By Susanna Braund, Glenn W. Most
Anger is located all over the historical international, from the first actual be aware of the Iliad via all literary genres and each point of private and non-private existence. but, it's only very lately that classicists, historians, and philosophers have began to check anger in antiquity. This quantity contains major new experiences by way of authors from diverse disciplines and international locations at the literary, philosophical, clinical, and political features of historical anger.
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Additional resources for Ancient Anger: Perspectives from Homer to Galen (Yale Classical Studies XXXII)
228–9. Thus the usage of nemesis correlates with the dual use of aideomai with two categories of accusative, (a) of the direct recipients of one’s actions and (b) of their witnesses; in (a), aid¯os inhibits affronts on the honor of others, in (b) inappropriate behavior; thus both affronts and inappropriate behavior attract nemesis. 34 d . l. 105 This being so, there is a case for arguing that nemesis, even when the response of the victim or a partisan to a personal affront, retains this notion of justification, to the extent that it characterizes the response of the offended party as the sort of response that others, in accordance with the general norms of society, would endorse.
V. mnov; Clarke (1999) 111 (which seems to me slightly at odds with his p. 94, n. 85). On the warrior’s menos cf. Hershkowitz (1998a) 142–7. K¨ovecses (2000: 61–86) demonstrates that the image schema of emotion as a force is basic to the concept; on the more specific metaphors here, see Lakoff and K¨ovecses (1987) 202–3 (anger as fire); K¨ovecses (2000) 38, 64, 75–7 (emotion as fire); 37, 64, 71–2 (emotion as natural force); 21, 170 (anger as fire); 21, 167, 171 (anger as natural force). It should be noted that as menos overlaps with anger in Homer, so anger overlaps with other more general conceptions of emotion in English and other languages; many of the metaphors through which emotions are conceptualized are used either of emotion in general or of more than one emotion (K¨ovecses  35–50).
87–8; cf. ; cf. 605–6 (killing offender as expression of ch¯oesthai). 678–9; cf. 54. 110; cf. 584. 678 (Achilles is unwilling to “extinguish [sbessai] his cholos”) is not a “fire” metaphor, much less that that it “is not a metaphor at all,” as Clarke (1999: 94–5 and n. 85) would have it; the parallels which Clarke adduces for a less specific sense can all likewise be taken as metaphorical. K¨ovecses (2000: 167) notes that the “anger is hunger” metaphor, though found in English, is considerably more prominent in Zulu.