By Susanna Braund, Glenn W. Most
Anger is located all over the old international, from the first actual note of the Iliad via all literary genres and each element of private and non-private existence. but, it is just very lately that classicists, historians, and philosophers have started to review anger in antiquity. This quantity contains major new reviews by way of authors from diversified disciplines and international locations at the literary, philosophical, clinical, and political points of historical anger.
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Extra info for Ancient Anger: Perspectives from Homer to Galen (Yale Classical Studies XXXII)
26 That concept, however, is fleshed out by a range of metaphors and metonymies which present anger as an ontological entity, a force exerted on the self, a hot fluid in a container, an opponent against which one can struggle, a fire, a dangerous and aggressive animal, and suchlike. To a very large extent these metaphors and metonymies are rooted in the phenomenology of anger as an observable psychophysical experience with a typical range of physiological symptoms, signs, and expressions. 27 We shall see below (first) that the prototypical scenario (which is also Aristotle’s paradigm) holds (for the most part) for the presentation of anger in the Iliad too, and (second) that this scenario in Homer is similarly elaborated by means of metaphors and metonymies comparable to those used in English and other modern languages.
133, Poseidon describes Hera’s reaction to Apollo’s favoring of Aeneas. 24 d . l. 378. e. 46 Chalepainein, then, does not refer to the experience of anger as such, but to violent or harsh behavior, in word or in deed,47 which may form part of the expression of anger,48 but may also be used in a range of other situations. These terms do not show that Homeric terminology for anger constructs that emotion differently from modern English; rather, they indicate that, as could be predicted (given that anger is a species of the genus emotion), anger can be seen as exhibiting similarities with other forms of emotional experience; we do, indeed, need to be mindful of this in investigating the emotion of anger and its terminology, in Homer and elsewhere, but we do not need to go back to the drawing board just because some of the stock translations we learned at school turn out to be inadequate.
That “passions are beasts inside a person” is “a very widespread metaphor in Western culture” (Lakoff and K¨ovecses  206); cf. 460; cf. 93–5 (which has organic causes – the creature has eaten kak frmaka). 203; thus, though metaphors and metonymies which emphasize the embodiment of cholos are important in its conceptualization, its physical specificity as a bodily fluid is far less salient than is suggested by Clarke (1999) 90, 92–7. Cited by Arist. Rh. 1378b6–7 to illustrate the desiderative aspect of org¯e.
Ancient Anger: Perspectives from Homer to Galen (Yale Classical Studies XXXII) by Susanna Braund, Glenn W. Most