or divine, or between principles.1 His trilogy of plays, the Oresteia, develops many conflicts that must be resolved during the action of the Eumenides, the concluding play of the trilogy. The central theme of the Oresteia is justice (dike) and in dealing with questions of justice, Aeschylus at every stage involves the gods.2 The Oresteia's climactic conflict in the Eumenides revolves around justice and the gods - opposing conceptions of justice and conflicting classes of gods. This essay will describe and discuss these conflicts and, more importantly, the manner in which they are resolved so that the play, and indeed the entire trilogy, might reach a satisfactory conclusion.
Charlotte Bronte once said, “Women are supposed to be very calm generally, but women feel just as men feel. They need exercise for their faculties, and a field for their efforts as much as their brothers do. They suffer from too rigid a restraint, too absolute a stagnation, precisely as men would suffer; and it is narrow minded in their more privileged fellow creatures to say that they ought to confine themselves to making puddings and knitting stockings, to playing on the piano and embroidering bags” (Bronte). In the play Medea, Euripides diverged from the traditional role of Greek women through Medea’s characteristics and response to her plight. In delineating the role of women, Medea was unlike any other Greek character. Medea was portrayed as capable and resilient woman who would refuse to back down no matter the obstacles. Nevertheless, women in the Greek culture had very few rights. Housework and bearing children were their main obligations. They were basically no better than slaves. In the ancient Greek society, Medea would not fit well among fellow Greek women. Her role as a woman in the play was downtrodden. However, her determination and courage caused people to fear her. She was a woman who turned her back on her family and killed her own brother in order to help her husband.
The first type of madness is that of “[an] seer’s inspiration coming from Apollo” (265b), for whom like “the prophetess at Delphi, no less, and the priestess at Dodona,” are able to guide the cities, like Sibyl, through divine prophecies “[onto] the right track in respect to the future” (244a-b). The second type of divine madness, [the] mystical initiation ascribed to Dionysus,” symbolizes wisdom and retribution, or justice. Plato further emphasizes wisdom and justice in his play Bacchae, in which he represents Dionysus as the personification of retribution, or justice, in, juxtapose to Pentheus, whom personifies traditions. Pentheus, due to his lack of wisdom, failed to not only see the divinity of Dionysus, and distinguish between what is reality and illusionary, but his death also symbolized the act of justice for underrepresented citizens, particularly for women that held no political power or representation in the state. The third classification of divine madness, “a poetic madness coming from the Muses,” depicts how madness can inspire the people it processes by educating them on “[the glorifications of the] myriad deeds of those in the past” (245a). Once processed with madness, Socrates emphasized how their works often eclipse the poetry of the sane, underlining how the poetry of the sane
Sophocles’ Oedipus Rex has fascinated readers for over two millennia with its tale of a man who falls from greatness to shame. The enigmatic play leaves many questions for the reader to answer. Is this a cruel trick of the gods? Was Oedipus fated to kill his father and marry his mother? Did he act of his own free will? Like the Greeks of centuries past, we continue to ponder these perennial questions. Part of the genius of Sophocles is that he requires a great deal of mental and spiritual involvement from his audience.
One can hardly deny that in Euripides’ plays women are often portrayed as weak, uncertain, and torn between what they must do and what they can bring themselves to do. Other women appear to be the root of grave evils, or simply perpetrators of heinous crimes. In a day when analysis of characters and plot had yet to be invented, it is easy to see why he might have been thought to be very much against women. However, when looking back with current understanding of what Euripides was doing at the time, armed with knowledge of plot devices and Socratic philosophy, this argument simply does not hold up. In fact, a very strong argument can be made to the opposite, that Euripides was in fact very much in support of women’s rights, and thought they were treated unfairly.
Throughout a person’s life, one goes through the process of rebellion. In the play Medea, a work in translation by Euripides, mythology is symbolic of rebellion. This statement will be proven through the analysis of mythology as fully symbolic of suppression. It will also be proven through an analysis of the world around the character Medea and analysis of Medea’s actions.
The tragic play Medea is a struggle between reason and violence. Medea is deliberately portrayed as not a ‘normal woman’, but excessive in her passions. Medea is a torment to herself and to others; that is why Euripides shows her blazing her way through life leaving wreckage behind her. Euripides has presented Medea as a figure previously thought of exclusively as a male- hero. Her balance of character is a combination of the outstanding qualities of Achilles and Odysseus.
Medea’s illegitimate marriage and the betrayal of Jason drive Medea to extreme revenge. Medea chooses to act with her immortal self and commit inhumane acts of murder rather than rationalize the outcomes of her actions. Medea see’s this option as her only resort as she has been banished and has nowhere to go, “stripped of her place”. To create sympathy for Medea, Euripides plays down Medea’s supernatural powers until the end of the play. Throughout the play Medea represents all characteristics found in individual women put together, including; love, passion, betrayal and revenge. Medea’s portrayal of human flaws creates empathetic emotions from the audience. The audience commiserates with Medea’s human flaws as they recognize them in themselves. Medea plays the major role in this play as she demonstrates many behavioral and psychological patterns unlike any of the other Greek women in the play; this draws the audience’s attention to Medea for sympathy and respect.
Euripides, one of Ancient Greece’s most famous playwrights, could be considered as one of the earliest supporters of women’s rights. With plays such as Alcestis and Medea, he clearly puts an emphasis on the condition of women, and even integrates them in the Chorus of the latter play, a feat that was not often done in Ancient Greece. Throughout the years, it has been argued that the two central characters in each of those plays offer conflicting representations of women in those times, and I can safely say that I agree with that argument. I will expand on my view by pointing out an important similarity between Alcestis and Medea, followed by a key difference, and will finish it off by contrasting them with the Ancient Greek depiction of an “ideal woman.”
Aristotle, a philosopher, scientist, spiritualist and passionate critic of the arts, spent many years studying human nature and its relevance to the stage. His rules of tragedy in fact made a deep imprint on the writing of tragic works, while he influenced the structure of theatre, with his analysis of human nature. Euripides 'Medea', a Greek tragedy written with partial adherence to the Aristotelian rules, explores the continuation of the ancient Greek tales surrounding the mythology of Medea, Princess of Colchis, and granddaughter of Helios, the sun god, with heartlessness to rival the infamous Circe. While the structure of this play undoubtedly perpetuates many of the Aristotelian rules, there are some dramatic structures which challenge its standing with relevance to Aristotle's guidelines, and the judgment of Medea as a dramatic success within the tragic genre.
Medea was a very diverse character who possesses several characteristics which were unlike the average woman during her time. As a result of these characteristics she was treated differently by members of the society. Media was a different woman for several reasons; she possessed super natural powers , she was manipulative, vindictive, and she was driven by revenge. The life that Medea lived and the situations she encountered, (one could say) were partly responsible for these characteristics and her actions.