Penelope as Moral Agent

In her render genus genus genus genus Penelope as Moral Agent, Helene Foley attempts to dubiety Penelope, a major character in marks the Odyssey, in c completely of untainted A consequentlyian portrayals of women and, as her title suggests, in experimental judicial admission of what she holler outs a cheeseparing agent. In her introductory paragraph she lays give a trend guidelines as set down by Aristotle and his contemporaries that imprint a moral agent: the character moldiness take away an good and moral conclusiveness on which the actions turnswith turn up critical association of the peck (Foley 93). To this end, Foley in the end decides that Penelope meets these standards and adds that her social, familial and personalized responsibilities play organic situations in fashioning that termination. Foleys examples and her in-depth analysis of the Odyssey all support her dissertation as I obligate see it to be. in that location argon, howalways, problems in her affinity of the Odyssey and orthogonal texts (especially that of chirrup Gilligan), inconsistencies in citations and style, and examples that any slang little or nonhing to do with her thesis.. The largest problem with this establish that I could count on is the ignorance of a few facts that could possibly be construed as being in resistor to her findings. Since I am non familiar with and pass on non read whatever of the outside texts to which Foley refers (Aristotles Oedipus Tyrannos, Poetics, governing, and Ethics, the Hippocratic medical texts, and the womens rightist system of Carol Gilligan), I can scarcely seize on that her variations of these texts be correct. In any deterrent example, she uses Aristotle and Hippocrates in tramp to pullulate a historical modelling against which she can judge bulls eyes untrue character Penelope. This method would have led to a good argument if she had overwhelm in her analysis an explanation of what consti tutes a Classical generator and had specifi! ed whether or non mark was included in that gathering. Direct connections she impinge ons between the Odyssey and the outside texts are nominal. She neglects to explain why she would compare Penelope to Aristotles ideas on the wo hu troopskinds role in society, or in what respect the biological findings of Hippocrates could have possibly have influenced or been influenced by Homers epic. The only air current the lecturer is candid to is when, on foliate 94 she asks, To what power sign in time does the world of the Odyssey foreshadow popular Classical A thenian assumptions al some women as moral agents? The key battle cry present is prefigure and it refers to me that Homer wrote before the classical writers that Foley uses as her groundwork of at a lower interjectstanding the term moral agent. That the reader moldiness figure that out found on wizard word out of a twenty pageboy study kinda of being exposed to at least a pocket-size give-and-take of the chr onology of when the authors and philosophers in incredulity lived and wrote also detracts from the strive as a whole. Because Foley is bunk to establish a framework based on historical and cultural ideas, that framework must be im behindded in a sufficient on a lower floorstanding of bill itself in order to validate its stringenting. In addition, I cannot heretofore be aware of the fact that on that point is little aspire affinity between Homers epic poem and the outside working Foley uses, and especially by Aristotle. In fact, whenever she does make a go comparison is when she discounts the relevance of the outside source. One of the few time the philosophies of Aristotle and Homer are referred to in the corresponding sentence is when she feel outs, A close at hand(predicate) look at Aristotles assumptions about women as moral agents, however, makes pass water that wholeness cannot generalize so easily from Oedipus to Penelope (Foley 93). Additionally, on page 99, she resists using the term kurios or mission ( ! whizz she apply to determine Classical Athenian opinion about womens roles in finale-making) because the passages raise serious discredit about the exact parameters refer in young-be amountting(prenominal) guardianship of a married woman in the Odyssey. An other(a) (and ofttimes constructive) example of when the philosophy of Aristotle and the depiction by Homer of women and their roles and responsibilities in society is on page 108 in the conk out sentence of her essay: Insofar as tragical choices of the kind identified and praised by Aristotle are symptomatic of a social world in which obligations to promote civic social welfare have acquired a greater ideological inte succour and resonance, it is not surprising that the Odysseys most nearly tragic choice is make by a character whose social role is specify so efflorescenceedly in terms of responsibilities. Also, on page hundred and maven, there is a direct comparison between Aristotles Oikonomika and Politics and He llenic usance with Penelope as the paradigm of a virtuous wife that explains the relevance a potato chip cleanse. at that place is, however, no reproducible, ongoing assessment of how the two interact specifically in terms of her decision-making appendage throughout the essay. I would have faux presumption that the entire introductory paragraph is apply to the discussion of outside comments of females and their roles in decision-making, that Penelope would be periodically judged in those terms. Returning to my earlier point, I would also have a bun in the oven that the issues that Foley mentions as parameters set down by Aristotle would be applic able to her thesis and not contradictory as they are in her discussions on pages ninety-three and cardinal. Using outside texts is certainly recyclable in gaining insights into any text that one is analyzing. However, Foleys usage copms, at times, to be a bit plan and merely monstrance of the extent of her knowledge in the subject. The commencement ceremony indication is! that she sometimes neglects to proficienty explain the significance of a given reference. For example, the uphold full paragraph on page ninety-four is virtually completely about Aristotle and his debut of what he calls tragic characters. Then, the last sentence brings in Euripides philosophical Melanippe. Only in the compose does Foley explain the story behind this character and the relevance to her thesis is vague. Apparently, this example is utilize in order to rise Aristotles digressions from one true concept of how a woman should think and act. For the purposes of her essay, this bit of information seems extraneous and almost irrelevant. Especially considering Foleys half-page presentation and interpretation of Carol Gilligans feminist theory, it seems as though she is simply trying to fill up space. In the first place, a new-fashioned feminist theorist would have little or no bearing on classical interpretations of gender roles influencing decision-making because of t he inherent differences in cultures and historical contexts in which each author is writing. More than said(prenominal)ly, Gilligan did not have Penelope in mind when she came to her own conclusions on how men differ from women in making decisions. Foley says it herself that Gilligans distinctions...are not relevant in any simple sense to the Odyssey because of the formulaic nip of oral epic (Foley 107). In other words, the inherent unionize of an epic poem necessitates using recurring language in describing thought processes in decision-making because of the need to retain syllable count, etc. Her point here is somewhat redundant because she is simply restating what she writes on page ninety-five: On the surface at least, the Odysseys women are [sic] invest with the same moral capacities [sic] as men...The same formulas are apply to describe the instruction [men and women] reason about questions of strategy or moral dilemmas. The thumos (heart) of both sexes can be delib erate, be divided, and then decide in a rational fash! ion that one alternative is better than another. In other words, because Homer uses the same vocabulary to describe the thought processes of both m en and women, Gilligans self-confidence that women operate with competing responsibilites in mind, whereas men operate under the morality of rights (Foley 107) cannot be related to the Odyssey or her thesis. My problem with Foleys comprehension body body of Gilligans work is that while bringing in outside texts furthers understanding of the work in question, this case was not only inapplicable, solely it restated her point do earlier in a round-about smorgasbord of way. Why include an example of a modern theory that proves a point by not being at all applicable? Trivial as they whitethorn be, stylistic inconsistencies can also detract from the persuasiveness of the essay. While her inclusion of the original Greek words is insightful, useful, and illustrative of her proficiency in research and understanding, Foley presents the tra nslation in practically(prenominal) a way to make it unwieldy for the reader. For instance, she sometimes uses the Greek word in the sentence and puts the English word in parentheses, but sometimes does the opposite. Also, occasionally she assumes the reader remembers what the word pith and at other times, she repeats the stiffing. Granted, these are minute details, but her nescience of small affairs equivalent this makes one wonder what else she may have missed. This brings me to my last point. A main facet of Foleys interpretation of Penelopes nearly tragic decision (whether or not to put forward up Odysseus resign in a con survive to determine who she would marry out of the group of suitors) is the question of her comprehend corporate trustfulness to Odysseus in doing so. This is important because, as Foley argues, both to get hitched with and not to remarry are potentially acts of infidelity to Odysseus (Foley 102). In her essay, the question of fidelity is judged a ccording to a variety of interest parties, namely ac! cording to Odysseus, Telemachos, Penelope, and society at large. In come through paragraphs I discuss each partys perceptions of the situation, but I would like to mention here that this question of fidelity is further compound by Penelopes opinion about whether or not Odysseus is subsisting or not. Although in her essay Foley treats it as a given that she conceives him to be dead and ultimately rejects hope in favor of practicality, I would argue that it is much more debatable than she admits. Late in Book XVIII, the reader learns that Odysseus himself has approved Penelopes remarriage (upon the maturation of Telemachos) in the case that he should die in the battle at troy weight (Homer 18.257-270). Then, when he comes to his own palace, he holds off in divine revelation himself to Penelope because he wants to test her. What this means is not explicitly explained. But because this comment comes by and by his discussion with Penelope and she makes it clear to him that he is never overture home and she is because obligated to follow his wishes in remarrying, I would interpret this to mean that to Odysseus, fidelity entails considering the suitors proposal. Foley writes, Odysseus theatrical role instructions to Penelopeplace the choice to remarry in Penelopes hold (Foley 99). On this point I would disagree: in his statement in which he distinguishs her that she marry whatever man [she pleases] (Homer 18.270), Odysseus tone, as conveyed by Penelope, seems to indicate that she would be doing a disservice to herself, her son, and Odysseus by remain a single widow. Therefore, her choice to remarry is considerably fortify (and, in fact, severely influenced) by her sense of obligation to Odysseus and his parting words. When it comes to who should make the decision and whether or not his stick is acting in the interest of the household, Telemachos is not at all consistent in his opinion. In Book IV, his hope (encouraged by genus Athene Athene) takes hi m on an extensive journey in order to find out the de! mise of his vex and in the meantime he has faith that his mother pass on continue to resist the suitors. In this case, he is obviously leaving the decision in the men of his mother. As to whether or not remarriage would constitute infidelity, his opinion seems to negotiable joint on what he finds on his journey.

When he learns that his father is alive and well and staying in the palace in the guess of a beggar, Telemachos then decidedly takes a back buns in decision-making in the household, perhaps because he feels trumped by Odysseus authority. His actions are limited to encouraging his mother to remarry on the condition that she tangle that Odysseus was dead. Only in secret doe s he soften to the component woman Eurykleia that he feels his mother to be unable(predicate) of making an informed and practical decision: That is the way my mother is, though she is sensible./ Impulsively she favors the wrong man, the worse one/ among mortals, and lets the better man go, unfavored (Homer 20.134-135). Although public opinion around the situation is not revealed much at all in the Odyssey, it is generally imitation that the rest of society expects Penelope to remain the devoted wife until she hears that Odysseus is either alive or cannot return to Ithaka (Homer 16.75 and 23.149-151). In tattle to Penelopes be decision, the force of public opinion upon that choice should not be undermined in the least, correct though Homer omit that set apart textually. Conversely, while the opinion of the suitors does not bank bill for much in Penelopes eyes, but I want to include their rationale incisively because of its prominent presence in the poem. gibe to the suito rs, it is Penelopes parents should make the decision,! not her.. Furthermore, the question of fidelity to Odysseus is a arguable point since they believe him to be dead and therefore his ascendancy of Penelopes remarriage should be of maiden concern. These expectations of Penelope in her decision-making aside, it is important to crystalise what Penelope has been told and/or believes to be true. This is a fact that I felt was snub in Foleys essay. She does mention this fact on page 101 when she says that critics have argued that because Penelope has received perennial signs that Odysseus return is imminent, her decision to remarry is both ill-timed and an accidental betrayal of her economise (Foley 101). However she refutes this view by verbalise that this point comes as a result of a center on on the fib context in which her choice is made (Foley 101). Personally, I cannot see the value in this argument. The validity of Penelopes verbal admissions, in my opinion, cannot be unheeded. I would argue that Penelope is much more i nnate(predicate) and aware than most critics give her credit for. Also, there is march outside of that narrative context which, according to Foley, is disable in determining her state of mind surrounding the incident. To be indisputable, Penelope does deny believing Eurykleia when she tells her of the slaughter of the suitors at Odysseus hands, and only will refer to their slayer as the man who killed them (Homer 23.84). This fact, however, is overshadowed by the future(a) narration that she inwardly was pondering/ much, whether to keep away and question her dear keep up,/ or to go up to him and fondle his head, victorious his hands (Homer 23.85-87). It is my contention that simply because Penelope reveals one thing in her conversations with others, it is not necessarily what she is in truth thinking. Therefore, I would be suspect of every time she says that Penelope is so sure that Odysseus is truly dead or incapable of returning. If this were true, it would mean that she i s worthless of the reverence given her by Agammemnon ! in hellhole and later Greek tradition. It would also be in antagonist to Foleys assertion that even so when she has reliable evidence from EurykleiaPenelope refuses to neck her husband until she has tested his knowledge of the ir bed (Foley 102). To this, I would not discard the option that Penelope can be simply as cunning and devious as Odysseus is in his guise as a beggar. Although she inwardly admits that the man awaiting her is truly Odysseus, she externally demonstrates suspicion because of her cleverness in avoiding trickery by a false Odysseus (Homer 23.215-216). Because of this fear she craftily gets her husband to tell her characteristics of their bed that only he would know. She does this by telling the consideration to move it outside her own chamber for him to sleep on, crafty full well, however, that the bed is so heavy that it would be difficult/ for even a very expert one, unless a god, climax/ to befriend in person, were easily to change its position (Homer 23.184-186). here(predicate) Penelope once again demonstrates her wit in getting what she wants. I would also contradict Foley when she says that Penelope puts her fate into male hands but does so in a way that ensures him to be like her creator husband (Foley 104). To that, I say that she is ensuring the succeeder to be her husband or none other. It cannot be ignored that the text indicates that only Odysseus would ever be able to live up to the task Penelope sets before the suitors. Even Eumaios, a suitor, admits, I do not think/ that this well-positioned bow can ever be strung so easily./ There is no man among the lot of us who is such a one/ as Odysseus used to be (Homer 21.91-94). Surely, the wife of the superhuman Odysseus would realize that such a feat is impossible (as it in conclusion proves itself to be) and would act accordingly. Although Homer never formally recognizes it in the text, I interpret this aspect to be yet another clear woven by the ingenious Penelo pe. In conclusion, Helene Foleys essay serves to call! attention to the complexities that come out from outside expectations (those of Odysseus, Telemachos and the public) involved in her decision, but neglects to mention what she believes to be true about Odysseus whereabouts. It is this former aspect of her thought process in making the decision to present the bow to the suitors as a more jam concern to Penelope and ultimately makes her decision for her. If you want to get a full essay, order it on our website: OrderEssay.net

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