The Catharsis of the Commons

Abstract

Using Aristotle's definition of the tragedy as a metaphor, the essay interprets the tragedy of the commons to highlight the critical role and socio-political importance of the emotions of fear and pity for its resolution and for furthering personal and collective eudaimonia (good life) of and in the commons. Synthesizing the Aristotelian scholarship with pertinent contemporary literature, it presents Aristotle's engagement with the commons, emotions and virtues, discusses the key notions of the tragedy and offers an Aristotelian rendering of the tragedy of the commons applying a dramaturgical-interpretivist approach. The emotions-driven learning process of catharsis clarifies the causality of the tragedy, motivates action, forms virtuous citizens, 'cleans'/relieves/purifies the commons of their ills, thus, engendering their catharsis. The comparison of the Aristotelian-inspired with the contemporary institutionalist, moral and phronetic approaches reveals their commonalities and differences. The analysis suggests that emotions should be integrated into current approaches or they might be synthesized into an emotions-centered institutionalist-phronetic approach to the study and governance of the commons. Education of and in the emotions to influence the perception of commons dilemmas, values and morals, coupled with institutional arrangements grounded on phronesis and sufficiency, emerge as contemporary policy priorities. Future interdisciplinary research directions conclude the essay.

Grief and Stress Communication and Management in Euripides’ Iphigenia in Aulis

“…Ferguson's (1968) "Iphigenia at Aulis" and W. Arrowsmith's (1963) "A Greek theatre of ideas" are noteworthy. Furthermore, the studies of H. Briassoulis (2019) 'The Catharsis of the commons', T. Tielemann, (2019) 'Wisdom and emotion: Galen's philosophical position in avoiding distress', T. Gamliel, (2014) 'Therapeutic aspects of "Traditional" wailing performance', R. Dunbar, (2000) 'On the origins of the human mind' also deserves attention for their scholarly contribution for the present study.…”

“…Even Aristotle (in Poetics and Rhetorics) has recognized that the tragic action must emit pity and fear, which contain strong cognitive and psychological elements (Also cf. Briassoulis, 2019Briassoulis, , p. 1095Briassoulis, -1096Woodruff, 2016, pp. 146-149: cognitive faculties of pity and fear; Cavarnos, 1979, p. 57 andKonstan, 1999, pp.…”

How Does Jakarta’s Millennials Perceive the Fear of Covid-19 Outbreak’s Beginning?

“…The emotions of fear and sadness have a sociopolitical importance in the resolution of life. Emotion, according to Aristotle and contemporary literature, is an important determining factor, an explanatory factor, and an indispensable companion for reasoning in making decisions (Briassoulis, 2019). The Covid-19 pandemic has increased fear, anxiety, stress and depression in students in countries that are seriously affected by Covid-19 (Rodríguez-Hidalgo et al, 2020).…”

Management of Commons as a Tourism Resource: Case Study of the Darangyi Paddy in Gacheon, Namhae, South Korea

“…Historically, air and water are strongly associated with public property that has relatively low rivalry compared with commons. Today, these tend to be classified as property, which is strongly associated with commons, as rivalry for these resources is increasing (Poteete et al, 2010;Briassoulis, 2019).…”

“…Newer perspectives on the concept of commons are being actively researched by environmental and social studies scholars with a keen interest in common pool-resources, such as village forests in agricultural areas, joint ranches in Jeju Island, sea-fishing grounds in fishing villages, and groundwater in water-scarce areas (e.g., Lee & Kim, 2011;Choe, 2013). These studies reveal that existing traditional management systems are at risk of being dismantled when nations and external capital are involved in common-pool resources that have maintained well-preserved traditions around local communities (Yun, 2006;De Moor, 2008;Kwon, 2012;Choe, 2013;Choe & Kim, 2014;Yu et al, 2014;Kim & Jung, 2016;Merino & Cendejas, 2017;Briassoulis, 2019).…”