By Susanna Braund, Glenn W. Most
Anger is located all around the old global, from the first actual note of the Iliad via all literary genres and each element of private and non-private lifestyles. but, it's only very lately that classicists, historians, and philosophers have started to review anger in antiquity. This quantity comprises major new experiences by way of authors from diverse disciplines and nations at the literary, philosophical, clinical, and political features of historic anger.
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Additional resources for Ancient Anger: Perspectives from Homer to Galen (Yale Classical Studies XXXII)
584. 195, 241–2). 94. 55–63. 87–8; cf. ; cf. 605–6 (killing offender as expression of ch¯oesthai). 678–9; cf. 54. 110; cf. 584. 678 (Achilles is unwilling to “extinguish [sbessai] his cholos”) is not a “fire” metaphor, much less that that it “is not a metaphor at all,” as Clarke (1999: 94–5 and n. 85) would have it; the parallels which Clarke adduces for a less specific sense can all likewise be taken as metaphorical. K¨ovecses (2000: 167) notes that the “anger is hunger” metaphor, though found in English, is considerably more prominent in Zulu.
That are basic to the establishment . . of the world of Zeus and the society of mortals he presides over” (129). goal) of Muellner’s approach is to err on the side of the specific and to drive a wedge between Greek m¯enis and anything that we might recognize as anger. 100 The adjective, nemess¯eton, thus functions similarly to the 97 98 99 100 See Burkert (1996) 80–102. 358; cf. Od. 113–15 = 134–6 skuzesthai and kechol¯osthai indicate Zeus’s response to Achilles’ inhumanity; cf. 53 (n. 100 below).
The terminological study thus offers the opportunity to test whether the evolutionary rationale is too monolithic for an adequate appreciation of the specificity of such terminology, whether, indeed, there exists any substantial degree of universality behind the specificity of the terminology. At the same time, I shall focus on the 31 32 33 See Durkheim (1995) 63; Elster (1999a) 48, n. 1, 62, 250. Aristotle seems almost to acknowledge this at Rh. , but quickly reformulates frustration as focusing on perceived offense; see Cooper (1996) 250; Elster (1999a) 62; Harris (2002) 59.