Abstract
Rage opens The Iliad. Here is Robert Fagles’ English translation: ‘Rage — Goddess, sing of the rage of Pelus’s son, Achilles’.1 Western culture’s epic story of war begins with the emotion of an individual mortal and ends 24 books later with the burial of Achilles’ Trojan rival, Hector. ‘The rage of Achilles’, writes Bernard Knox, ‘— its cause, its course and its disastrous consequences — is the theme of the poem, the mainspring of its plot’.2 That one word, rage, looms then balloons into something much larger than Achilles himself. The presence of rage spawns a full world of emotions — fear, panic, despair, love, hatred, grief, pity, fascination, lust, resentment, awe, respect, pride — radiating from Achilles to his fellow Achaeans and enemy Trojans, even to the gods themselves. The poem offers a map of common emotions grown monumental, each a definite location on that map, a node in the larger drama. For Homer, mapping the world of emotion means mapping a world at war. Rage invites us into the all-encompassing world of epic warfare — its causes, its course, and its disastrous consequences. Like war, and inextricably bound to it, the emotion of rage in The Iliad both composes and shreds the map of the world.
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Notes
Simone Weil, ‘The Iliad, or the Poem of Force’ (1939), in Chicago Review, 18.2 (1965), 5–31. https://d358g57815banh.cloudfront.net/SY3yQ6rm5uW_Fq4j67dc6wJ9d89IS.pdf. Accessed 25 April 2014.
Adam Smith, A Theory of Moral Sentiments. To see how Smith’s vision of sentiment plays out in the setting of the American War of Independence, see Sarah Knott, Sensibility and the American Revolution (Chapel Hill: University of North Carolina Press, 2009). For a broad view of the work of sentiment in the Atlantic world, 1700–1800, especially among a waning warrior class, see Julie Ellison, Cato’s Tears: The Making of Anglo-American Emotion (Chicago: University of Chicago Press, 1999).
James Chandler, An Archeology of Sentiment; The Sentimental Mode in Literature and Cinema (Chicago: University of Chicago Press, 2013), xv–xvi.
Judith Butler, Frames of War: When is Life Grievable? (London and New York: Verso, 2010), 67. Butler is referring to interpretation. Ramsey glosses her thought in a way that makes it apt here: ‘Interpretation occurs through the normative schemes of intelligibility or frames that surround media images and reports of war, directing what can be seen and heard of war and allowing recognition of lives caught up in war as grievable or worthy of our sympathy’.
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© 2015 Mary Favret
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Favret, M. (2015). Afterword: Locating Emotions, Locating Wars. In: Downes, S., Lynch, A., O’Loughlin, K. (eds) Emotions and War. Palgrave Studies in the History of Emotions. Palgrave Macmillan, London. https://doi.org/10.1057/9781137374073_15
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DOI: https://doi.org/10.1057/9781137374073_15
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