Raging Achilles: Achiles’ Tragic Flaw

In the Iliad, Homers character reference Achilles embodies homoy of the characteristics of a hero including strength, quickness, leadership, and particularly, courage. During the Trojan War, Achilles dates resolutely, destroying and killing every man in his path without any sign of fear or retreat. No Achaean questions his abilities nor do they doubt his bravery they cite him as bingle of their greatest warriors without whom they would have lost the war. However, according to Aristotles Nicomachean Ethics, Achilles does not symbolise a man with admittedly courage at all referable to one simple character flaw.Ironically, this acute flaw is mentioned in the archetypical line of the Iliad his merry chastise. According to Aristotle, a spunky displeasure prevents sumptuous men, deal Achilles, from attaining a aline courage because it alters the intentions behind their actions. Closer compend of Achilles spirited curb and its consequences illustrates that by Aristotles d efinition, Achilles does not possess true courage, merely merely a resemblance of it. Aristotle begins his argument by classifying a spirited temper as a quality similar to courage, claiming that temper propels a man to confront his fears.Aristotle produces nothing makes a man as ready to encounter d passions as a spirited temper (3. 8. 1116b. 27), implying that a courageous man must be spirited. However, contempt 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 fork over a truly courageous man (one with noble intentions) with yield, a spirited temper can as well deter a man from be truly courageous by altering his motives and inducements.Since a spirited temper lends to displeasure and passion, these often replace reason and knowledge as the incentive behind the actions of courageous men, such as in the case of Achilles. These emotions thus result in a variety of consequences for the owner, including blindness due to anger, a likeness to beasts, and an obsession with vindicate. 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 foothold of a spirited temper is anger, 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, except out of passion. For example, in the Iliad, Achilles anger transcends his ability to reason and consequently impels him to pack in battle with the river god Scamander by and by 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 against the river (21. 42-343). Aristotle states that anger must be experienced under the right circumstances and with the right people, and also in the right manner, at the right time, and for the right length of time (4. 5. 1125b. 32-34). In Achilles case, he exhibits none of these. Achilles directs his anger for Hector towards the wrong target, the river. In addition, he holds onto his anger nightlong than he should and simultaneously risks his life. According to Aristotle, Achilles is hence short-tempered and does not possess a true courage.His anger overtakes his reasoning abilities, driving him to commit hateful acts and leaving him without noble intentions. Achilles anger also affects his perceived physical state of being and further alters his motives by fueling his desires for revenge. In Aristotles argument, he explains that men provoked by spirited tempers argon comparable to beasts and therefore not courageous. In the Illiad, Homer often de scribes Achilles analogous to an animal. During the battle, Achilles is depicted as rearing like some lion (20. 94) and thundering on, on like oxen broad in the brow (20. 560). These descriptions illustrate a overleap of restraint and semblance to a wild beast, thus further musical accompaniment the argument that Achilles is not in fact courageous. Aristotle states that wild beasts are do by painthus they are not courageous, because they are spurred bya roused temper to rush into danger (3. 8. 1116b. 33-36). Achilles epitomizes this Aristotelian idea by acting in response to a brutish emotion anger. preferably than being motivated by reason or knowledge, Achilles allows his anger to get under ones skin him.Consequently, this anger causes Achilles to lose parts 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. 32 7). not only does this portray a baser, less human side of Achilles, just 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 fleeting blindness to attack Achilles.This example illustrates Aristotles argument that Achilles spirited temper makes him similar to nothing more than a wild beast miss 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 vivid courage and purpose, leaving only a likeness of courage. Homer describes explicitly that Achilles motivation to get in the battle lies in his desire for revenge.Upon learning of Patroclus termination, Achilles immediately declares that he give enter the battle. Achilles proclaims, Despite my anguish I will beat it down, the fury mounting inside me, down by force. alone now Ill go and meet that murderer head-on, that Hector who sunk 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 check an obsession.He refuses to release his anger towards Hector, stating his desire for revenge even halfway by dint of the battle. Achilles says, But now, PatroclusI shall not bury you, no, not money box I drag back here the gear and head of Hector, who slaughtered you (Homer 17. 387-390). This commendation illustrates Achilles complete fixation with revenge. Thus, according to Aristotle, he no longer acts through courage, but through obsession. While it is arguable that Achilles lack of fear of death makes him courageous, h is basic motivations, revenge and anger, again prevent him from being truly courageous in the Aristotelian sense.Throughout 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 fight 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 agree this truly courageous man. While Achilles does not fit t his definition, he does up to now seem to have some form of courage arisen from his spirited temper. Aristotle defines this oddball of courage as a natural courage. Thus, Achilles does not possess true courage, but rather a natural courage governed by his base emotions.