University of South Florida Scholar Commons Graduate Theses and Dissertations Graduate School 3-20-2014 Aeschynē in Aristotle's Conception of Human Nature Melissa Marie Coakley University of South Florida, [email protected] Follow this and additional works at: https://scholarcommons.usf.edu/etd Part of the Philosophy Commons Scholar Commons Citation Coakley, Melissa Marie, "Aeschynē in Aristotle's Conception of Human Nature" (2014). Graduate Theses and Dissertations. https://scholarcommons.usf.edu/etd/4999 This Dissertation is brought to you for free and open access by the Graduate School at Scholar Commons. It has been accepted for inclusion in Graduate Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. Aeschynē in Aristotle’s Conception of Human Nature by Melissa M. Coakley A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy Department of Philosophy College of Arts and Science University of South Florida Major Professor: Joanne Waugh, Ph.D. Bruce Silver, Ph.D. Roger Ariew, Ph.D. Thomas Williams, Ph.D. Date of Approval: March 20, 2014 Keywords: Shame, Anaeschyntia, Aidōs, Aischynē, Ancient Greek Passions Copyright © 2014, Melissa M. Coakley DEDICATION This manuscript is dedicated to my husband Bill Murray and to my parents: Joan and Richard Coakley. Thank you for your endless support, encouragement, and friendship. To Dr. John P. Anton, I have learned from you the importance of having a “ton of virtue and a shield of nine layers for protection from the abysmal depths of vice.” Thank you for believing in me, my dear friend. ACKNOWLEDGMENTS I wish to sincerely express my deepest gratitude to my Major Professor, Dr. Joanne Waugh. The privilege and honor of working with you, Professor Waugh, has been one of the highlights of my graduate student experience. I would also like to take this opportunity to recognize my Committee Members: Dr. Roger Ariew, Dr. Thomas Williams, and Dr. Bruce Silver. The support, guidance, and suggestions that I have received from my Committee has served me in more ways than I could ever put into words. Professor Silver I am especially grateful for your comments and revisions. Thank you for everything. TABLE OF CONTENTS ABSTRACT ..................................................................................................................... iii PREFACE ....................................................................................................................... 1 CHAPTER I: INTRODUCTION ........................................................................................ 8 Background of the Problem .................................................................................. 8 Aeschynē and Aidōs ........................................................................................... 25 History of Aeschynē and Aidōs ........................................................................... 33 Aeschynē in the Corpus ..................................................................................... 36 Aidōs in the Corpus ............................................................................................ 47 My Contribution to this Problem .......................................................................... 53 Outline of Subsequent Chapters ......................................................................... 54 CHAPTER II: THEORY OF PASSIONS ........................................................................ 56 The Importance of Ta Pathē to Aristotle’s Conception of Human Nature ........... 56 Problems with Translation and Cultural Interpretations ...................................... 62 Aristotle’s Treatment of Ta Pathē ....................................................................... 65 The Passionate Aspects of Aeschynē ................................................................ 83 Chapter Summary .............................................................................................. 88 CHAPTER III: AESCHYNĒ AS DISTINCT FROM AIDŌS ............................................. 90 History of the Issue ............................................................................................. 90 Key Differences between Aeschynē and Aidōs .................................................. 94 Lexis ........................................................................................................ 94 Bodily Conditions ..................................................................................... 99 Retrospective vs. Future Directed Nature .............................................. 100 Voluntary, Involuntary, and Choice ........................................................ 103 Reasoning Faculty vs. Spirited Faculty .................................................. 104 Aeschynē is Felt in Front of Those Believed to be Ethical ..................... 105 The Opinions of Various Aristotelian Scholars ....................................... 106 The Telos of Aeschynē and Aidōs ......................................................... 110 Chapter Summary ............................................................................................ 112 CHAPTER IV: AESCHYNĒ AS A CIVIC VIRTUE ....................................................... 114 Political Aspects of Aeschynē ........................................................................... 114 Ethical Aspects of Aeschynē ............................................................................ 124 i Overview and Conclusions ............................................................................... 131 Implications for Understanding Aristotle’s Conception of Human Nature ......... 140 REFERENCES ............................................................................................................ 143 ii ABSTRACT This dissertation provides a thorough examination of the role of aeschynē (as distinct from aidōs) in Aristotle’s conception of human nature by illuminating the political and ethical implications of shame and shamelessness and the effect of these implications in his treatises. It is crucial, both to one’s own personhood and eudaimonia as well as to the existence of a just and balanced state, that aeschynē be understood and respected because of the self-evaluating ability that it maintains. The aim of this work is to show that a recognition and appreciation of aeschynē as understood in Aristotle’s conception of human nature simultaneously leads to eudaimonia and away from the dangerous state of anaeschyntia (shamelessness). Aeschynē is required in order to create a better existence both on the personal level and on the larger level of social community. The function and responsibility of aeschynē in Aristotle’s work is recognized in its full potential as a civic virtue: specifically, metriopatheia. Metriopatheia, which is aeschynē properly energized through phronesis, acts as a tool allowing one to moderate her passions. It is essential to recognize Aristotle’s use of aeschynē as metriopatheia because it sheds new light on Aristotle’s conception of human nature. The rational human soul, according to Aristotle, is always striving for full actuality. The goal of human life, like all life for Aristotle, is proper function with excellence. Aeschynē as metriopatheia is responsible for the moderation of one’s iii passions thus promoting aretē. Aeschynē offers insight into the opinions of those who are ethical and thus produces right reason in actions. One who is anaeschyntia cannot reach her full potentiality nor can she be a contributing member of the political community, the koinōnia. iv PREFACE This dissertation Aeschynē in Aristotle’s Conception of Human Nature grew out of an intense curiosity about ta pathē (the passions) and an admiration for the way that Aristotle presents them. The passions are well represented in Aristotle’s work and understanding them is indispensible to understanding his conception of human nature. Although I am captivated by Aristotle’s discussion of the social and political aspects of the passions I realized that I needed to focus on one specific passion. Shame immediately stood out as both fascinating and in need of further attention. An urgent problem occurred to me as I noticed that some English translations of ‘shame’ referred to aeschynē and some to aidōs. In almost every instance these terms are translated in Aristotle’s work without distinction as ‘shame’. I argue that the Greek ‘shame’-terms – at least in Aristotle’s work – are unique.1 Aidōs is best translated as awe or modesty. Aeschynē, on the other hand, should be translated as shame or a sense of shame. Further research produced several arguments in favor of the conflation between the terms. But, in the midst of these arguments I noticed a few small mentions that support viewing aeschynē and aidōs as unique. I did not see anything overwhelming to 1 I rely solely on the translations that appear in The Complete Works of Aristotle: The revised Oxford translation, edited by Jonathan Barnes (Volume 1 and 2), 1984 Princeton, N.J.: Princeton University Press. The major works I consult in these volumes are the Nicomachean Ethics translated by W.D. Ross and revised by J.O. Urmson, the Rhetoric translated by W. Rhys Roberts, the Politics translated by B. Jowett, and the De Anima translated by J.A. Smith. 1 this effect as most discussions regarding the difference between aeschynē and aidōs were reduced to footnotes. With this project