The History And Background Of Ethical Egoism

The History And Background Of Ethical Egoism Introduction Ethics, in Greek language means morals. In fact, ethics is de ¬Ã‚ ned as the re ¬Ã¢â‚¬Å¡ection on what is moral Ethical theories deal with the question of how human beings ought to behave in relation to one another. (Dontigney, 2012 They attempt to systemize, defend and recommend concepts of right and wrong behaviour. They can be applied both individually and on a bigger scale like in companies. Different companies make their decisions based on various sets of theories. These theories are more like viewpoints from which guides them when making a decision. Each theory influences decisions made by an individual or company like predicting an outcome or following duties to reach what is called an ethically correct decision.For a company to zero in on a single theory to follow, it is important for the company to realize that not everyone makes decisions in the same way. There are mainly two different sets of ethical theories. Teleological which are consequential theories and deontological which are non-consequential theories. These can be further broken down into ethical egoism, utilitarianism and virtue ethics for teleological theories and for deontological theories; it would consist of Kantian and justice ethics. Let us take a detailed look into all these theories before making a statement on which theory is the most useful in making company decisions. Teleological Theories The word teleology in Greek language means ends. It is more concerned about the end product of a decision made rather than the actions.The goodness or badness of the outcome makes or breaks the decision made. However, the actions undertaken have no say. An example according to this theory can be, killing a bad person is morally correct if it is for the greater good. Ethical Egoism Ethical egoism is a standardized or an accepted philosophical view. It differs from psychological egoism, which claims that people can only act in their self-interest. It does not describe how people behave but how they are supposed to behave. Ethical egoism is the normative theory whereby people ought to act exclusively in their self-interest (Jones et al., 2007). Therefore, the moral principle of ethical egoism suggests that an act is ethical when it promotes the individuals long-term interest. It is possible for people to help others, follow the rules of society, and even grant gifts if they believe that those actions are in their own best interest. Ethical egoism is different from the other ethical positions as it portrays that other peoples interests is or should never be considered in making a moral decision. An ethical egoist believes sacrificing something for others is not a moral action unless it makes them happy or if the sacrifice gives himself benefits. This could satisfy a person in the short term, but in the long run it is not advisable as if everyone is just as egoistic, nobody would want to help when in times of need. An example would be that this individual who loves to shop. She sees this dress in a shop and wants to buy. However, she only has enough money to buy food for her household. So in an act of ethical egoism, she decides to spend the food money on the dress instead of getting food for her family as it benefits her and does not care about the people at home who have not had their food. Utilitarianism A utilitarian considers doing something is right if the action proves useful in bringing about the best consequences in the end. Utilitarian decision makers are required to estimate the effect of each alternative on all parties concerned, and to select the one that optimizes the satisfaction of the greatest number (Velasquez, 1998). Utilitarianism represents the dominant and most influential consequence based or teleological theory. Utilitarianism focuses on ends and not on the means required to achieving those ends and it takes into account all present and future benefits and harms that accrues or might accrue to anyone who is affected by the action, including items that may be difficult to evaluate accurately (Schumann, 2001). So in this theory, it is clear that as long as the work is done or the outcome of an action is desirable, one can undertake any methods. The flaw of this method is that it does not assume that all individuals should be treated in the same way. An real life ex ample would be the Americans bombings in Japan during World War 2. The Americans point is that the Japanese were developing the same kind of weapon to wage war so if that happened, many other countries could be affected. So before such a disaster could happen, they acted early and dropped a bomb of their own, killing thousands rather than sacrificing millions. Virtue Ethics The general concept behind Virtue Ethics is that it focuses on what the individual should choose for his/her own personal inward behaviour or character rather than the individual relying solely on the external laws and customs of the persons culture, and if a persons character is good then so ought the persons choices and actions be good. (Gowdy, 2010) This theory as it suggests, is used to make moral decisions. This method is based on the person having moral character and intentions, and their actions being ethical on that basis. It relies on an individual and not on other factors such as religion, society or culture. It is based on the question what sort of person should I be rather than what should I do. In simple terms, it is more of ones character and integrity. Its about what you are, rather than what you do. This is more of a practice knowledge. The more you practice, the more virtuous you are. The more virtuous you are, the more you will more likely make moral decisions. Ther e are many examples to this theory like, not stealing, not taking medical leave unless you are legitimately sick, showing up to meetings or work on time and not lying unless it is for a good cause. Deontological Theories Deontological theories, or duty-based theories, hold that human beings have a moral obligation to follow certain principles. Deontology is one of those kinds of normative theories regarding which choices are morally required, forbidden, or permitted. (Alexander et, al, 2008) According to these theories, the rightness or wrongness of actions does not depend on their consequences but on whether they fulfil our duty. Justice Ethics According to Rawls (1971), under a veil of ignorance, rational, self-interested, and equal individuals will agree that each person is to have an equal right to the most extensive total system of equal basic liberties. Moreover, social and economic inequalities are to be arranged so that they are both to the greatest benefit of the least advantaged, and attached to offices and positions open to all under conditions of fair equality of opportunity (Budd, 2004). In Rawlss opinion, the first virtue of social institutions is justice for the individual and not aggregate welfare. He is concerned more with how the pie is divided than with how large it is. Inequalities are just only if they result in benefits for everyone, with particular emphasis on the least advantaged (Jones, 2007). The theory of justice requires decision makers to be guided by equity, fairness, and impartiality (Cavanagh et al., 1981). It relies on three types of moral prescriptions: (a) that individuals who are similar i n a relevant respect should be treated similarly and individuals who are different in a relevant respect should be treated differently in proportion to the difference between them; (b) that rules should be administrated fairly and clearly; and (c) that individuals should not be held responsible for matters over which they have no control, and should be compensated for the cost of their injuries by those responsible for these injuries (Cavanaugh et al., 1981). Decision making and reasoning based on the theory of justice focus on the distributional effect of actions (Cavanagh et al., 1981). Statement and Conclusion Now since all the theories have been explained and analysed, it is time to make a statement on which ethical theory is the most useful in guiding company decisions and why so. Based on my research, I feel that utilitarianism is the most useful and quite important in guiding company decision making. One can argue that utilitarianism does not please everyone emotionally and only takes the big picture into account. An act or choice is morally right if, in carrying out the act, one exercises, exhibits or develops a morally virtuous character. It is morally wrong to the extent that by making the choice or doing the act one exercises, exhibits or develops a morally vicious character. (Garrett, 2005) Every theory has its very own pros and cons. But for a company to make the correct decision in moving forward, they have to be utilitarian. In these times, a company is judged on how much profits they make and what is the position of the company. To be the best, you cannot give in to your emoti ons and set of rules of what to do and what not to do. The main aim here is to reap the sows. Business managers have to realise that when it comes to business decisions, its always a win-lose situation. Like for example, in order for gaining market share, a company must make its competitors to lose their shares. One cannot refuse to do such an act saying that it is morally wrong and giving in to their emotions. Another example would be increasing the value of a long term shareholder may require sacrificing of short term profits such as bonuses or monetary rewards to a companys employees or even the employer himself. But in the long term, there would be much more profits and monetary rewards to share. Lastly, I feel that the utilitarian approach is the best as a utilitarian is much more flexible in responding to different situations. A utilitarian only has two mind-sets varying from short term to long term goals or financial to non-financial goals. So when faced with a problem, a uti litarian will weigh up options and consider the corporate profitability instead of other factors such as employees or the community. Virtue Ethics A Basic Introductory Essay, by Dr. Garrett Latest minor modification November 28, 2005 Garrett, 2005 http://www.ethicsmorals.com/ethicsvirtue.html http://www.ehow.com/info_8404891_pros-cons-ethical-theories.html Alexander, Larry and Moore, Michael, Deontological Ethics, The Stanford Encyclopedia of Philosophy (Fall 2008 Edition), Edward N. Zalta (ed.), URL = .

Race Relations Essay

Humanity has been enduring an ongoing battle for centuries: the strained relations among the races. Despite efforts to put the past behind, signs remain at nearly every juncture that there still exists a strong sense of racial dissension. While many Caucasians do not see the problem being as severe as it is represented, African-Americans angrily reply that the lighter skinned race has not had to endure such prejudice and, therefore, cannot begin to identify with the situation. Frank Newport, vice president of the Gallup Poll Organization, says Caucasian Americans do not interpret racism as a big problem, therefore, they do not see a need for â€Å"government intervention† (Anonymous, 1997; 04A). Similarly, Asians, Hispanics and other United States minorities believe they often receive unfair treatment because of their race. However, President Clinton and several organizations — including the National Multicultural Institute, whose main focus is to â€Å"sort out the jumble of expectations and fears that swirl around the initiative’s struggle to reconcile ethnicity and difference with the notion of one American nation† (Green, 1998; PG) — are pushing hard to mend racial tension with a comprehensive program that is designed to bring all races together. Will it work? Or will minorities look upon the effort as nothing more than a Band-Aid covering a much larger issue? To some extent, concepts such as affirmative action have their place in society, yet they will do nothing to alter an individual’s perception of one race or another. In the past, children’s racial viewpoints have routinely been shaped by their parents’ perceptions. This is precisely how racial prejudice is passed down from generation to generation. However, today’s teens appear to be breaking free of the antiquated procession by voicing their own opinions about race relations. While racial hate crimes continue to run rampant, the newer generation tends to believe there is less interracial tension than do their parents (Farley, 1997). What has instigated this considerably lax attitude among the younger generation is not quite clear; yet a TIME/CNN poll has discovered that the adolescent population is far more forgiving of racial prejudices than their adult counterparts. Of twelve hundred, eighty-two adults and six hundred one teenagers aged twelve to seventeen; the younger sect demonstrated a considerable amount of racial tolerance toward one another when compared with the older respondents (Farley, 1997). If given the opportunity, children and young adults will not adopt negative views of other races if they are not placed in such an environment that encourages such thought. However, with the deep-seated hatred that has been bred into so many generations, it has become difficult for some of those prejudice intentions not to trickle down the family line. Yet the TIME/CNN poll was instrumental in establishing that a good number of adolescence of all races have successfully â€Å"moved beyond their parents’ views of race† (Farley, 1997; 88+). To the kids with such an open mind, race is no more important to them in either a social or personal level; yet it is not to be overlooked that these same respondents were still able to recognize the fact that racism was one of America’s biggest problems today. Even so, over one-third said the problem — though it exists — is insignificant (Farley, 1997; 88+). As it relates to their own lives, eighty-nine percent of the African-American adolescents who responded said the problem was small or did not exist at all. Amazingly, the Caucasian respondents – both young and old — considered racism a more â€Å"dominant issue† (Farley, 1997; 88+) than did the African-American adolescent respondents. What does that say about the varying impressions of race relations? Depending upon which race is viewing the issue, it appears the seriousness of the problem could be considerably damaging or an insignificant obstacle. Still, optimism is high that the younger generation deems race relations as being in good standing. This may be a â€Å"sign of hope† (Farley, 1997; 88+) or nothing more than â€Å"youthful naivete† (88+); regardless, it demonstrates a long awaited shift in the social climate relating to race relations and its consequences. Sociologist Joe R. Feagin says the answer may lie with both options. His interpretation of the lack of adolescent racism is that reality has not fully set in for those who have not yet experienced the real world. â€Å"You have to be out looking for jobs and housing to know how much discrimination is out there† (Farley, 1997; 88+). Feagin contends that those who have a better grasp of racial reality are those who are over the age of nineteen. Reasoning behind this is that comparatively few African-American teenage respondents said they had been victimized by discrimination; contrarily, half of the African-American adults admitted they had (Farley, 1997). Experts are concerned that adolescents are being too gullible when it comes to realizing the truth of the matter. Others contend that perhaps they are willfully setting a precedence for others to follow that will ultimately initiate a genuine improvement in race relations. It is not as though contemporary teenagers do not have knowledge of history and its negative treatment of minority races; rather, it appears they have more faith in their own future than their parents did before them. Additionally, today’s youth are trying to move away from the typical â€Å"scapegoating† (Farley, 1997; 88+) that has become so commonplace in society. Suspicions arise with poll results, however, in that they do not always reflect the truth; many people are more apt to give â€Å"socially acceptable† (Farley, 1997; 88+) answers rather than what is truly in their hearts. Yet this is not likely to be the contention of teenagers who, for the most part, speak more freely and true to form than adults. A believer in this concept is sociologist Howard Pinderhuges, author of Race in the Hood: Conflict and Violence Among Urban Youth, who firmly contends that teenagers are genuine. â€Å"Teenagers are a mirror of our souls. They speak plainly about things that adults would like to hide. Political correctness isn’t an issue to them. You’re more likely to get what they think unfiltered† (Farley, 1997; 88+). Still, through all this optimism, there exists an invisible boundary line that, even though race relations seem to be improving, keeps the races separated. Seventeen-year-old Danny, one of the TIME/CNN respondents, commented that his friends consisted more of African-Americans than Caucasians. This, in and of itself, was not as enlightening as was his admission of the fact that â€Å"we just talk in school† (Farley, 1997; 88+), not allowing the relationship to progress into one’s personal territory. It was a normal occurrence for none of Danny’s African-American friends to visit him at home or for him to go to theirs; the lines of separation were clearly drawn. Experts consider this to be accountable in large part to the amount of violence that takes place in the â€Å"crime-plagued housing projects† (Farley, 1997; 88+) where many of his friends live. The situation is far from unusual. Even among African-American youths, the interpretation of neighborhood safety has its variations. According to the TIME/CNN poll, forty percent of African-American teenagers claim to have known someone in their age group who has been killed, whereas just fifteen percent of Caucasian teenagers said they had experienced the same. Interestingly, African-American youths believe they are treated unfairly by enforcement officers, while one-third believe they are â€Å"at risk† (Farley, 1997; 88+) of receiving unfair treatment. Just one of five Caucasian youths feels the same. John Hope Franklin, head of President Clinton’s race relations task force, claims genuine racial betterment will not arrive until â€Å"you have improvement in the home conditions of kids of all kinds† (Farley, 1997; 88+). An intriguing informal study gives an indication of how racial difference runs deep within an individual’s psyche. Psychologist and author Beverly Tatum, who recently wrote Why Are All the Black Kids Sitting Together in the Cafeteria? , routinely poses the following question to psychology students: â€Å"I am _______. † What is most interesting about the answers she receives is the fact that Caucasian students fill in the blank with an adjective describing their personalities or characters, whereas students of other races are more apt to finish the sentence identifying their ethnicity. According to Tatum, such racial recognition is born out of adolescent peer pressure, â€Å"societal influences and self-reflection† (Farley, 1997; 88+). Polls are regularly put to use to determine the public climate on race relations. A recent USA TODAY survey of more than two thousand college freshmen from around the country reported that forty-five percent perceived race relations as having a positive stance within society; in all, two percent thought relations between African-Americans and Caucasians were excellent (Kohen, 1998; PG). A poll in The Independent, a British publication, noted that one-third of the Caucasians believed one should marry only within one’s race (Forna, 1998; 1, 2). Granted, views of younger generations may be quite a bit more diverse than those of the older sect, but those younger views are what will ultimately shape the future of the country. Being on campus allows people the opportunity to intermingle more frequently with those of other races, which may give them the false impression that the rest of the world is as friendly with one another as they are at school. Unlike out in the real world, campus life encourages the fraternization of racial groups, attempting to overthrow the narrow- mindedness often found on the streets of reality. Noel Barrion, Asian American Student Union president, observes this difference each and everyday he looks to see who is sitting next to one another in the school cafeteria. â€Å"Racial discrimination is out there. People just aren’t aware† (Kohen, 1998; PG). Barrion says the AASU works hard to bridge the gap that separates the races as they exist on campus. Naima Stevenson, Black Student Union President, says the solution to â€Å"combating racial discrimination† (Kohen, 1998; PG) is to keep the lines of communication as wide open as possible in order to â€Å"confront the complexity and richness of in the United States† (Delgado, 1997; 39A). Because of this forward moving attitude, the relationship between the two campus racial organizations is in good standing. Says Barrion: â€Å"The vehicle between us becoming friends is the desire to be involved† (Kohen, 1998; PG). Both Stevenson and Barrion admit to the difficulty of establishing just how much race relations have changed for the worse or better during their short stay at college, but they both have reason to remain positive that future change will be for the better. For Stevenson, looking back after several years to find a marked improvement in campus race relations would be ideal. They both believe that if relations continue in the manner they currently are, this would not be such an unexpected occurrence (Kohen, 1998; PG). However, it is not uncommon to find just the opposite opinion from other students. The USA TODAY poll revealed that far more African-Americans sense the negativity with regard to race relations than does any other race. Yet despite actions in place to bridge the racial gap, those like Barrion and Stevenson believe far more can be done than the efforts currently available on American college campuses. While the opportunity is there for expansion, there is just â€Å"not enough diversity on campus† (Kohen, 1998; PG). â€Å"It looks like it will still be the same problem going into the new millennium. There’s plenty of opportunity to meet someone of another culture or that you would have never known about before† (Kohen, 1998; PG). President Clinton has set his sights on bridging the racial gap in an effort to improve the country’s â€Å"deteriorating race relations† (McFeatters, 1997; 68). By using his clout as Chief Executive and standing behind the affirmative action policy, Clinton hopes to turn around some of the prejudice that continues to spread across the land. A speech he gave at the Million Man March in Texas in 1995 effectively forecasted America’s situation as one where an inordinate number of people â€Å"fear deep down inside that they’ll never quite be able to see each other as more than enemy faces, all of whom carry a sliver of bigotry in their hearts† (McFeatters, 1997; 68). Clinton contends that America must clean its house of racism; that â€Å"a house divided against itself cannot stand† (McFeatters, 1997; 68). While these words ring true, it is not clear as to what the President intends to do in the long run to curb racism in the United States. One thing he does propose is a more fair system of dispersing wage earnings among African-Americans, of who only one-fourth make upwards of thirty-five thousand dollars a year compared to one-half of all Caucasian Americans (McFeatters, 1997; 68). Speaking on the topic of integration, President Clinton agreed with Franklin who proposed the only way to clear the cloudy air of racism was to encourage â€Å"open and honest dialogue† (McFeatters, 1997; 68) among the races; that it was, indeed, the â€Å"critical first step† (68) in the direction of genuine racial integration. Other critics say it is time to â€Å"end the reliance on racism as an explanatory concept† (Wortham, 1996; 253) for all racial problems and â€Å"move beyond the black-white paradigm† (Gold, 1998; B-2) when the topic turns to race relations. â€Å"When we say true integration, we mean the opportunity of every American to develop to the fullest extent of his capacity. We mean that every individual regardless then of regardless of religion, regardless of ethnicity, every American has an opportunity, should have an opportunity to move forward as rapidly as his talents, his or her talents, and as rapidly as the opportunities open† (Page et al, 1998; PG). BIBLIOGRAPHY Introduction to Psychology; Inner Reality, Outer Reality in Diversity, Jennifer Iljas ISBN: 0-7575-2864-3 Anonymous (1997, June). Poll finds pessimism on status and future of U. S. race relations// Perceptions are black and white. Star Tribune, pp. 04A. Delgado, Richard; Perea, Juan F. (1997, November). Racism goes beyond black and white. Rocky Mountain News, pp. 39A. Farley, Christopher John (1997, November). Society: Kids and race: A new poll shows teenagers, black and white, have moved beyond their parents’ views of race. TIME, pp. 88+. Forna, Aminatta (1998, August). Bridge over troubled water. Independent on Sunday, pp. 1, 2. Gold, Matea (1998, February). L. A. shares its experiences with race relations panel; Diversity: Video points out what the city has learned and seeks to widen presidential advisory group’s discussion beyond black-white issues. Los Angeles Times, pp. B-2. Green, Sharon (1998, May). Washington, DC, President’s initiative on race: Progress. Talk of the Nation (NPR), pp. PG. Kohen, Rochelle (1998, February). USA Today survey reveals poor perception of race relations. University Wire, pp. PG. McFeatters, Ann (1997; May). Clinton hopes to close racial divide. Rocky Mountain News, pp. 68A. Page, Clarence; Hansen, Liane (1998, June). Race Initiative. Weekend Sunday (NPR),pp. PG. Wortham, Anne (1996, January). Distorting the Dilemma. The World & I, vol. 11, pp. 253.

Primitive Art Essay

The class discussions of primitive art by Franz Boas and the readings that we as a class have done was about an the artistic values of primitive people on how they do different art, baskets, rugs, totem poles , sculptures and other works of art that are primitive. The materials took symmetrical designs to its finest point and the work was done with a high degree of human equilibrium. Arts of primitive people have a close relationship between morals and sufficiency of artistic development. The California Indians produce and practice these examples of form and texture. The women are the most artistic and creative among the California Indians while the men have skills with wood work. The Pueblo Indians of southern United States have villages that have the most intricate works of artistic designs on their potteries. The women in these villages are the most productive artists among the Pueblos. The men in these villages are devoted mostly to ceremonies and don’t really have knowledge in artistic expressions. In some households, slovenly work are hard to find in there works of art. The control and technique are expressively correlated in rawhide boxes that are made and practiced by the Sauk and Fox Indians of Oklahoma. The raw hide boxes have perfect symmetrical designs and folded in places to make works of art precise. Other examples are the leggings made by natives of British Columbia which bears decorations and unit. The fringes have long pieces of curried skin cut in narrow strips and decorated in rhythmic order. Other cases are twilled weavings which have excellent form and are perfectly even on the surface. These objects are considered works of art and finished in some ways that their forms have artistic value. Some other characteristics of decorative art have distinctive fields which can also be compared to a pottery. Pouches of American Indians have flaps that are treated as separate units. In moccasins, the upper part form a field separate from the rim and in clothing the sleeves, collars, pockets are considered separate units. These are some examples of art and that the fundamental, esthetic, formal interest is essential. Art in simple form are not really expressive of purposive action therefore they are based upon reaction to form that develop through technique. When art is created, people may recognize and study the impulse and the finished product teaches the conceited efforts to have a major skill in a difficult task. To communicate an idea graphically cannot be claimed as art. The tonal beauty and rhythmic structures of form is works of art. The combination of form and its content gives representative art an emotional value that is entirely different from formal esthetic effect. In primitive, symbolic representation the permanent traits appear the same way and other forms of symbolic representation are also utilized. Representative art could be and generally is an influential technical form, but in many cases it is not easily recognized. The art of primitive people have two components that are eminent in which one is based on form alone and the other is filled with meaning. The significance creates an enhanced esthetic value which takes into account the associative connections of art that is made or the artistic act. The forms are expressive that they must be representative, not necessarily representative of perceptible objects, but more or less theoretical ideas. The tribal arts all over the world have ornaments that appear purely formal and are associated with meanings and stories. Symbolism in art has characteristic and traits that associate with the apex and form of content in primitive art. A general similarity of form exists between the purely conventional and the realistic forms, in which the designs contain realistic images which are geometrical and move aimlessly in zigzag bands. Symbols are put on rugs, baskets, potteries, moccasins, leggings and drums. Symbols have geographical meaning and it relates to the universe as such. Symbols could also tell stories of due process of natives in their livelihoods and cultures. In some cases the symbols have to associate with forms that could be used in rituals and these forms of symbols would be blessed and therefore giving a certain person protection. Indians of North America use straight lines and rectangles that appear in diverse combinations and one of the typical forms is the isosceles triangle with enclosed rectangles. These forms are mostly found on the Great Plains Indians and among the pueblo Indians. The Symmetry, rhythm, and affirmation or attribution of form which doesn’t describe an absolute style, for they underlie all forms of decorative art. Many formal elements are integral parts of every art style and these give it its most specific character. The examples of the polished stone axes, chipped arrow or lance heads, iron spear heads, utensils and anything that has to do with the daily uses of people. These forms we recognize as imaginations of works of art that is done in perfect technique. The differences in style are not the rules, but are more commonly the most highly developed art likely to impose on style of different industries that is associated with the mat weaving and basketry that have been influential in developing new forms and powerful an dignified in other fields. There are different styles with different techniques With Natives from the tip of South America to far edges of North America. Some have pictorial designs, geometrical designs and the pottery paintings have different styles of patterns. The primitive art around the hemisphere could have in common the esthetic pleasures felt by members of society. The works of art maybe diverse in its beauty, yet the general characters of the enjoyment of beauty are forever sound in society. In art we should let our imaginations soar to the point of oblivion and through this we can hear the songs of artistic dances. Admire and take in the beauty of decorative and ornamental art, work, paintings or sculptures of natives across America and around the world. The works of art could be appealed by the different forms of making art through the eyes of a person’s imagination and give them esthetic values. Even a person in the very middle of conflict or poverty could create a work of art that gives esthetic pleasure. To these people the innovations of bountiful nature and inventions has granted them freedom from care and through this they devout much of their energy to the creation of works of beauty. Art can be made from a sense of smell, taste and touch and with every rhythmical movement of the body or objects that appeal to the eyes. The tonal speeches which please the ears can produce artistic effects along with the muscular variations of the body could prove to be art. These are the esthetic values of and artistic mind and Mother Nature also plays a role in works of art.

Oedipus the King and his Importance to Religious Festivals Free Essay Example, 1750 words

Humans learn through imitating and take pleasure in looking at imitations of the perceived world† (â€Å"Aristotle†, 1998). However, Aristotle did not make distinctions between abstract art and true representation as we do today. Instead, he felt that art was a condensed version of reality, synthesizing its important elements down into a more direct form that was more readily understandable and therefore more easily learned. Keeping this concept in mind, the other elements of tragedy can be seen directly in the play Oedipus the King. The idea of excessive pride plays a monumental role in Greek tragedy appearing as hamartia and is thus the driving force for the rest of the action. It is the concept that a noble man will fall not as the result of a vengeful god or violation of the god’s laws per se, but rather as a result of some inherent flawed portion of his character that causes him to act in a specific way or make a particular mistake in judgment. In much of Greek tragedy, this tragic flaw appears in the form of an excessive pride on the part of the protagonist that renders them incapable of listening to the counsel of others or of correctly perceiving the events taking place around them. We will write a custom essay sample on Oedipus the King and his Importance to Religious Festivals or any topic specifically for you Only $17.96 $11.86/pageorder now This behavior or mistake will be the actual cause of ruin thus illustrating that the fall of great people is not necessarily the will of the gods but are instead manifestations of the gods allowing humans to act of their own accord, for better or worse. Pride in itself, can be seen as a positive attribute, but when it is expressed in arrogance and defiance of fate and the gods, it becomes a fatal flaw that leads to a character’s downfall. Aristotle (1998) stated â€Å"the tragic hero falls into bad fortune because of some flaw in his character of the kind found in men of high reputation and good fortune such as Oedipus. † In this statement, he indicates Oedipus had a flaw that, because of his high station, would ultimately cause his demise. Oedipus, throughout his tragedy, is a protagonist driven by hamartia and this largely contributes to his own downfall. In Oedipus the King, the action opens as Oedipus is approached by plague-stricken masses asking help from him as king. When he sees his people gathered around him as if he were a god, his response to them is â€Å"What means this reek of incense everywhere, / From others, and am hither come, myself, / I Oedipus, your world-renowned king† (4-8). Although the people of Oedipus’ day did turn to their kings to cure all societal ills, Oedipus here is taking an extra step in his own opinion of himself by taking on the persona of a god.