Aristotle:
(/ˈærɪˌstɒtəl/;[1] Greek: Ἀριστοτέλης Greek pronunciation: [aristotélɛːs], Aristotélēs; 384–322 BC)[2] was a Greek philosopher and scientist
born in the city of Stagira, Chalkidice, on the northern periphery of Classical Greece. His father, Nicomachus, died when Aristotle was a child, whereafter Proxenus of Atarneus became his
guardian.[3] At seventeen or eighteen years of age, he joined Plato's Academy in
Athens[4] and remained there until the age of thirty-seven
(c. 347 BC). His
writings cover many subjects – including physics, biology, zoology, metaphysics, logic, ethics, aesthetics, poetry, theater, music, rhetoric, linguistics, politics and government – and constitute
the first comprehensive system of Western philosophy. Shortly after Plato died, Aristotle left Athens
and, at the request of Philip of Macedon, tutored Alexander the Great beginning in
343 BC.
Aristotle's Poetics:
(Greek: Περὶ ποιητικῆς, Latin: De Poetica;[1] c. 335 BCE[2]) is the earliest surviving work of dramatic theory and the first extant philosophical
treatise to focus on literary
theory.[3] This has been the traditional view for
centuries. However, recent work is now challenging whether Aristotle focuses on
literary theory per se (given that not one poem exists in the treatise) or whether
he focuses instead on dramatic musical theory that only has language as one of
the elements.
Aristotle distinguishes between the genres of
"poetry" in three ways:
·
Matter
language, rhythm,
and melody,
for Aristotle, make up the matter of poetic creation. Where the epic poem makes
use of language alone, the playing of the lyre involves rhythm and melody. Some
poetic forms include a blending of all materials; for example, Greek tragic
drama included a singing chorus, and so music and language were all part of the
performance. These points also convey the standard view. Recent work, though,
argues that translating rhuthmos here as "rhythm" is
absurd: melody already has its own inherent musical rhythm, and the Greek can
mean what Plato says it means in Laws II, 665a: "(the
name of) ordered body movement," or dance. This correctly conveys what
dramatic musical creation, the topic of the Poetics, in ancient
Greece had: music, dance, and language. Also, the musical instrument cited in
Ch 1 is not the lyre but the kithara, which was played in the drama
while the kithara-player was dancing (in the chorus), even if that meant just walking
in an appropriate way. Moreover, epic might have had only literary exponents,
but as Plato's Ion and Aristotle's Ch 26 of the Poetics help
prove, for Plato and Aristotle at least some epic rhapsodes used all three
means of mimesis: language, dance (as pantomimic gesture), and music (if only
by chanting the words).[15]
·
Subjects
Also "agents" in some
translations. Aristotle differentiates between tragedy and comedy throughout
the work by distinguishing between the nature of the human characters that
populate either form. Aristotle finds that tragedy treats of serious,
important, and virtuous people. Comedy, on the other hand, treats of less
virtuous people and focuses on human "weaknesses and foibles".[16] Aristotle
introduces here the influential tripartite division of characters in
superior (βελτίονας) to the audience, inferior (χείρονας), or at the same level
(τοιούτους).[17][18][19]
·
Method
One may imitate the agents through use
of a narrator throughout, or only occasionally (using direct speech in parts
and a narrator in parts, as Homer does), or only through direct speech (without
a narrator), using actors to speak the lines directly. This latter is the
method of tragedy (and comedy): without use of any narrator.
He then identifies the
"parts" of tragedy:
Refers to the "structure of
incidents" (actions). Key elements of the plot are reversals, recognition,
and suffering. The best plot should be "complex" (i.e. involve a
change of fortune). It should imitate actions arousing fear and pity. Thus it
should proceed from good fortune to bad and involve a high degree of suffering
for the protagonist, usually involving physical harm or death. However, new
work also questions these traditional views: Aristotle says in three different
places that tragedy can also go from misfortune to fortune, and the best type
of tragedy in Ch 14 (like Cresphontes) ends happily and is
explicitly ranked by him over Oedipus, which ends with great
suffering.[21]
Actions should be logical and follow
naturally from actions that precede them. They will be more satisfying to the
audience if they come about by surprise or seeming coincidence and are only
afterward seen as plausible, even necessary.
When a character is unfortunate by
reversal(s) of fortune (peripeteia known today in pop culture as a plot
twist), at first he suffers (pathos)
and then he can realize (anagnorisis) the cause of his misery or a way to be
released from the misery.
It is much better if a tragical
accident happens to a hero because of a mistake he makes (hamartia)
instead of things that might happen anyway. That is because the audience is
more likely to be "moved" by it. A hero may have made it knowingly
(in Medea)
or unknowingly (Oedipus).
A hero may leave a deed undone (due to timely discovery, knowledge present at
the point of doing deed). Character is the moral or ethical character in tragic
play. In a perfect tragedy, the character will support the plot, which means
personal motivations will somehow connect parts of the cause-and-effect chain
of actions producing pity and fear.
Main character should be
·
good—Aristotle explains that audiences do not like, for
example, villains "making fortune from misery" in the end. It might
happen though, and might make the play interesting. Nevertheless, the moral is
at stake here and morals are important to make people happy (people can, for
example, see tragedy because they want to release their anger)
·
appropriate—if a character is supposed to be wise, it is
unlikely he is young (supposing wisdom is gained with age)
·
consistent—if a person is a soldier, he is unlikely to be
scared of blood (if this soldier is scared of blood it must be explained and
play some role in the story to avoid confusing the audience); it is also
"good" if a character doesn't change opinion "that much" if
the play is not "driven" by who characters are, but by what they do
(audience is confused in case of unexpected shifts in behaviour [and its
reasons and morals] of characters)
·
"consistently inconsistent"—if a character
always behaves foolishly it is strange if he suddenly becomes smart. In this
case it would be good to explain such change, otherwise the audience may be
confused. If character changes opinion a lot it should be clear he is a
character who has this trait, not a real life person - this is also to avoid
confusion
·
thought (dianoia)—spoken
(usually) reasoning of human characters can explain the characters or story
background
·
diction (lexis)
Lexis is better translated according to some as "speech" or
"language." Otherwise, the relevant necessary condition stemming from logos in
the definition (language) has no followup: muthos (plot) could be done by
dancers or pantomime artists, given Chs 1, 2 and 4, if the actions are
structured (on stage, as drama was usually done), just like plot for us can be
given in film or in a story-ballet with no words.[15]
Refers to the quality of speech in
tragedy. Speeches should reflect character, the moral qualities of those on the
stage. The expression of the meaning of the words.
·
melody (melos) "Melos" can also mean
"music-dance" as some musicologists recognize, especially given that
its primary meaning in ancient Greek is "limb" (an arm or a leg).
This is arguably more sensible because then Aristotle is conveying what the
chorus actually did.[22]
The Chorus too should be regarded as
one of the actors. It should be an integral part of the whole, and share in the
action. Should be contributed to the unity of the plot. It is a very real
factor in the pleasure of the drama.
·
spectacle (opsis)
Refers to the visual apparatus of the
play, including set, costumes and props (anything you can see). Aristotle calls
spectacle the "least artistic" element of tragedy, and the
"least connected with the work of the poet (playwright). For example: if
the play has "beautiful" costumes and "bad" acting and
"bad" story, there is "something wrong" with it. Even
though that "beauty" may save the play it is "not a nice
thing". Spectacle is like a suspenseful horror film.
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