The Flower of Suffering : Theology, Justice, and the Cosmos in Aeschylus’ ›Oresteia‹ and Presocratic Thought

Greek tragedy occupies a prominent place in the development of early Greek thought. However, even within the partial renaissance of debates about tragedy’s roots in the popular thought of archaic Greece, its potential connection to the early philosophical tradition remains, with few exceptions, at the periphery of current interest. This book aims to show that our understanding of Aeschylus’ __Oresteia__ is enhanced by seeing that the trilogy’s treatment of Zeus and Justice (Dikê) shares certain concepts, assumptions, categories of thought, and forms of expression with the surviving fragments and doxography of certain Presocratic thinkers (especially Anaximander, Xenophanes, Heraclitus, and Parmenides). By examining several aspects of the tragic trilogy in relation to Presocratic debates about theology and cosmic justice, it shows how such scrutiny may affect our understanding of the theological ‘tension’ and metaphysical assumptions underpinning the __Oresteia__’s dramatic narrative. Ultimately, it argues that Aeschylus bestows on the experience of human suffering, as it is given in the contradictory multiplicity of the world, the status of a profound form of knowledge: a meeting point between the human and divine spheres. "Greek tragedy occupies a prominent place in the development of early Greek thought. However, even within the partial renaissance of debates about tragedy's roots in the popular thought of archaic Greece, its potential connection to the early philosophical tradition remains, with few exceptions, at the periphery of current interest. This book aims to show that our understanding of Aeschylus' Oresteia is enhanced by seeing that the trilogy's treatment of Zeus and Justice (Dikê) shares certain concepts, assumptions, categories of thought, and forms of expression with the surviving fragments and doxography of certain Presocratic thinkers (especially Anaximander, Xenophanes, Heraclitus, and Parmenides). By examining several aspects of the tragic trilogy in relation to Presocratic debates about theology and cosmic justice, it shows how such scrutiny may affect our understanding of the theological tension and metaphysical assumptions underpinning the Oresteia's dramatic narrative. Ultimately, it argues that Aeschylus bestows on the experience of human suffering, as it is given in the contradictory multiplicity of the world, the status of a profound form of knowledge: a meeting point between the human and divine spheres.-- Site de l'éditeur

Greek tragedy occupies a prominent place in the development of early Greek thought. However, even within the partial renaissance of debates about tragedy's roots in the popular thought of archaic Greece, its potential connection to the early philosophical tradition remains, with few exceptions, at the periphery of current interest. This book aims to show that our understanding of Aeschylus' Oresteia is enhanced by seeing that the trilogy's treatment of Zeus and Justice (Dikê) shares certain concepts, assumptions, categories of thought, and forms of expression with the surviving fragments and doxography of certain Presocratic thinkers (especially Anaximander, Xenophanes, Heraclitus, and Parmenides). By examining several aspects of the tragic trilogy in relation to Presocratic debates about theology and cosmic justice, it shows how such scrutiny may affect our understanding of the theological 'tension' and metaphysical assumptions underpinning the Oresteia 's dramatic narrative. Ultimately, it argues that Aeschylus bestows on the experience of human suffering, as it is given in the contradictory multiplicity of the world, the status of a profound form of knowledge: a meeting point between the human and divine spheres.

Contents 7 Acknowledgments 11 0. Introduction 13 Part I: Philosophical Theology in Presocratic Philosophy and the Oresteia 47 1. Explicit Theological Innovations: Xenophanes’ God 47 2. God and the Unity of Opposites: Heraclitus 63 3. Zeus Whoever He Is 88 4. Zeus as the Ultimate Principle behind Reality 102 Part II: Cosmic Justice: between a Metaphysics of Harmony and a Metaphysics of Conflict 129 5. Cosmic Justice and the Metaphysics of Opposites: Anaximander, Heraclitus, and Parmenides 129 6. Dikê, Time, and Necessity in the Oresteia 158 7. Dikê as conflict in the Oresteia 184 8. Persuasive Dikê: from violence to kindness 216 9. A Cosmos of Opposites 226 10. Epilogue 246 Bibliography 255 Index of Sources 273