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Aristotle And Tragedy


In Oedipus the King, the major reversal occurs when the messenger comes to cheer Oedipus and free him from his alarms about his mother. But, by revealing who he is, he only confirms Oedipus's worst fears, thus creating the opposite effect from the one intended. Additionally, he argues that through recognition, the hero discovers some truth about his or her identity (as in Sophocles's Oedipus the King) or actions that accompany the reversal of the situation in the plot. In the example of Oedipus the King, Oedipus's realization that he is, in fact, his father's murderer and his mother's lover is an example of recognition. This recognition, combined with reversal, produces either pity or fear (or in some cases, both); and actions which produce these effects are those by which, by Aristotle's definition, tragedy represents. Recognition, then, if it is between persons, may be that only one person recognizes a truth concerning the hero's identity, or it may be necessary that the recognition is seen by all characters involved.
             In his Poetics, Aristotle states that catharsis is an important aspect of tragic literature, which is somewhat related to pity and fear. While there are endless debates as concerning the actual interpretation of this term (for Aristotle does not define the term at all), the widely accepted meaning is that it is the purging or cleansing of pity and fear from the audience as it observes the action on the stage. In this way tragedy shields them from experiencing any harmful emotions, thus leaving them in a better state to understand the themes presented in such plays. Furthermore, Aristotle delves into pity and fear, two aspects of tragedy that are equally important for the effectiveness of tragedy. He believes, however, that these two aspects should be very carefully used; they should be due to plot, and not to mere spectacle (Aristotle 26). He believes that the story should be constructed so that the events are so terrifying that one needs not see the play to feel the anguish of the events (Aristotle 27).


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