Raging Achilles: Achiles’ Tragic Flaw

In the Iliad, homers usage Achilles embodies m whatsoever of the characteristics of a crampfish including strength, quickness, leadership, and particularly, endurance. During the Trojan War, Achilles betrothals adventure virtuallyly, destroying and killing every part in his path without any sign of fear or retreat. No Achaean questions his abilities nor do they enquiry his bravery they cite him as one of their greatest warriors without whom they would have confused the war. However, harmonise to Aristotles Nicomachean Ethics, Achilles does not exemplify a man with honest fearlessness at all due to one simple character flaw.Ironically, this acute flaw is mentioned in the first line of the Iliad his spirited liquid body substance. match to Aristotle, a spirited temper prevents heroic men, like Achilles, from attaining a truthful courage because it alters the intentions behind their actions. Closer analysis of Achilles spirited temper and its consequences illustrates that by Aristotles commentary, Achilles does not possess true courage, but merely a resemblance of it. Aristotle begins his argument by classifying a spirited temper as a quality similar to courage, claiming that ira propels a man to remain his fears.Aristotle states nothing makes a man as ready to encounter d vexations as a spirited temper (3. 8. 1116b. 27), implying that a courageous man must be spirited. However, despite these claims, Aristotle counters, stating that possessing a spirited temper does not necessarily mean one automatically acquires true courage. He asserts that while a spirited temper can provide a really courageous man (one with noble intentions) with support, a spirited temper can in addition deter a man from being truly courageous by altering his motives and inducings.Since a spirited temper lends to temper and passion, these often supercede reason and knowledge as the incentive behind the actions of courageous men, much(prenominal) as in the case of Achil les. These emotions then result in a variety of consequences for the owner, including blindness due to vexation, a likeness to beasts, and an obsession with revenge. A close examination of Achilles and his actions reveals how his spirited temper changes his motivation, and consequently inhibits him from being truly courageous in an Aristotelian sense. The basis of a spirited temper is passion, which Aristotle both praises and criticizes.On one hand, anger overcomes fear and gives man the courage to face his fears. However, anger can also influence mans ability to think and dominate his motivations and desires. Thus, anger can catapult man to commit actions not out of courage, but out of passion. For example, in the Iliad, Achilles anger transcends his ability to reason and consequently impels him to engage in battle with the river idol Scamander after being insulted. Even after almost being killed by the river, Achilles anger prevents him from leaving the river and so, he surges onwith high hurdling strides, charging over against the river (21. 42-343). Aristotle states that anger must be experienced under the right hand circumstances and with the right people, and also in the right manner, at the right time, and for the right aloofness of time (4. 5. 1125b. 32-34). In Achilles case, he exhibits none of these. Achilles directs his anger for Hector towards the malign target, the river. In addition, he holds onto his anger longer than he should and simultaneously risks his life. agree to Aristotle, Achilles is therefore short-tempered and does not possess a true courage.His anger overtakes his reasoning abilities, driving him to commit undesirable acts and leaving him without noble intentions. Achilles anger also affects his perceived physical state of being and promote alters his motives by open fireing his desires for revenge. In Aristotles argument, he explains that men provoked by spirited tempers are comparable to beasts and therefore not courageo us. In the Illiad, bulls eye often describes Achilles analogous to an animal. During the battle, Achilles is depicted as rearing like virtually lion (20. 94) and thundering on, on like oxen broad in the brow (20. 560). These descriptions illustrate a lack of restraint and semblance to a wild beast, therefrom further supporting the argument that Achilles is not in fact courageous. Aristotle states that wild beasts are cause by painthus they are not courageous, because they are spurred bya roused temper to pelt along into danger (3. 8. 1116b. 33-36). Achilles epitomizes this Aristotelian approximation by acting in solution to a base emotion anger. Rather than being motivated by reason or knowledge, Achilles allows his anger to stimulate him.Consequently, this anger causes Achilles to lose separate of his humanity and bringing him closer to his animalistic base, which is further reflected in descriptions of his actions. Homer describes how Achilles charged, wild, hurtling toward Aeneas, loosing a savage cry (20. 327). Not but does this portray a baser, less human side of Achilles, but it also supports Aristotles idea that those who rush into danger blinded by their anger do not foresee the perils in store. In this case, despite Aeneas inferiority in ability, he is able to take this opportunity of momentary blindness to attack Achilles.This example illustrates Aristotles argument that Achilles spirited temper makes him similar to nothing to a greater extent than a wild beast lacking true courage. Aristotles definition of courage also states that revenge as motivation corrupts true courage and leaves only a resemblance of courage. Achilles exemplifies a man who allows anger to fuel his desire for vengeance to distort his natural courage and dissolve, leaving only a likeness of courage. Homer describes explicitly that Achilles motivation to image the battle lies in his desire for revenge.Upon learning of Patroclus death, Achilles immediately declares that he will enter the battle. Achilles proclaims, Despite my anguish I will beat it down, the fury upgrade inside me, down by force. But now Ill go and meet that murderer head-on, that Hector who destroyed the dearest life I know (Homer 18. 134-138). After having obstinately refused to enter the battle despite the promises of riches and glory, Achilles allows his desire for revenge to propel him into battle almost instantaneously. In fact, as the battle progresses, Achilles desire for revenge begins to resemble an obsession.He refuses to release his anger towards Hector, stating his desire for revenge even halfway through the battle. Achilles says, But now, PatroclusI shall not bury you, no, not till I drag linchpin here the gear and head of Hector, who slaughtered you (Homer 17. 387-390). This quote illustrates Achilles complete fixation with revenge. Thus, harmonize to Aristotle, he no longer acts through courage, but through obsession. time it is arguable that Achilles lack of fe ar of death makes him courageous, his basic motivations, revenge and anger, again prevent him from being truly courageous in the Aristotelian sense. end-to-end the Nicomachean Ethics, Aristotle states mans incentive as the defining aspect in which to characterize man. In Achilles case, his anger-fueled obsession with revenge motivates and supports his ability to press out therefore, according to Aristotle, Achilles is not guided by reason, but by emotion (3. 8. 1117a. 8). Aristotle further explains that while revenge gives men support and pleasure, it does not imply courage. Aristotle states, Although those who fight for this motive are good fighters, they are not courageous, for it is not the incentive of what is noble that makes them fight (Aristotle 3. 7. 117a. 5). Aristotle concludes his argument by stating that when choice and true purpose guide a spirited temper, a man becomes truly courageous. Achilles, however, motivated by anger and revenge, does not resemble this truly co urageous man. bandage Achilles does not fit this definition, he does nevertheless seem to have some form of courage arisen from his spirited temper. Aristotle defines this type of courage as a natural courage. Thus, Achilles does not possess true courage, but rather a natural courage governed by his base emotions.