By Laurel Fulkerson
ISBN-10: 0199668892
ISBN-13: 9780199668892
No Regrets: regret in Classical Antiquity is the 1st sustained learn reading the conditions lower than which the sentiments of regret and remorse have been manifested in Greek and Roman public lifestyles. regardless of a still-common idea that regret is a contemporary, monotheistic emotion, it argues that regret did in truth exist in pre-Christian antiquity. by way of discussing the normal lexical denotations of regret, Fulkerson exhibits how its parameters have been fairly assorted from its sleek counterpart. regret within the historic global was once quite often now not expressed by means of high-status members, yet through their inferiors, particularly girls, the younger, and topics of tyrants, nor used to be it redemptive, yet frequently served to teach disorder of personality. via a sequence of examples, particularly poetic, historic, and philosophical texts, this publication demonstrates this used to be so as a result of very excessive price put on consistency of personality within the historical international. High-status males, particularly, confronted consistent demanding situations to their place, and keeping at the very least the looks of uniformity was once necessary to their profitable functioning. The redemptive facets of regret, of studying from one's blunders, have been hence approximately absent within the historical global.
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Extra resources for No Regrets: Remorse in Classical Antiquity
Example text
The metameletikos does something he will later find fault with, and the liar comes down against something but later does it (we might more usefully call him 28 Aristotle does not list metameleia as one of the pathe (emotions, more or less), but it seems to fit his strictures. 29 Casaubon proposed the supplement ìåôƺÅðôØŒüò, but it is not clear how that improves sense. 10 Introduction the hypocrite). Aristotle’s point is not immediately apparent; we might especially wonder why the metameletikos is in the same category as the hypocrite and the akratic.
80 Briefly, no one of these words always means remorse, though all can, with the appropriate context. This is similar to what B. 81 The verb letalÝkei (metamelei, literally, ‘it is a care later on’, an impersonal verb) and its related nouns ìåôÆìݺåØÆ and ìåôÜìåºïò (metameleia, metamelos: ‘aftercare’)82 are one of the primary ways remorse behaviour is denoted in Greek. There is also an adjective, ìåôÆìåºÅôØŒüò, (metameletikos, ‘inclined to feel metameleia’), rare but of great importance. Etymology provides my definitions, but these words are most often rendered into English by ‘regret’, ‘repent’, and ‘feel remorse for’.
But the second example is surprising: we might be inclined to praise the metameletikos for learning something from his misdeed, but Aristotle does not. 32 30 As Kaster (2005: 154 n. 8) notes, there is no such adjective in pagan Latin. And the word is rare in Greek. 31 Cf. too the important discussion at NE 1150b29, where Aristotle claims that the IŒüºÆóôïò (intemperate man) is ïP ìåôÆìåºÅôØŒüò, for he knows what is wrong as he does it. So there is some aspect of learning or recognition to metameleia.
No Regrets: Remorse in Classical Antiquity by Laurel Fulkerson
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