Rationality versus Fear

It is interesting how the differences in outlook or perception of life affects the heroes mentioned in GrecoRoman and Jewish writings. In my previous discussion post about heroes, I briefly discussed rationality and how we, the audience, are the ultimate factor in deciding who are and are not our heroes.

In reading Socrates’ Apology by Plato, I got the impression that Socrates was steadfast about his innocence. He writes, “For I am far advanced in years, as you may perceive, and not far from death” (Plato, in Bump 55). I felt as though Socrates knew he was right and rationalized that he was willing to die for something he believed in. This idea of self-sacrifice meets part of Campbell’s definition of a hero. Socrates further affirms his point by saying, “… nor do I now repent of the manner of my defence, and I would rather die having spoken after my manner, than speak in your manner and life” (Plato, in Bump 55). In my opinion, Socrates was a hero because of his belief in exercising his rationality. He believed he was right and knew so because he has made his own decisions. Because I am a firm believer in choice and free-thought, I think that Socrates is a perfect role model and mentor. In our discussion about Gawain, we talked about the sanctity of life and how Gawain was justified in using the belt to preserve and protect his own life. However, Socrates eloquently describes death as something good. He contends that death is one of two things, writing that “death is a state of nothingness” and comparing it to eternal dreaming, and claiming that death “is a change and migration of the soul from this world to another” (Plato, in Bump 56). To me, Socrates has come to grips with the concept of death. Because there is no proof of what happens after life on earth, I feel that Socrates effectively rationalizes the idea of death, casting it in good light despite its uncertainty.

Conversely, the vibe I got from reading the Jewish text was this idea of fear. Isaiah 35:4 says, “Be strong, fear not: behold, your God will come with vengeance, even God with a recompense; he will come and save you.” I felt that the Jewish readings portrayed God as essential and necessary for life. In my mind, there was no room for rationality or for choice, but rather, simply instructions and commands to follow. Relating to heroes, I think that this aligns more with the idea that heroes are heroes because they choose or want to be heroes. Campbell presented this concept, which I disagreed with in my pervious post. This constant idea of perpetual fear really disturbs me. Isaiah 53: 6 stuck out to me particularly because I remember reading this passage several times when I used to go to church. “All we like sheep have gone astray; we have turned everyone to his own way; and the LORD hath laid on him the iniquity of us all.” To me, I support the concept of “everyone turning to his own way.” That is what I call rationality and choice.

In connection with compassion, I feel that there is a hero in all of us, but we may not realize it. Because it is up to each person to define what their definition of a hero is, a hero could be anyone. My hero is different from someone else’s hero because of my personal values and morals that I hold dear to my heart. However, I agree that heroes do have some characteristics in common, one which is compassion. In both the Jewish and GrecoRoman texts, compassion can be found in both. Virgil writes, “Of our old wickedness, once done away, Shall free the earth from never-ceasing fear. He shall receive the life of gods, and see Heroes with gods commingling, and himself be seen of them” (Virgil, in Bump 74). Heroes exhibit compassion. The Jewish text gives of the notion that a hero will exhibit compassion to those who are God-fearing. Whereas the GrecoRoman text hints that a hero is one that is rational and free-thinking.