Envy, propelled by fear, can be even more toxic than anger, because it involves the thought that other people enjoy the good things of life which the envier can't hope to attain through hard work and emulation.
Martha NussbaumRead
When we have emotions of fear and pity toward the hero of a tragedy, we explore aspects of our own vulnerability in a safe and pleasing setting.
Interpretation
Tragedies allow us to confront our vulnerabilities while feeling safe and connected through the emotions they evoke.
This quote by Martha Nussbaum suggests that when we empathize with the hero in a tragedy, we are not only feeling for their plight but also reflecting on our own vulnerabilities. The experience of engaging with tragic narratives creates a safe space for exploring deep emotional responses like fear and pity, ultimately prompting self-reflection and connecting us with universal human experiences.
In practice
In a literary discussion about the role of tragedy in shaping our understanding of human emotions.
Envy, propelled by fear, can be even more toxic than anger, because it involves the thought that other people enjoy the good things of life which the envier can't hope to attain through hard work and emulation.
This is true across every single society; we project grossness onto a racial or gender subgroup or caste. A big part of social subordination and discrimination is to ascribe hyper-animality to other groups and use that as an excuse for subordinating them further.
Often, we feel helpless in lots of situations in our lives. The way anger gets a grip on us is it seems to be a way to extricate ourselves from helplessness.
Courses in the humanities, in particular, often seem impractical, but they are vital, because they stretch your imagination and challenge your mind to become more responsive, more critical, bigger.
I find so often, you know, just on a very mundane level; you've got a meeting and your child's acting in a school play. You can't do both things. And it's not simply that you can't do both, but whatever you do, you're going to be neglecting something that's really important.
Look at the great tradition of Western political philosophy. Those people were all immersed in revolutionary movements. Most weren't career academics - often, they were too radical to be accepted in the academy. Rousseau's books were banned. Jeremy Bentham and John Stuart Mill couldn't hold academic positions because they were atheists.
Every being is a spark of the Divine, or God. Look into the eyes of the dog and sense that innermost core. When you are present, you can sense the spirit, the one consciousness, in every creature and love it as yourself.
I knew that the moment the great governing spirit strikes the blow to divide all humanity into just two opposing factions, I would be on the side of the common people.
It isn't what people think that is important, but the reason they think what they think.
Wars are fought for the benefit of oligarchs, triumphs bought with the blood of peons.
The compass of compassion asks not what is good for me? but what is good? Not what is best for me but what is best. Not what is right for me but what is right. Not how much can we take? but How much ought we leave? and how much might we give? Not what is easy but what is worthy. Not what is practical but what is moral.
The old saying of the two kinds of truth. To the one kind belongs statements so simple and clear that the opposite assertion obviously could not be defended. The other kind, the so-called 'deep truths', are statements in which the opposite also contains deep truth.
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