Religion and Civic Purpose in Sophocles's Philoctetes

Why should citizens participate in civic endeavors they oppose? In the Philoctetes , Sophocles dramatizes the actions of three interlocutors who struggle for answers to an intractable personal and political conflict amid an existential civic crisis. The characters try several methods to resolve the impasse, specifically deceit, sympathy and appeals to duty. Ultimately, civic religion succeeds in creating unity where other methods of resolution fail. The civic religion framework in the Philoctetes can be seen as Sophocles's statement that resolution of the most extreme political conflicts can be obtained through a combination of piety and reason that respects foundational civic doctrines transcending politics. In this way, civic religion serves to unify political communities divided by self‐interest, intolerance, and desire for revenge while preserving self‐determination and the dignity of free will.     

Authenticity and Heidegger's Antigone

Sophocles' Antigone is the only individual whom Heidegger names as authentic. But the usual interpretations of Heidegger's ‘authenticity’ (as being-towards-death, taking responsibility for norms, world-historical creation, and a neo-Aristotelian phronēsis) either do not apply to Antigone or do not capture what Heidegger finds significant about her. By working through these failures, I develop an interpretation of Heideggerian authenticity that is adequate to his Antigone. The crucial step is accurately identifying the finitude to which Antigone authentically relates: what Heidegger calls ‘uncanniness' (Unheimlichkeit). I argue that uncanniness names being's presencing through self-withdrawal and that Antigone stands authentically towards this in her responsiveness to the call of being and her reticence at the end of explanation. In conclusion, I consider Sophocles' own creative act, which bequeathed to the West an understanding of being and a vision of how to relate to it authentically. I argue that Sophocles' status as a world-historical creator does not provide a competing picture of authenticity but must itself be understood as responsive and reticent.     

INSIGHT AGONISTES: A READING OF SOPHOCLES'S OEDIPUS THE KING

In this reading of Sophocles's Oedipus the King, the author suggests that insight can be thought of as the main protagonist of the tragedy. He personifies this depiction of insight, calling it Insight Agonistes, as if it were the sole conflicted character on the stage, albeit masquerading at times as several other characters, including gods, sphinxes, and oracles. This psychoanalytic reading of the text lends itself to an analogy between psychoanalytic process and Sophocles's tragic hero. The author views insight as always transgressing against, always at war with a conservative, societal, or intrapsychic chorus of structured elements. A clinical vignette is presented to illustrate this view of insight.     

Avengees' perspectives on revenge: Commitment as a predictor and relationship type differences

This study investigated how people respond emotionally to and make sense of the experience of being on the receiving end of an angry relationship partner's attempted revenge. Using an interdependence theory framework, we tested hypotheses concerning the role of commitment and investigated differences due to relationship type. We asked participants (N = 439) if they had experienced revenge at the hands of either a romantic partner, family member, or associate. Among those who had (N = 254), we found support for hypotheses linking commitment with avengees' affective and evaluative responses to being the target of revenge, but little evidence that these associations vary by relationship type. Possible routes by which commitment may influence people's experiences as avengees are discussed.     

Personality correlates of revenge‐seeking: Multidimensional links to physical aggression,impulsivity, and aggressive pleasure

People differ in how much they seek retribution for interpersonal insults, slights, rejections, and other antagonistic actions. Identifying individuals who are most prone towards such revenge‐seeking is a theoretically‐informative and potentially violence‐reducing endeavor. However, we have yet to understand the extent to which revenge‐seeking individuals exhibit specific features of aggressiveness, impulsivity, and what motivates their hunt for retribution. Toward this end, we conducted three studies (total N = 673), in which revenge‐seeking was measured alongside these other constructs. Analyses repeatedly demonstrated that revenge‐seeking was associated with greater physical (but not verbal) aggressiveness, anger, and hostility. Revenge‐seeking's link to physical aggression was partially accounted for by impulses toward enjoying aggression and the tendency to use aggression to improve mood. Dominance analyses revealed that sadism explained the most variance in revenge‐seeking. Revenge‐seeking was associated with greater impulsive responses to negative and positive affect, as well as greater premeditation of behavior. These findings paint a picture of revenge‐seekers as physically aggressive curators of anger, whose retributive acts are performed with planned malice and motivated by the act's entertaining and therapeutic qualities.

     

Pluralistic ignorance in revenge attitudes and behavior in interpersonal relationships

We investigated whether people's perceptions of social norms concerning interpersonal revenge reflect a tendency for individuals to believe that others' revenge attitudes and behavior differ from their own (i.e., pluralistic ignorance). As part of a survey on revenge experiences in relationships with romantic partners, family members, and associates (e.g., friends), participants (N = 534) judged the acceptability and frequency of revenge in significant personal relationships. As expected, participants believed that others (a) saw revenge as more acceptable and (b) engaged in revenge more frequently than they did themselves. They did not, however, perceive others' revenge attitudes and behaviors to be any more variable than their own attitudes and behaviors actually were. Explanations for and implications of these findings are discussed.     

The Eternal Irony of the Community: Aristophanian Echoes in Hegel's Phenomenology of Spirit

This essay re-examines Hegel's account of Greek culture in the section of the Phenomenology of Spirit devoted to “ethical action”. The thrust of this section cannot be adequately grasped, it is argued, by focusing on Hegel's references to either Sophocles' Antigone or Greek tragedy as a whole. Taking into account Hegel's complex use of literary sources, the essay shows in particular that Hegel draws on Aristophanes' comedies to comprehend the collapse of Greek culture, a collapse he considered to result from the tragic conflict constitutive of Greek culture as a whole. The essay thus aims to shed light on Hegel's abstruse remarks on womanhood and, more generally, to demonstrate that Hegel's peculiar employment of literary sources constitutes an essential element of the method he employs throughout the Phenomenology of Spirit.     

Vertical individualism and injustice: The self‐restorative function of revenge

In the current paper, we examine the role of vertical individualism in determining revenge behavior following an injustice. Drawing on existing theory and research, we hypothesized that victims who are more vertically individualistic will be more likely than those who are less vertically individualistic to engage in revenge following the experience of injustice as a means of restoring self‐esteem. The results from three studies—employing different methodologies and operationalizations of revenge—support our reasoning. Moreover, two of the studies provide support for the proposed self‐esteem maintenance mechanism underlying the relation between vertical individualism and revenge. Although much research in psychology and organizational justice has demonstrated that the experience of injustice can threaten one's identity, our data are the first to demonstrate that responding to injustice can restore people's self‐esteem to homeostasis. The present studies thus demonstrate that in some instances revenge may have an intrapsychic benefit for the victim, which helps to explain why some people engage in revenge despite possible negative interpersonal consequences. We discuss implications of our findings for social and organizational justice theory and for potentially mitigating revenge reactions to injustice. Copyright © 2012 John Wiley & Sons, Ltd.     

Antigone's Mirrors: Reflections on Moral Madness

Sophocles's Antigone continues to attract attention for its portrayal of the themes of moral agency and sexual difference. In this paper I argue that the contradictory factors which constitute Antigone's social identity work against the possibility of assessing her actions as either “virtuous” or not. I challenge readings of the play which suggest either that individual moral agency is sexually neutral or that women's action is necessarily and simply in direct opposition to the interests of the public sphere.     

The Role of the Third Chakra in the Psychology of Terrorism

Abstract

In a recent dream I am with my German childhood girl friend. We are in a German town. There is an ominous feeling in the air. I have just learned that a young Jewish man who has lost his reason is running through town, seeking murderous revenge for the crimes of the Nazi Holocaust, committed almost forty years ago. Then I see lying on the sidewalk the black, charred body of a young man, a violin near his head. I know at once that this is the first victim of the young Jew's revenge, a horrible reminder of the crimes of the Nazi regime.

My girl friend buries her head on my shoulder and cries: “Will the past ever stay in the past?” I stroke her hair as I answer, “It is this poor young Jew's way of reminding us of our collective guilt.”     

We're All Victims Here: Toward a Psychology of Revenge

When people are hurt or angered by another person they may try to restore equity to the relationship. Yet each party's perception of what is equitable may vary. Study 1 compared incidents of revenge from the revenge-seeker perspective (avengers) to those from the revenge-recipients' perspective. Study 2 compared avenger incidents to those from victims of interpersonal transgressions who did not seek revenge. Avengers portrayed the revenge as equitable, whereas recipients portrayed the revenge as excessive. Both avengers and recipients presented themselves as victims. In light of these findings, it is understandable why vendettas take place. Each seeks a fair and equitable solution, although what one party believes to be fair, the other party sees as excessive. The result, then, may be an escalating cycle of revenge, stemming from ongoing and spiraling attempts to restore equity.     

Gratitude,revenge, and Mitleid: reading Nietzsche’s Daybreak 138

ABSTRACT

This paper analyses Daybreak 138 closely line by line in order to examine whether Nietzsche's conclusion that ‘there is something degrading in suffering and something elevating and productive of superiority in pitying (Mitleiden)’ truly holds. I shall argue that it does not. By way of objection to Nietzsche's conclusion, I am offering a counter example and also examine what, in the context of Daybreak 138, gratitude, revenge, and Mitleid have in common so that they can be used by Nietzsche to pursue together a common goal. I suggest that the feature gratitude, revenge and Mitleid have in common is their usefulness to establish or maintain equality.     

Situational precursors of revenge: Social exclusion,relationship type,and opportunity

Little is known about the situational factors that turn feelings of revenge into actual acts of revenge. Addressing this gap in the literature, this study selected a representative sample of people who acted on their feelings of revenge (avengers) and of people who did not (nonavengers), obtaining a reflection of typical antecedents of revenge. Results revealed that avengers did not report more severe offenses. Neither did avengers report less closeness to offenders nor a larger number of audience members toward whom they might want to prove something. Results did reveal that revenge was more prevalent (a) among young, male friends and acquaintances; (b) in contexts involving social exclusion; and (c) if there was a possibility to take revenge.     

Seeking revenge or seeking reconciliation? How concern for social‐image and felt shame helps explain responses in reciprocal intergroup conflict

In conflicts with reciprocal violence, individuals belong to a group that has been both perpetrator and victim. In a field experiment in Liberia, West Africa, we led participants (N = 146) to focus on their group as either perpetrator or victim in order to investigate its effect on orientation towards inter‐group reconciliation or revenge. Compared to a perpetrator focus, a victim focus led to slightly more revenge orientation and moderately less reconciliation orientation. The effect of the focus manipulation on revenge orientation was fully mediated, and reconciliation orientation partly mediated, by viewing the in‐group's social‐image as at risk. Independent of perpetrator or victim focus, shame (but not guilt) was a distinct explanation of moderately more reconciliation orientation. This is consistent with a growing body of work demonstrating the pro‐social potential of shame. Taken together, results suggest how groups in reciprocal conflict might be encouraged towards reconciliation and away from revenge by feeling shame for their wrongdoing and viewing their social‐image as less at risk. As victims and perpetrators are widely thought to have different orientations to inter‐group reconciliation and revenge, we suggest that work on reciprocal conflicts should account for the fact that people can belong to a group that has been both perpetrator and victim.     

The cross-lagged relationship between interpersonal forgiveness and depression symptoms in China

This study investigated the relationship between the process of forgiveness and depressive symptoms in China. A total of 116 college students who had experienced an interpersonal transgression “within the past week” were selected to perform the tracking measurements at 2-week intervals. Cross-lagged models showed that the victim's depressive symptoms were related to increasing revenge and avoidance motivations as well as decreased benevolence motivation; however, the revenge, avoidance, and benevolence motivations of the victims did not predict subsequent changes in depressive symptoms. These results confirm that the presence of depressive symptoms is a predictor of the reduced interpersonal forgiveness, and the alleviation of individuals' depressive symptoms plays a protective role in the adaptive process of interpersonal relationships.     

What stops revenge taking? Effects of observed emotional reactions on revenge seeking

What reaction stops revenge taking? Four experiments (total N = 191) examined this question where the victim of an interpersonal transgression could observe the offender's reaction (anger, sadness, pain, or calm) to a retributive noise punishment. We compared the punishment intensity selected by the participant before and after seeing the offender's reaction. Seeing the opponent in pain reduced subsequent punishment most strongly, while displays of sadness and verbal indications of suffering had no appeasing effect. Expression of anger about a retributive punishment did not increase revenge seeking relative to a calm reaction, even when the anger response was disambiguated as being angry with the punisher. It is concluded that the expression of pain is the most effective emotional display for the reduction of retaliatory aggression. The findings are discussed in light of recent research on reactive aggression and retributive justice.     

Fragmentation,persecution and primitive guilt

The clinical and theoretical approaches of Melanie Klein and her followers provide valuable direction in the psychoanalytic treatment of psychotic patients. This paper looks at Klein's work as well as the goals of psychoanalytic work. The clinical issues of primitive guilt and paranoia are discussed with regard to more primitive patients who experience internal fragmentation and psychic chaos. Finally, a case is explored in which a psychotic patient struggled with experiences of primitive guilt and intense persecutory phantasies.     

What gives victims satisfaction when they seek revenge?

The present paper aims to elucidate under what conditions victims of injustice who seek revenge feel satisfied and perceive that everybody got what he or she deserved. Two hypotheses are discussed: The comparative suffering hypothesis states that seeing the offender suffer from fate is sufficient for evoking satisfaction and perceptions of deservingness among victims. The understanding hypothesis states that revenge can only be satisfactory when the offender understands it as a response to his or her prior behavior. These hypotheses were tested in three experimental studies. The comparative suffering hypothesis received only weak support. The understanding hypothesis, on the other hand, received much stronger support: When the offender understood revenge as punishment, revenge led to satisfaction and deservingness among victims. These findings are discussed with regard to the question why people take revenge. Copyright © 2010 John Wiley & Sons, Ltd.     

On excess,trauma and helplessness: Repetitions and transformations

Freud's work establishes a link between an excessive amount of excitation, the infant's experience of helplessness, and trauma. The idea of excess emphasises a quantitative element, not reducible to the field of representation. In this paper I explore the notions of excess and closure in relation to two clinical examples. A patient who lived through experiences of excess and flooding is contrasted with another patient whose experience of excess is expressed through withdrawal. The complex process of elaboration and working through in their analyses takes place by bringing together affect, representation, sensorial and somatic experiences, dreams, associations and enactments as they are gathered and given meaning après coup through analytic work. Two concepts were central to the understanding of what took place in the analyses: excorporation and figurability. The paper emphasizes the place of temporality in creating a triadic space in an analysis as it relates the here and now with the there and then in the work of après‐coup. The paper also traces the roots of this modern approach that relates the analyst's work of regression, time, and the creation of a triadic space to Freud's metapsychology.     

Book notes

There is a standard objection against purported explanations of how a language L can express the notion of being a true sentence of L. According to this objection, such explanations avoid one paradox (the Liar) only to succumb to another of the same kind. Even if L can contain its own truth predicate, we can identify another notion it cannot express, on pain of contradiction via Liar-like reasoning. This paper seeks to undermine such ‘revenge’ by arguing that it presupposes a dubious assumption about the linguistic expression of concepts. Successful revenge would require that there be a notion other than truth that plays the same role with respect to concept-expression that truth is naturally thought to play before we are confronted with the Liar paradox.

La vendetta, oh, la vendetta?Revenge, oh revenge

è un piacer serbato ai saggi.?is a pleasure reserved for the wise.

[…] il fatto è serio …?[…] the case is serious …

ma credete si farà.?but trust me, I'll take care of it.

Se tutto il codice dovessi volgere,?If I have to turn over the whole law-book,

se tutto l'indice dovessi leggere,?if I have to read through the whole index,

con un equivoco, con un sinonimo?with an equivocation, with a synonym

qualche garbuglio si troverà.?I'll find some way to tangle things up.

[…] il birbo Figaro vinto sarà.?[…] that rascal Figaro will be defeated.

Dr Bartolo, from da Ponte's libretto to Mozart's The Marriage of Figaro