Values in Pindar
Pindar was composing his poetry at the start of the fifth century B.C. at a similar time to Aeschylus, and as much as three centuries after the completion of Homer's works. The values he displays, however, do not seem to have developed since the time of Homer; Pindar's ethics are those of a shame-culture, and in this way thoroughly Homeric. They are aristocratic, favouring the strong, powerful ruler over the weak and dominated. Wealth and prosperity are praised, not frowned upon. Nietzsche approved of Pindar's praise of the strong, be they tyrants or athletes (or indeed both), and conversely disapproved of the way Socrates later denied the good to be had in strength and power.
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Furthermore, the joy that comes from victory and success surpasses wealth:
õ d¢ kalñn ti n¡on laxÆn brñtatow ¦pi meg‹law ¤j ¤lpÛdow p¡tatai êpopt¡roiw Žnor¡aiw, ¦xvn kr¡ssona ploætou m¡rimnan.[4]
Pindar states that there is a something "greater than wealth", a glory that surpasses all things material. Honour in Homer is represented in a concrete manner through material prizes, but for Pindar the wealth that comes from victory is not itself the source of joy: the joy is external. Furthermore, while Pindar does not scorn wealth and the aristocracy, he does see greed and over-ambition in a highly negative light. Tantalus was greatly honoured by the gods:
eÞ d¢ d® tin' ndra ynatòn ƒOlæmpou skopoÜ ¤tÛmasan, ·n T‹ntalow oðtow[5]
However, he was not satisfied with his m¡gan ölbon, and was overpowered by greed, stealing from the gods the means necessary for immortality, nectar and ambrosia, and giving them to his drinking companions - and for this he was punished. The result of his greed is suffering: ¦xei d' Žp‹lamon bÛon toèton ¤mpedñmoxyon. What we see here is one of Pindar's core moral messages -
How important is it to be honored? To gain glory in this life? To secure a lasting legacy? To the Greeks and Trojans in Homer’s famous epic, The Iliad, these were the most important things in life. The Greeks of Homer’s time believed that personal honor and glory was just that, personal. Honor and glory belonged to the individual who was skilled and accomplished enough to obtain it for himself. This honor and glory was held in the highest regard, and the worldview that honor and glory are the most important things in life is strongly depicted by Homer throughout The Iliad. The Judeo-Christian worldview depicted in the Old Testament of the Bible contrastingly teaches that all honor and glory belong to God. The heroes of the Old Testament did not attempt to secure the honor and glory of their actions and deeds for themselves, rather they gave it to God. The Greeks, however, saw gaining and maintaining personal honor and glory as foundational to life. They never missed an opportunity to gain personal honor and glory, and certainly never gave away the credit for their deeds. Throughout The Iliad, the characters’ choices and actions revolve around their desire to gain and maintain personal honor and glory. Gaining personal honor and glory--through great deeds, revenge for slights, and through one’s legacy--is a main theme in Homer’s The Iliad. Homer’s clear descriptions of the actions of the heroes in his epic give modern people a clear view into the psyche
Honor is defined as a high respect given to an individual that brings credit. To receive honor is paralleled to being crowned with jewels and being regarded as a role model to all. The society that the Iliad portrays is “centered on the battlefield of achievement and its rewards” (Homer, xxi). The figures in Homer’s epic poem, the Iliad, partake in events that will allow them to “receive more honor and more material rewards” even if it means that they must indulge themselves in heightened risks that could end in death (xxiii). Hector, one of the most pivotal characters in the poem, illustrates the lust for glory and ignorance of everything else that holds just as much importance. As his character is strengthened, it can be seen that every
You Reap What You Sow: Honor Received from Hard Work as a Value of the Heroic Outlook on Life in Homer’s The Iliad
Before his death the Trojan leader Hector exclaims, “Well let me die⎼but not without struggle, not without glory, no, in some great clash of arms that even men to come will hear of down the years,” (22.359-362). This proclamation reveals an important theme in Homer’s Iliad. Throughout the epic poem, the concept of honor and shame constantly reappears, from being the cause of the plot to personification as Greek and Trojan heroes to the dichotomy of honor and shame within the gods. Homer uses honor and shame as a major theme of the Iliad to show how important these attributes are to the human condition.
Through Hector, Homer points out the transfer of glory between enemies through battle as one of the main components in the honor system. Hector expresses this particular concept through his conversation with Paris. In book 3, when Paris avoids Menelaus, Hector forces him back into battle by saying, “Can’t you just hear it, the long-haired Greeks chuckling and saying that our champion wins for good looks but comes up
Homer’s Iliad depicts a tale of war that focuses on various human-centered themes that focus on describing the kind of people that ought to strive to become. This is characterized by the heroic code, which is the ultimate desire of each hero in the epic poem. The heroic code, according to Homer, focuses on the simple premise of a hero achieving honor, which is also understood to be peer-received esteem. Homer depicts this important value as what most humans would seek to achieve, because this important value would indicate the selflessness of a person. This selflessness is widely signified as an important human trait for an ideal person.
The Greeks used “arête” to express the concepts of supremacy and masculinity. A self-respecting Greek would never show a side of themselves in which they were less than perfect because arête taught them that that was what was most important. In both Homer’s The Iliad and Pindar’s Olympian Ode 1, a considerable amount of emphasis of placed on those who prove that they can excel at what they do.
As discussed in class Homer’s epic poems shine a light on the Greeks’ view of virtue. Homer defines a man as virtuous if he is pleasing to the gods, hospitable to his guests, and loyal to others. In order for one to be deemed virtuous by Homeric standards he must qualify in all three of these distinct areas. The ancient Greeks’ view of great virtue, as defined by Homer in the characterizations of his heroes, is shown, in totality, in the characterization of Eumaeus.
The reading also entails Theognis in a personal anguish trying to come to grips with his own failures and misfortunes. In the excerpt, Theognis also gives many moral teachings and shows the reader an insight to how he viewed the upper and lower class of Megara (and other poleis) of the time. Also, some of the social events of ancient Greece, such as symposiums, are explained in the passage. Theognis does not particularly approve of drunkenness in public and shames those who are controlled by “their bellies.” Some other moral advices include to become the best person one can possibly be, to maintain a sense of pride while doing so and to be loyal to friends. In contrast, Theognis is resentful of his peers because he has lost contact with his once-friends after the loss of his wealth. Another reoccurring theme deals with one’s wealth and striving to become a just person despite one having many riches or none at all. This is because the gods do not make one evil or just; it is the will of the individual who does this. The passages contain numerous examples of Theognis explaining what happens when wealth reaches into good men’s minds and corrupts them as
The most famous composer of these lyric poems was Pindar, from whom modern historians have learned a great deal about the Olympic Games. The most valuable source of information, however, came from the ancient traveler and geographer Pausanias, who in his writings detailed much of the myth and rituals behind the Olympic Games. These two men provide historians with a considerable amount of the knowledge that we have today on the Olympic Games. The Olympic Games were the most spectacular way of honoring the gods in Ancient Greek religion and through the ancient writings of Pausanias and Pindar, modern day scholars can examine the myths, structure, and religious significance of the Olympic
The concepts of honor and glory are critical to understanding the motivation of the heroes in Homer’s Iliad1 . Glory was gained by great, heroic actions and deeds and was conferred upon an individual by others who witnessed and acclaimed the glorious actions. Major battles provided an opportunity for many to find glory at once. Honor was similar to glory, but while the public had to view actions and deem them glorious, each individual maintained their own sense of personal honor which did not always coincide with honor as defined or perceived by the masses. Honor was gained through heroism in battle, but also through compelling speechmaking, loyalty and other noble qualities that a person might demonstrate. Having honor and glory allowed a Greek to gain influence in
Not much was known about the Greek Poet Homer. Actually, there are many who believe that no such ‘Homer’ ever even existed in Ancient Greece. Nonetheless, it is agreed that Homer is one of the first writers that have shaped our culture immensely. Homer gives us a look into what morals the Greeks followed and what their beliefs were. Homer shows us how the Greeks put these beliefs into action by presenting multiple struggles that our characters must go through. Homer’s epic poems, The Iliad and The Odyssey, are thousands of years old. Yet, whoever reads these pieces of literature today can somehow relate to its characters and events. This is because of the author’s ability to form a connection between the reader and what it is they are analyzing/reading. This paper will identify the values, conflicts, and parallels within Homer’s text.
Intrinsic value is traditionally defined as value that something has in itself and in its own right (Zimmerman, 2014). For such reason, rational moral agents have a moral obligation to preserve the biosphere because animals and plants have an intrinsic value. I understand a counter argument of mine is that plants and animals are used instrumentally by rational moral agents, entirely for pleasure which is unnecessary. Extrinsic value is described as something valuable which can be put to use instrumentally (Zimmerman, 2014). It is said that what has intrinsic value has ultimate moral value (Woods, 2010). There are also four main interpretations which includes intrinsic value to be of a non- instrumental value, morally considerable, flourishing of its nature, and the value which is independent on the valuation of valuers (Woods, 2010, pg. 2). It is morally correct that the pleasure of humans should not override the interests and rights of animals and plants, merely must be considered equal (Freya, 2010). It is obvious plants and animals have inherent worth and are members of the earths community. For this reason, rational moral agents must not discriminate any entity and must be realised as intrinsically valuable. As rational moral agents and stewards of the biosphere, it is our obligation to respectfully prolong the survival of plants and animals as derived from the evolutionary similarity and the meaning and purpose of humans to protect the fabric of the world (Freya, 2010).
new products that create an entirely new market (MKT-571, Framework for Mkt Mgt, 3e, p. 183)
In ancient Greek culture social status was based on prominence and rank. This prepotency over the culture is shown in the epic poem, The Iliad of Homer. Great vitality is exhibited by the characters in the poem. The need for glory, honor, and eternal remembrance is mentioned numerous times from beginning to end in this composition. Great honor comes with great responsibility. Glory should come with wisdom. Homer presents this idea in various ways. This theme is woven through The Iliad showing the foundation of dignified heroes and self-glorification.