C.J. Pascoe, in her book Dude, You’re a Fag, argues that heterosexuality and dominant masculinity are inextricably linked. In order for boys to assert their masculinity, they must comply with the social processes that Pascoe calls “compulsive heterosexuality.” Compulsive heterosexuality builds on the concept of compulsory heterosexuality, a theory coined by researcher Adrienne Rich which refers to heterosexuality as political institution that enforces heterosexuality on women as a means of ensuring male dominance through “physical, economic, and emotional access” (86), and constructs alternative sexualities as “the other.” Compulsive heterosexuality encompases a myriad of sexualilzed gender performances and rituals, not merely to affirm one’s
Dante emphasizes the differing roles of these women by three mediators. First, he gives Francesca the freedom to defend herself, letting her to have a partial guidance/autonomy; in contrast, Dante delivers his own freedom in the hands of Beatrice, allowing her to have a complete guidance/complete control over the poem. Second, Dante focuses on the physical aspects of love when talking about Francesca’s love story, while he talks about a selfless, spiritual love when referring to his and Beatrice’s love story. Third, Francesca does not take the responsibility of her actions, has a lack of remorse and blames the power of love for her fate, while Dante and Beatrice respect the rules and morals, by only coming together in the afterlife. In other words, they have opposite interpretations of
Throughout The Iliad, Homer highlights the gender inequalities between Helen and her male counterparts Agamemnon, Achilles, and Paris. Homer accentuates the objectification of women through conflicts between male characters. In Book 1, the audience is first introduced to this idea in a speech by the King of Mycenae, Agamemnon. The mighty king demands, “I don 't want to see the army destroyed like this. But I want another prize ready for me right away.
Through Greek Mythology it is possible to learn about the Ancient Greek values or what they believed every person should strive to be. Some examples of Greek values are strength, creativity, leadership, perseverance, justice, confidence, and dominance. Two of the main Ancient Greek values are physical beauty and wisdom. These values are shown through the stories of Aphrodite, Hephaestus, Athena and Daedalus. An example of the Greeks valuing physical beauty is when the Trojan prince was forced to pick who was the most beautiful woman.
The union of both sexes is a notable metaphor in both “Symposium” and “Lysistrata”; however, the nature of the love between the sexes draws a distinction between both works. In Symposium, Aristophanes described how both sexes were so powerful when united; and when they were separated, human beings still strived to be united once more by any means. On the other hand, in Lysistrata the characters were already married and united; however, women found their true strength when they started a psychological war on their men. Even though both works drew the readers’ attention to the need for love, Symposium emphasizes the union of sexes in a way that the characters in Lysistrata will never reach; where love is not only about sex and physical attraction, but it’s also about a healthy relationship occupied with affection and caring.
Socrates claims that he did not consciously corrupt the youth of Athens, and he gives many reasons why he is not at fault for these actions. In his defense to the jury, he tells them that by looking at the facts, they will see Meletus is accusing him of something that is not true. The way Socrates defends himself is well-thought out and logical. He ask Meletus a serious of questions and Meletus answers, Socrates then moves on to the next question to support his claim.
In Homer’s, The Odyssey, demonstrates the battle with Odysseus and the suitors he reclaim his significant other and home. Also, in Ovid’s story of Perseus’s battle to acquires a bride in his Metamorphoses. With the two containing similarities, Homer’s illustration of Odysseus’s encounter contradict with Ovid’s explanation of Perseus’s encounter which homer defends the original Greek virtues of the hero, but Ovid revered and imitates these values. Both heroes are put up against weak opponents who do not come close to their skill level and maturity in battle. Perseus’s adversary Phineas, who is a wimp, but he wants to go on with the battle to fight for his marriage to Andromeda.
“I am not the man, not now: she is the man if the victory goes to her and she goes free,” Creon proclaims (541-42). This statement along with many others found in Antigone represent the ideas of how different genders play a part in ancient Greece. Sophocles powerfully compares the voice of Creon, the Chorus, Ismene, and Antigone to demonstrate the differences of opinion and beliefs surrounding the idea of masculinity and femininity. Through both Creon’s and Antigone’s beliefs surrounding the issues of gender bias and inequality, Sophocles attempts to transform the set definitions of masculinity and femininity that existed in ancient Greece by contrasting what it was then to what he wants it to become.
In addition, the possessive pronoun ‘me’ suggests he is trying to assert his authority, thus highlighting his sexual desire even more. In complete contrast, the speaker in The Altar is ambiguous as Herbert refers to a ‘servant’, (1) which implies anybody could be
Vergil references Horace, Ovid, and other ancient writers quite often. Roman literature through various works of other authors touched on military history confining with tragedy, comedians, and history. In Greek, tragedy, especially in Homer’s work, human existence, and therefore love, is based on divinities. Status of both men and women were important in Greek Literature, but not as important as duties and morals. Homer’s
This male audience would have taken it as a potential threat to “male hegemony that was demonstrably dangerous” (Fletcher 30). Euripides for the better or worst, depending on how the male audience reacted, controversially sobered the viewers into the reality of honoring women. To add, “in Aristophanes 's Frogs, the poet Aeschylus complains that Euripides has made tragedy democratic by allowing his women and slaves to talk as well as the master of the house“(Foley 13). This is unquestionably true, especially with how the play begins.
Along with the belief that women played a secondary role to men in Greek society, the female characters displayed certain traits that could not be shown by the men. In addition, the male characters play the most significant roles in this poem, but without the support of the females in "The Odyssey", Odysseus would not have made it through his journey. The author depicts women as strong subjects, they are real substantive characters. Most women in this poem are treated with the respect and seriousness they deserve. Despite traditions of ancient society, the author characterizes the women as the real counterparts of men, they have real feelings, real plans and are able to accomplish men on their own.
Those in love, therefore, are actively engaged in the process both as initiators and initiates, as contrasted with lovers in Eryximachus’ account, who are mentioned little except as overseen by mantic techne. Experience is crucial to the process of initiation. Diotima’s “Ladder of Love” accordingly centers on the lovers’ own experience, something to which Eryximachus gives little weight. In this process described by Diotima, the lovers start from loving the beauty of one person’s body, then, “realize” (210a, κατανοῆσαι), “reflect upon” (210b, ἐννοήσαντα) it all
What– according to Gilgamesh, Hammurabi, Plato, Thucydides, Confucius, and the Koran– makes a good society? Thanks to the long lasting scriptures of these ancient thinkers and rulers, today, we are fortunate to be given the knowledge to understand the thoughts of sages; who lived thousands of years before us. Through myths, poetry and legal codes, these wise men express their philosophy on what it takes to create a good society. It is evident in all the texts, a presence of a Supreme Being or “God”, who dictates to the people how to behave, along with its respective consequences.
Both Meno and Socrates evidently seemed to have contrasting attitudes in regards to the concept of virtue, as seen in the opening section of the Meno dialogue. Meno initiates the dialogue with Socrates by questioning whether or not Socrates knows what virtue is, specifically the way it is acquired by humans (Meno, 70a). However, Socrates does not give him a concrete answer, but rather a history of Thessaly (a blessed area), comparing it to Athens (a non-blessed area), in regards to wisdom (70a-71a). In Athens, nobody knows what virtue is or how it is obtained, including Socrates himself, when he says “I share the poverty of my fellow citizens in this matter.”