Virtue - Homers Iliad - Essay Example

? Virtue Virtue is a very complex concept embraced in different cultures around the world even though they all have different interpretations of the notion. Generally related to an expression of moral standards and the common good, virtue has also been linked to other systems in various historical, philosophical and literary perspectives. Homer’s Iliad addresses the issue of virtue in its different facets throughout the whole poem. Even though Homer mainly depicts the Trojan War that opposes Achaeans and Trojans, some cultural and moral values are also displayed that reflect the social and cultural backgrounds of the people involved. However, the systems of virtue I most identify with in Iliad are the heroism that foregrounds the warriors’ courage and strong determination to fight the enemy and restore order and justice in their territories. Moreover, this system of virtue is also found in Beowulf and Jeffrey Chaucer’s Canterbury Tales. This critic elaborates on the issue of virtue: “Aristotle’s picture of a virtuous person is one who does the right action resulting from his own inclination; if one’s inclination is pushing in the direction opposite that of doing the right thing, it would be a sign of lacking moral virtue or the presence of weakness of will” (Yan). Aristotle’s focus on the willingness to do good actions demonstrates that this aspect represents an important part of virtue that is also based on moral standards. Homer’s Iliad portrays throughout the whole poem different forms of virtues that reflect the cultural realities of the Greek. However, the virtue I most identify with in the text represents the warriors’ courage and strong determination to fight in order to defend their nation despite the difficult conditions they face. Their high understanding of their duty and the sacrifices they make while facing ferocious enemies, hostile environment and weather and even sometimes angry gods explain their virtuous nature. This critic observes: “The warriors in the Iliad display a kind of morality, despite its dissimilarities to some modern notions of morality. Their behaviour is guided by the heroic code of glory and shame. Simplistically stated, a warrior’s worth is defined by his ability to fight in battle, in which victory brings fame and glory and defeat brings dishonour and shame” (Yan). Indeed, heroism constitutes a true virtue in the Greek society which Homer successfully depicts in the poem as both Trojans and Achaeans fight for their honor. This statement exposes Achilles’ talent as a soldier and the fate he reserves his enemies: “Sing, O goddess, the anger of Achilles son of Peleus, that brought countless ills upon the Achaeans. Many a brave soul did it send hurrying down to Hades, and many a hero did it yield a prey to dogs and vultures, for so were the counsels of Jove fulfilled from the day on which the son of Atreus, king of men, and great Achilles, first fell out with one another” (Homer 1). This recognition of his skills as a warrior reflects a deep understanding of his duty and a strong determination to win and overcome his enemies. Besides, another example of heroism depicted in Iliad constitutes Achilles’ decision to resume war after the brutal killing of his friend Patroclus. Even though Achilles has a deep understanding of his duty, the argument he had with Agamemnon led him to stop fighting in order to express his anger and disagreement. However, his warrior spirit takes over any frustration he had when he lost his friend. He, therefore, regains immediately his fierceness and determination to exterminate the Trojan army. This new motivation led to the killing of many of his opponents including, the brave Hector. The narrator describes: “Achilles came up to him as it were Mars himself, plumed lord of battle. From his right shoulder he brandished his terrible spear of Pelian ash, and the bronze gleamed around him like flashing fire or the rays of the rising sun. Fear fell upon Hector as he beheld him, and he dared not stay longer where he was but fled in dismay from before the gates” (Homer 22). This portrayal of Achilles’ armor shows his readiness and commitment to fight his most valorous enemy, the son of Priam. This strong determination to fight also expresses his heroism and understanding of his mission. This eagerness for combat will lead to Hector’s untimely death: “Even so did Hector brandish his sword and spring upon Achilles. Achilles mad with rage darted towards him, with his wondrous shield before his breast, and his gleaming helmet, made with four layers of metal, nodding fiercely forward. The thick tresses of gold which Vulcan had crested the helmet floated round it, and as the evening star that shines brighter” (Homer 22). This scene preceding Hector’s death indicates that he is doomed to die because Achilles looks forward to killing him. This commitment to fight the enemy and overcome expresses his heroism that also conveys much virtue. Moreover another book that portrays the virtue of heroism represents Beowulf. Indeed, the hero exhibits much courage and determination in order to help Horthgar and his mourning people fight Grendel. Beowulf’s sense of sacrifice is very deep and his warrior skills exceptional because among all the people in the neighboring cities, he volunteered to fight this ferocious beast that has already killed so many people. Despite his profound understanding of the danger ahead, he accepts to fight Grendel, risking his own life. He even goes a step further by choosing to engage in the battle with his bare hands to be even with the beast. He declares before he went to bed while expecting his enemy: “I hold me no meaner in matters of prowess, / In warlike achievements, than Grendel does himself; / Hence I seek not with sword-edge to sooth him to slumber” (Beowulf 11. 15-18). He boastfully acknowledges his warrior skills comparable to those of the powerful beast and made the crucial decision to face it without using his armor or any other weapon. This decision demonstrates his fighting spirit and courage but also the respect he has for even this beast responsible for so many deaths. He treats Grendel as an even rival and sets up the competing rules evenly. This ability to show fairness even while facing a beast foregrounds his virtue that goes beyond the human species. Recognizing the power of his enemy, he confidently exposes his own skills: “No battle-skill has he, that blows he should strike me, / To shatter my shield, though sure he is mighty / In strife and destruction; but struggling by night we / Shall do without edges, dare he to look for / Weaponless warfare, and wise-mooded Father (Beowulf 11.20-24). Beowulf believes in his power to face the beast evenly and does not fear his destructive instinct. This confidence and optimism urge him to respect his opponent, thereby, exhibiting much virtue. Furthermore, Grendel’s usual ritual of sacrifice fails to go as planned because a valorous man made the conscious and courageous decision to challenge it. Therefore, observing quietly the destructive move of the foe, Beowulf carefully prepares his attack and patiently waits for the right moment to intervene. This patience and his organizational skills as a warrior fill him with confidence that will overcome the enemy. There is no doubt in his mind that he will come out the winner of the ferocious battle ahead and optimistically predicts the fall of his enemy: “And the far-away spirit widely should journey / Into enemies’ power. This plainly he saw then / Who with mirth of mood malice no little / Had wrought in the past on the race of the earthmen / (To God he was hostile), that his body would fail him (Beowulf 13-15-20). Beowulf exposes Grendel’s wickedness toward the human race but also his ungratefulness to God, his creator. These offences constitute good reasons to fight and eliminate him, thereby, providing freedom to humans but also justice. Therefore, the killing of Grendel itself constitutes a virtuous act that liberates communities and repairs an injustice. Thus, Beowulf’s attack leaves him no chance: “But Higelac’s hardy henchman and kinsman / Held him by the hand; hateful to other. / Was each one if living. A body-wound suffered / The direful demon, damage incurable” (Beowulf 13-21-25). Despite the demon’s power, Beowulf’s hold on him was fateful and majestic and left him severely wounded. Beowulf’s ability to hold this cruel beast with his bare hand and squeeze him to near death shows his supreme warrior skills and his force to overcome any enemy. This fatal wound inflicted to the demon who vowed to destroy a whole community represents a true symbol of heroism and courage that expresses his virtue. The narrator exposes the defeat of the foe and Beowulf’s victory: “To Beowulf was given / Glory in battle; Grendel from thenceward / Must flee and hide him in the fen-cliffs and marshes, / Sick unto death, his dwelling must look for/ Unwinsome and woful; he wist the more fully” (Beowulf13. 24-29). Beowulf’s ability to defeat the demon and liberate a whole population proves not only his heroism but also his humanity because he puts himself at risk in order to stop this massacre of these people. This capacity to save the lives of so many people constitutes a true virtuous action communities will remember for many years. Besides, Jeffrey Chaucer’s Canterbury Tales also portrays the virtue of heroism. Indeed, Chaucer opens the tales by the story of the knight who was himself leading the procession. This choice constitutes a real recognition of knighthood as he foregrounds the knight in many ways, thereby, showing his reverence to knights and their heroism and virtue. However, the tale of the knight itself depicts some acts of true heroism that display much virtue. In fact, the duke represents a true hero that exhibits much courage and determination to express his warrior skills and at the same time fight injustice. The narrator provides examples of such heroism: “For Athens, with his warriors all around / And if there weren’t so much to hear, I now / would fully have related for you how / that land was won, the realm of Femeny, / by Theseus and by his chivalry” (Chaucer 1.874-879). The description of stories about Athens and its conquering warriors shows that Chaucer has much respect for heroism and is, therefore, paying tribute to their courage. These battles about the sovereignty of nations and cities express much heroism that demonstrates the commitment of these warriors ready to defend their territories and their people. The knight’s tale conveys the duke’s heroism and engagement: “This gentle duke dismounted right away / with pitying heart when hearing these words spoken. / He felt as if his heart were nearly broken, / To see so pitiful, in such a strait, / Those who had once been of such great estate” (Chaucer 1.952-957). This emotional state of the duke indicates that he has been deeply affected by what’s going on Thebes. However, this emotional condition goes with an effective action that will fight the prevailing injustice and restore order in the kingdom. This duke does not only feel responsible for matters happening in his kingdom but also strives to repair any injustice everywhere. He moves to action: “He fought and slew Creon, the Theban king, / In open battle, as befits a knight / so manly. Creon’s men he put to flight. / The city by assault he won thereafter / and tore it down, each wall and beam and rafter” (Chaucer 1.986-991). This duke’s ability to fight chaos in other people’s ground and restore order in their kingdom constitutes a real act of heroism that displays much virtue. His commitment to fight Creon and his men in order to put an end to their subjugation of their own people demonstrates his courage and belief in values of knighthood. His heroism allows him to liberate women and children but also men who suffered from their tyrannical leader. This heroism that restores order and justice and provides freedom to people constitutes true virtue. Furthermore, despite the importance of heroism, emotions also should be carefully taken care of because they are part of human beings’ experiences. Any attempt to eliminate emotions from any human accomplishment will be a failure; therefore, emotions do not hinder virtue or any action. This coexistence between heroism and emotions reveals that virtue does not have to be something supernatural or exceptional but has to take into consideration human weaknesses. These authors address the issue: “We are critical of the notion that virtue in these endeavors requires that emotion be banished from them” (Harris and Shultz). Acknowledging these emotions makes these experiences more human and demonstrates that the systems of virtues also cope with human frailties. Even though reason and thought are very significant in the systems of virtues, emotions have also to be carefully managed. This assertion exposes: Reason and emotion are each rich realms of human experience. Dictionaries and common parlance tend to define the two as dichotomous, each given shape and definition by the absence of the other. But those who have thought hardest about the relation between rationality and feeling tend to see them as complementary rather than mutually exclusive, and as not so distinct from one another as might first appear. (Harris and Shultz) This complementarity between reason and emotion makes it possible for humans to accomplish virtuous actions. Reason allows people to control their emotions and act thoughtfully in order to provide the common good of the society. However, these acts also have to be measured while taking into consideration the emotional aspects of human nature. Virtue represents a quality dearly cherished in almost all societies around the world because of its rootedness in moral values and the willingness to do something good for the common cause. Even though each society has its own understanding of virtue, almost everybody agrees on its essential attribute, doing the right thing. Thus, Homer’s Iliad portrays various forms of virtue that reflect the cultural and societal realities of the Greek. However, the system of virtue I mostly have connection with constitutes the warriors’ commitment to heroism. This system of virtue also exists in Beowulf and Canterbury Tales. This critic exposes: “For Aristotle, the development of character and virtue are accompanied by eudaimonia, often translated by happiness, fulfillment, or human flourishing. It implies living in one’s goals in life and realizing one’s true potential” (Schneider et al.). This ability to serve others that provides a sense of well-being and happiness to the individual characterizes virtue that works both ways. Aristotle foregrounds the quality of virtue that even provides fulfillment to both perpetrators and receivers. Works Cited Beowulf. Trans. Leslie Hall. Boston: D.C. Heath & CO Publishers, 2005. Gutenberg. Web. 2 Dec. 2013. Chaucer, Jeffrey. The Canterbury Tales. Trans. Ronald L. Ecker and Eugene J. Crook. Hodge and Braddock Publishers, 1993. English.fsu.edu. Web. 2 Dec. 2013. Harris, Angela P. and Shultz, Marjorie M. "A(nother) Critique of Pure Reason": Toward Civic Virtue in Legal Education.” Stanford Law Review 45.1773 (1993): Heinonline. Web. 27 Nov. 2013. Homer. The Iliad. Trans. Robert Fagles and Bernard Knox. New York: Penguin, 1991. Print. Schneider, Susan et al. “Socially Responsible Behavior: Developing Virtue in Organization.” SM.CMER 40 (2005): INSEAD. Web. 27 Nov. 2013. Yan, Hektor K. T. Morality and Virtue in Poetry and Philosophy: A Reading of Homer’s Iliad XXIV.” Humanitas 16.1(2003): NHINET. Web. 27 Nov. 2013. Read More