By Susanna Braund, Glenn W. Most
Anger is located all around the historical global, from the first actual note of the Iliad via all literary genres and each element of private and non-private lifestyles. but, it is just very lately that classicists, historians, and philosophers have began to check anger in antiquity. This quantity comprises major new reviews by way of authors from assorted disciplines and international locations at the literary, philosophical, scientific, and political elements of old anger.
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Additional resources for Ancient Anger: Perspectives from Homer to Galen (Yale Classical Studies XXXII)
72. 81–3, where “digesting” the cholos which was one’s immediate response to a perceived affront transforms it into long-term kotos; see below. ; Lakoff and K¨ovecses  198). 16–17; see in general Darwin (1998) 234. 251–5. 399 demonstrates that cholos normally disposes one to find fault, though, for rhetorical purposes, it is claimed that not even someone in the grip of cholos would find fault in these circumstances. 543–54, 566–85. 70 The loss of a comrade in battle affects one’s honor and requires retaliation,71 and one’s enemies in war may owe one (or one’s body after death) some basic form of respect, but this cannot be felt to extend to a requirement that they refrain from killing oneself or one’s colleagues out of regard for their honor.
Rh. 1378b6–7 to illustrate the desiderative aspect of org¯e. On ontological metaphors (basically reification and personification), see Lakoff and Johnson (1980) 25–34. This particular metaphor reflects the fact that the conceptualization of emotion in terms of selfdivision is common to both Homeric and modern English cultural models: see K¨ovecses (2000) 199. For all these as aspects of the cultural model of English anger, see Lakoff and K¨ovecses (1987); on the “disease” metaphor, see Averill (1990) 112.
K¨ovecses (2000) 142–61 (on English, Hungarian, Chinese, Japanese, and – more briefly – other languages). Lakoff and K¨ovecses (1987) 219–20. Ethics, ethology, terminology 19 with an informed understanding of our own and other societies. To criticize an evolutionary rationale for the existence of a particular emotion on the grounds that it does not account for every individual’s experience of the emotion is simply to confuse levels of explanation; the evolutionary perspective (what natural selection “wants”) is not the same as the perspective of the individual – to take an obvious example, there is clearly an evolutionary rationale for the existence of sexual desire in human beings, but this has, at the very least, not invariably figured in the motivation of the majority of humans who have found themselves in thrall to that desire.