Justice In Oresteia

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Classical Greek Philosophy Societal Norms and Justice Within the Oresteia The culture within which one sees the Oresteia, full of social and cultural norms that defined the conduct of the citizens living within Athens, as well as the Greek world, helps one to understand what was important to its citizens. The prevailing beacons for moral, cultural, and societal behavior, were the gods, and Greek citizens looked to them for standards of their own roles within society. When one failed to fulfill his or her given role (mother, philosopher, ruler, woman, soldier, man, etc), they violated not only social norms, but justice, the law, and the gods. Through stories, such as Aeschylus’ Oresteia, a good Greek would have access to the deeply ingrained…show more content…
Within this paper, we shall contrast the differenced between the earth and sky gods, how these differences established correct and incorrect conduct for the Greeks, and how the violations of Agamemnon, and Clytemnestra, established a standard of public justice for their society for violating social norms. When contrasting between the earth goddesses, and the rational sky gods, cultural inferences can be made, about wisdom, religion, as well as the pecking order of men and…show more content…
Opposingly, when looking at the earth goddesses, the Furies, whims, superstitions, and feminine undependability are displayed. The fact that the sky gods are logical, rational and looking to progress society, they represent the need for order and public justice, as opposed to the more backward, feud-like revenge established by the furies. They also make a distinction between the sexes. The furies seem to have more feminine traits, having a “shrill wailing,” and other derogatory stereotypes of women for the day. The overall judgment of women, as seen by the furies is that they are a powerful force, not to be reckoned with, but not exactly knowable or rational either. The sky gods, such as Zeus, use the spitefulness of the furies to rebuke the actions of men, particularly when they allow a woman to have more strength than they ought to posses. This is seen with Helen, who is not seen as a mere pawn (which she “ought” to be by the standards of the day), but somehow a deceitful woman for being beautiful, and having men going to war for her. (74 – 80). This misplacement of power and station is also seen with Clytemnestra. Clytemnestra, the adulterous wife of Agamemnon, is described by the herald as being: “just like a woman to fill
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