Paper Name :- Literary
Criticism
Name :-
Avani N. Dave
Roll No.
:- 2
Semester :- M.A
1
Topic
:- " Catharsis ''
Date
:- 17/10/12
Year :- 2012-2013
Submitted
to
:- Dr. Dilip Barad
Department of English,
Bhavnagar University
Aristotle's concept of catharsis
The catharsis theory
originated with Aristotle and his play Poetics. Aristotle believed that when
people viewed tragedy in plays, it gave them an emotional release. Any negative
feelings that they may feel such as fear or anger, were purged when they view
characters in tragic events. This theory has been carried over into modern day
mass media. It is used to justify the increase in the amount of violence we see in the media.
The Meaning of
Catharsis :-
‘‘First,
there has been age- long controversy about Aristotle’s meaning, though it has
almost always been accepted that whatever he meant was profoundly right. Many,
for example, have translated. It is bad to be selfishly sentimental, timid
Catharsis as ‘Purification’, ‘correction or refinement’, ‘Reinigung’ , or the
like. It has been suggested that our pity and fear are ‘purified’ in the
theatre by , disinterested or impartial. It is bad to selfishly sentimental,
timid, and querulous; but it is good to pity Othello or to fear for Hamlet. Our
selfish emotion has been sublimated. All this is most edifying; but it does not
appear to be what Aristotle intended.
There as strong evidence that catharsis means, not ‘Purification but
‘Purgation’. A medical metaphor. Yet, owing to changes in medical thought,
‘purgation’ has become radically misleading to modern minds. Inevitably we
think of purgatives and complete evacuations of water products; and then
outraged critics ask why our emotions should be so ill-treated.
“ But Catharsis
means ‘purgation’, not in the modern, but in the order, wider English sense
which includes the partial removal of excess ‘homours’. The theory is as old as
the school of Hippocrats that on a due balance. Of these humours depend the
health of body and mind alike.” –
F.L.Lucas.
To translate
Catharsis is purgation today is misleading owing to the change of meaning which
the word has undergone. The theory of humours is outdated in the medical
science. ‘purgation’ has assumed different meaning. It is no longer what
Aristotle has in mind. Therefore, it would be more appropriate to translate
Catharsis as ‘moderating’ or ‘tempering’ of the passions. But such translation,
as F.L.Lucas suggests, ‘keep the sense, but loss the metaphor.’ Anyway, when it is not possible to keep up
both, the meaning and the metaphor it is better to maintain the meaning and
sacrifice the metaphor in translating Catharsis as ‘moderating’ or ‘temptaing’.
The passions to
be moderated are these of pity and fear. The pity and fear to be moderated are,
again of specific kind. There can never be an excess in the pity that
results into a useful action. But there can be too much of pity as an intense
and helpless feeling, and there can be also too much of self-pity which is not
a praise-worthy virtue. The Catharsis or moderation of such pity ought to be
achieved in the theatre or otherwise when possible, for such moderation keeps
the mind in a healthy state of balance.
Similarly, only
specific kinds of fear are to be moderated. Aristotle does not seem to have in
mind the he fear of horrors on the stage which as Lucas suggests are “supposed to have made women miscarry with terror in the
theatre”. Aristotle specially mentions ‘sympathetic fear for the characters’. “
And by allowing free vent to this in the theatre, men
are to lesson, in facing life thereafter, their own fear of the general dread
of destiny.” F.L Lucas
Catharsis established tragedy as a drama of
balance. Aristotle writes that the function of tragedy is to arouse the
emotions of pity and fear, and to affect the Catharsis of these emotions.
Aristotle has used the term Catharsis only once, but no phrase has been handled
so frequently by critics, and poets. Aristotle has not explained what exactly
he meant by the word, nor do we get any help from the Poetics. For this reason,
help and guidance has to be taken from his other works. Further, Catharsis has
three meaning. It means ‘purgation’, ‘purification’, and ‘clarification’, and
each critic has used the word in one or the other senses. All agree that
Tragedy arouses fear and pity, but there are sharp differences as to the
process, the way by which the rousing of these emotions gives pleasure.
Catharsis has been taken as a medical metaphor, ‘purgation’, denoting a pathological effect on the soul similar to the effect of medicine on the body. This view is borne out by a passage in the Politics where Aristotle refers to religious frenzy being cured by certain tunes which excite religious frenzy.
Catharsis has been taken as a medical metaphor, ‘purgation’, denoting a pathological effect on the soul similar to the effect of medicine on the body. This view is borne out by a passage in the Politics where Aristotle refers to religious frenzy being cured by certain tunes which excite religious frenzy.
In Tragedy:
“…pity and fear, artificially stirred the latent pity and fear which we bring with us from real life.”
In the
Neo-Classical era, Catharsis was taken to be an allopathic treatment with the
unlike curing unlike. The arousing of pity and fear was supposed to bring about
the purgation or ‘evacuation’ of other emotions, like anger, pride etc. As
Thomas Taylor holds:
“We learn from the terrible fates of evil men to avoid the vices they manifest.”
F. L. Lucas rejects the idea that Catharsis is a medical metaphor, and says that:
“The theatre is not a hospital.”
Both Lucas and Herbert Reed regard it as a kind of safety valve. Pity and fear are aroused, we give free play to these emotions which is followed by emotional relief. I. A. Richards’ approach to the process is also psychological. Fear is the impulse to withdraw and pity is the impulse to approach. Both these impulses are harmonized and blended in tragedy and this balance brings relief and repose.
The ethical interpretation is that the tragic process is a kind of lustration of the soul, an inner illumination resulting in a more balanced attitude to life and its suffering. Thus John Gassner says that a clear understanding of what was involved in the struggle, of cause and effect, a judgment on what we have witnessed, can result in a state of mental equilibrium and rest, and can ensure complete aesthetic pleasure. Tragedy makes us realize that divine law operates in the universe, shaping everything for the best.
During the Renaissance, another set of critics suggested that Tragedy helped to harden or ‘temper’ the emotions. Spectators are hardened to the pitiable and fearful events of life by witnessing them in tragedies.
Humphrey House rejects the idea of ‘purgation’ and forcefully advocates the ‘purification’ theory which involves moral instruction and learning. It is a kind of ‘moral conditioning’. He points out that, ‘purgation means cleansing’.
According to ‘the purification’ theory, Catharsis implies that our emotions are purified of excess and defect, are reduced to intermediate state, trained and directed towards the right objects at the right time. The spectator learns the proper use of pity, fear and similar emotions by witnessing tragedy. Butcher writes:
“The tragic Catharsis involves not only the idea of emotional relief, but the further idea of purifying the emotions so relieved.”
“We learn from the terrible fates of evil men to avoid the vices they manifest.”
F. L. Lucas rejects the idea that Catharsis is a medical metaphor, and says that:
“The theatre is not a hospital.”
Both Lucas and Herbert Reed regard it as a kind of safety valve. Pity and fear are aroused, we give free play to these emotions which is followed by emotional relief. I. A. Richards’ approach to the process is also psychological. Fear is the impulse to withdraw and pity is the impulse to approach. Both these impulses are harmonized and blended in tragedy and this balance brings relief and repose.
The ethical interpretation is that the tragic process is a kind of lustration of the soul, an inner illumination resulting in a more balanced attitude to life and its suffering. Thus John Gassner says that a clear understanding of what was involved in the struggle, of cause and effect, a judgment on what we have witnessed, can result in a state of mental equilibrium and rest, and can ensure complete aesthetic pleasure. Tragedy makes us realize that divine law operates in the universe, shaping everything for the best.
During the Renaissance, another set of critics suggested that Tragedy helped to harden or ‘temper’ the emotions. Spectators are hardened to the pitiable and fearful events of life by witnessing them in tragedies.
Humphrey House rejects the idea of ‘purgation’ and forcefully advocates the ‘purification’ theory which involves moral instruction and learning. It is a kind of ‘moral conditioning’. He points out that, ‘purgation means cleansing’.
According to ‘the purification’ theory, Catharsis implies that our emotions are purified of excess and defect, are reduced to intermediate state, trained and directed towards the right objects at the right time. The spectator learns the proper use of pity, fear and similar emotions by witnessing tragedy. Butcher writes:
“The tragic Catharsis involves not only the idea of emotional relief, but the further idea of purifying the emotions so relieved.”
The basic defect
of ‘purgation’ theory and ‘purification’ theory is that they are too much
occupied with the psychology of the audience. Aristotle was writing a treatise
not on psychology but on the art of poetry. He relates ‘Catharsis’ not to the
emotions of the spectators but to the incidents which form the plot of the
tragedy. And the result is the “clarification” theory.
The paradox of pleasure being aroused by the ugly and the repellent is also the paradox involved in tragedy. Tragic incidents are pitiable and fearful.They include horrible events as a man blinding himself, a wife murdering her husband or a mother slaying her children and instead of repelling us produce pleasure.
The paradox of pleasure being aroused by the ugly and the repellent is also the paradox involved in tragedy. Tragic incidents are pitiable and fearful.They include horrible events as a man blinding himself, a wife murdering her husband or a mother slaying her children and instead of repelling us produce pleasure.
Aristotle
clearly tells us that we should not seek for every pleasure from tragedy, “but
only the pleasure proper to it”. ‘Catharsis’ refers to the tragic variety of
pleasure. The Catharsis clause is thus a definition of the function of tragedy,
and not of its emotional effects on the audience.
Imitation does not produce pleasure in general, but only the pleasure that comes from learning, and so also the peculiar pleasure of tragedy. Learning comes from discovering the relation between the action and the universal elements embodied in it. The poet might take his material from history or tradition, but he selects and orders it in terms of probability and necessity, and represents what, “might be”. He rises from the particular to the general and so is more universal and more philosophical. The events are presented free of chance and accidents which obscure their real meaning. Tragedy enhances understanding and leaves the spectator ‘face to face with the universal law’.
Imitation does not produce pleasure in general, but only the pleasure that comes from learning, and so also the peculiar pleasure of tragedy. Learning comes from discovering the relation between the action and the universal elements embodied in it. The poet might take his material from history or tradition, but he selects and orders it in terms of probability and necessity, and represents what, “might be”. He rises from the particular to the general and so is more universal and more philosophical. The events are presented free of chance and accidents which obscure their real meaning. Tragedy enhances understanding and leaves the spectator ‘face to face with the universal law’.
Thus according to this interpretation, ‘Catharsis’ means clarification of the essential and universal significance of the incidents depicted, leading to an enhanced understanding of the universal law which governs human life and destiny, and such an understating leads to pleasure of tragedy. In this view, Catharsis is neither a medical, nor a religious or moral term, but an intellectual term. The term refers to the incidents depicted in the tragedy and the way in which the poet reveals their universalsignificance.
The clarification theory has many merits. Firstly, it is a technique of the tragedy and not to the psychology of the audience. Secondly, the theory is based on what Aristotle says in the Poetics, and needs no help and support of what Aristotle has said in Politics and Ethics. Thirdly, it relates Catharsis both to the theory of imitation and to the discussion of probability and necessity. Fourthly, the theory is perfectly in accord with current aesthetic theories.
According to Aristotle the basic tragic emotions are pity and fear are painful. If tragedy is to give pleasure, the pity and fear must somehow be eliminated. Fear is aroused when we see someone suffering and think that similar fate might befall us. Pity is a feeling of pain caused by the sight of underserved suffering of others. The spectator sees that it is the tragic error or Hamartia of the hero which results in suffering and so he learns something about the universal relation between character and destiny.
To conclude,
Aristotle's conception of
Catharsis is mainly intellectual. It is neither didactic nor theoretical,
though it may have a residual theological element. Aristotle's Catharsis is not
a moral doctrine requiring the tragic poet to show that bad men come to bad
ends, nor a kind of theological relief arising from discovery that God’s laws
operate invisibly to make all things work out for the best.
