Great Books Ep 86. Euripides - Electra. The Psychological Buffer of Modern Weapons
Over time, advanced weapons like guns, missiles, bombs and drones have created emotional and psychological distance from the act of killing in warfare.
“and as he was bending down, thy brother rose on tiptoe and smote him on the spine, severing the vertebrae of his back; and his body gave one convulsive shudder from head to foot and writhed in the death-agony”
~ ‘Electra’ by Euripides (Edward P. Coleridge translation. GB5 - p. 334)
Brief Summary
The play starts with a monologue from a peasant who has married Electra, the princess of Argos. He explains the background of how that happened. Agamemnon, the king of Argos defeated the Trojans and came back victorious but was killed by his wife Clytaemnestra and her lover Aegisthus, who was also his cousin. Agamemnon’s son Orestes was carried away secretly to safety by one of the servants, but his daughter Electra remained in Argos. After they grew, Aegisthus put a bounty on Orestes’ head and married Electra off to a peasant. The peasant says though he is poor, he is honorable and has not consummated the marriage out of respect for Electra’s noble birth.
When Electra goes to get water from a nearby well, she meets Orestes and his friend Pylades. She doesn’t recognize them. Orestes has come in disguise to Argos to seek revenge on his mother and step-father for killing his father after consulting an oracle of Apollo. He went to his father’s tomb and made some offerings along with a lock of his hair and has now come to the countryside seeking his sister. He does not reveal himself to his sister, though. He tells her that he is Orestes’ friend and has come to tell her that Orestes is alive and wants to avenge their father. When they come near Electra’s home, her husband, the peasant, welcomes them inside since they are Orestes’ friends Electra sends the peasant to fetch the old man who was the foster father to Orestes.
When the old man comes, he tells Electra that he visited Agamemnon’s tomb and found a lock of hair that resembled hers. Electra doesn’t believe that a lock of hair could prove Orestes visited since anyone could have the color. When he sees Orestes in person, he says that it is Orestes due to his noble looks and a scar on his brow from a childhood accident. Orestes confirms his identity and Electra is overjoyed at to see her brother.
The old man says that Aegisthus is nearby, preparing a sacrifice to the Nymphs, and Orestes could go there to take revenge. Orestes and Pylades go, and after some time, a messenger arrives to inform Electra and the old man that Aegisthus has been killed by Orestes while performing the ritual. Orestes and Pylades come in with Aegisthus’ corpse. Then they learn that their mother, Clytaemnestra, is on her way and they hide the body.
Clytaemnestra is greeted with a lot of praise by the Chorus. She and her daughter have a heated argument about her actions. Clytaemnestra defends herself, saying that she killed her husband because he was an evil man, and she married her daughter off to a peasant because she was afraid of Aegisthus. Electra counters her arguments, saying her mother rooted for Troy to win and was plotting against her father even before he returned. She says she has given birth and asks her mother to perform some rituals. Clytemnestra enters the home and is murdered by Orestes despite her pleas. Orestes and Electra are immediately struck with remorse and horror at what they have done. The Dioscuri (Clytemnestra’s divine brothers) appear and calm them down. They tell Orestes that he has to go to Athens to seek refuge and trial and that he would be pursued by the Furies. They tell Electra to marry Pylades.
My Thoughts
At the outset, I felt sorry for the peasant. He is the most honorable person in the play and yet, gets nothing in the end. I guess when you think of it, the ordinary people, the middle class, are usually very honorable and go about their daily lives with values of friendship, sharing and duty. But as you go higher, there is more drama, backstabbing, killing each other, etc. As you go even higher, to the level of gods in Greek mythology, there is even more chaos - intense jealousy, incest, killing, etc. I guess even after thousands of years, it is not so different. New technologies and a better understanding of the world, but the interpersonal issues among people at the top still exist. That leads to conflicts and even wars, and the ordinary people suffer.
This is the third time I have read the story of Electra in this book (GB 5). The first was Aeschylus’s play “The Choephoroe” (Libation Bearers), where Electra and the maids come to the tomb of Agamemnon and find a lock of hair, and the siblings reunite there. The second was Sophocles’s play - “Electra”, where her sister Chrysothemis goes to the tomb to make offerings and meets Orestes. In this story, Electra is not in the palace but is married to a peasant and lives in a rural area. The other big difference I noticed is that in the earlier plays, Orestes kills his mother and Aegisthus using a sword, but in this play, he uses an axe to kill Aegisthus. Though it is not enacted in the play, the messenger describing the scene itself filled me with cringe and revulsion.
I think most people in the modern world are fortunate to have never witnessed another human being being killed in front of them or have done something like that themselves. In fact, vegetarians argue that if meat eaters were asked to kill the chicken or goat that they eat, most would forgo eating meat. But over the years, the number of people getting killed has increased because the technology to kill has changed to create a buffer between the doer and the victim. Guns, bombs, canons and drones make people see the other side as enemies to be obliterated and not as humans with a different viewpoint. The dehumanization and the distance have created a disconnect between actions and consequences. Soldiers suffer from intense PTSD when they are in combat zones, which says a lot about our humanity that, at the core of our being, we don’t want it. But by completely doing the fighting using drones or doing cyberwars, people inflict more damage on their enemies than they probably can comprehend in their minds. I sometimes wonder if all the human aggression could just be played out in the metaverse. That way, people get to do the vicious cycles of killing and plundering in a virtual world, and the real world is not damaged. The thousands of non-human species that get killed due to human wars could be spared. But that might cause mental trauma and might have other negative consequences. In the past decade or so, I think there has been a rise in movies and TV series showing medieval battles with people fighting with swords, cutting throats, blood gushing out, etc. There are some scenes of gore and violence that you can never unsee once you see. I guess through videos, people are experiencing what it is like to see another person get killed. Maybe it is a good thing to reinforce how bad killing is. Better than not knowing what it is and being involved in making machinery or software that could be used to kill millions of unknown people.
Gemini (AI Chatbot) Response
It’s fascinating how you’ve connected the technological advancements in warfare to the emotional and psychological distance from the act of killing. Let’s delve deeper into that and explore the other aspects of Euripides’ “Electra” you’ve brought up.
1. Expanding on Your Thoughts about Modern Warfare
You’re absolutely right that weapons like drones, missiles, and bombs create a physical and emotional buffer between the perpetrator and the victim. This detachment can lead to a diminished sense of responsibility and empathy for the consequences of one’s actions.
Dehumanization: Modern warfare often involves targeting enemies from afar, reducing them to blips on a screen or abstract statistics. This dehumanization makes it easier to inflict violence without grappling with the human cost.
Psychological Impact: While physical distance may protect soldiers from immediate physical harm, it doesn’t necessarily shield them from the psychological trauma of killing. Studies have shown that drone operators, despite not being physically present in the combat zone, can still experience high levels of PTSD. The disconnect between the act of killing and its consequences can create a sense of moral injury and psychological distress.
Escalation of Violence: The ease with which violence can be inflicted with modern weapons can lead to an escalation of conflicts and an increase in casualties. The impersonal nature of these weapons can make it easier to cross moral boundaries and engage in acts of brutality.
Your idea of channeling human aggression into the metaverse is intriguing. While it might seem like a way to avoid real-world consequences, it also raises ethical questions about the potential for desensitization and the blurring of lines between reality and virtual worlds.
2. Deeper Analysis of “Electra”
Euripides’ “Electra” is a powerful tragedy that explores themes of revenge, justice, family, and the consequences of violence.
Justice vs. Revenge: The play questions the nature of justice and the cyclical nature of violence. Orestes is driven by a sense of duty to avenge his father’s murder, but his actions lead to further bloodshed and suffering. The play highlights the complexities of moral choices and the ambiguity of justice.
Family and Betrayal: The play portrays a deeply dysfunctional family torn apart by betrayal and murder. The breakdown of familial bonds and the corrosive effects of violence are central to the tragedy.
Gender Roles: Euripides challenges traditional gender roles in his portrayal of Electra. She is a strong and independent woman who defies societal expectations and actively participates in the plot for revenge.
Symbolism: The recurring motif of the lock of hair symbolizes both identity and connection. It serves as a physical link between Orestes and his family, reminding him of his lineage and his duty. The axe used in the murder of Aegisthus can be seen as a symbol of brutality and the primal nature of violence.
Lessons for Today’s World:
The Cycle of Violence: The play warns against the dangers of perpetuating cycles of revenge and violence. It highlights the need for forgiveness, reconciliation, and breaking free from the past.
Human Cost of Conflict: “Electra” reminds us of the profound human cost of conflict and the enduring impact of trauma. It emphasizes the importance of empathy and compassion in the face of violence.
Moral Ambiguity: The play challenges us to confront the complexities of moral choices and the gray areas of justice. It encourages us to question our own assumptions and biases.
3. Thought-Provoking Questions for Modern Readers:
Is revenge ever justified? What are the consequences of seeking retribution?
How does violence affect individuals, families, and societies?
How can we break free from cycles of violence and promote healing and reconciliation?
What is the role of duty and family loyalty in our lives?
How can we navigate complex moral dilemmas and make ethical choices?
In what ways does technology influence our perceptions of violence and conflict?
AI Generated Podcast (by notebooklm):
https://notebooklm.google.com/notebook/750520ee-eac9-4688-b713-7d0609579ef8/audio