/home page book/2 147/a05 . htm
Architectural music carving art;
/dopa IAP 8 aaacoijnircuttgollcoqarutcokmybdn _ B/BBS 0 an？ path =/groups/GROUP _ B/GreeceRome/m 1 1 15 109498
A preliminary study of western aesthetics (see the link below for the whole book)
Chapter 1 Origin of Greek Spirit and Aesthetics
Helen, I appreciate your beauty.
Like nice's boat,
Floating gently on the fragrant sea,
Tired wanderer
Turn the rudder and sail to the other side of my hometown.
Experienced at sea, used to wandering around the world,
Helen, your beautiful face and purple-blue hair,
I am impressed by your fairy-like demeanor.
Glory belongs to Greece,
Greatness belongs to Rome.
-(America) Ode to Helen by Poe
Hegel said that when the name Greece is mentioned, Europeans will feel at home.
Around 500 BC, on a triangular peninsula in the Aegean Sea, the hearts and wisdom of the Greeks were influenced and inspired, and they began to awaken. The influence of this awakening on future generations can neither be worn away by the long river of years from century to century, nor can it be erased by earth-shaking changes. Athens began its short but extremely glorious period, creating such a world of spirit and wisdom, on which western civilization is still based. The literary and artistic works and ideas at that time have not been surpassed for more than two thousand years.
Democratic political system
Greek civilization is based on the city-states that began to form in 800 BC, and Athens is one of them. After the evolution of monarchy and oligarchy, Athens entered the heyday of democracy in Pericles era (46 1-429) after Solon reform in 594 and Cristini reform in 5 10. Unprecedented events, great figures and spiritual activities hung over Athens like bright stars, eclipsing Sparta and other city-states. This is the golden age of Athens, synonymous with the golden age of classical Greece.
The Greeks in classical times used to divide human families into Greeks and barbarians. Brutal warfare in Greek is not barbarism in the modern sense. They neither show disgust and contempt, nor refer to people who live in caves and eat raw meat. The superiority of the Greeks does not lie in their brilliant achievements in wisdom. They mean "barbarians are slaves, while Greeks are free men". This, the Athenians felt the deepest. Thucydides, a great Greek historian, recorded Pericles's proud words at the state funeral ceremony of the fallen soldiers in the fourth chapter of the second volume of the History of the Peloponnesian War:
Our system is not copying the neighbor's system. Our system is an example to others, not because we imitate anyone else. Our system is called democratic politics because political power is in the hands of all citizens, not a few. When resolving private disputes, everyone is equal in law; When a public official gives priority to others, he does not consider the members of a particular class, but their real talents. No one, as long as he can contribute to the country, will never be lost in political obscurity because of poverty. Because our political life is free and open, so is our daily life with each other. When our neighbor does whatever he wants, we won't be angry about it, and we won't give him an ugly color, which will hurt his feelings, even though the color doesn't actually hurt him. In our private life, we are free and tolerant; But in public affairs, we obey the law. This is because this law deeply convinced us.
For those who we put in power positions, we obey; We obey the law itself, especially those laws that protect the oppressed, those laws that are not written in words but violate even recognized shame.
Pericles not only preached democracy, but also praised a way of life. Athens city-states practiced direct democracy, and they were concerned about ensuring every citizen's right to speak in all public affairs. According to the law, male citizens over the age of 20 must participate in city-state politics. The state is a social group composed of free citizens, who make laws and manage the country for their own interests. Pericles said, "This is our characteristic: a person who doesn't care about politics. We don't say that he is a person who only cares about his own affairs, but that he has no affairs at all. " In the eyes of the Athenians, the state is a civilized institution that allows citizens to enjoy a better life. It educates and cultivates citizens' hearts and personalities. The word "Greek" used in Athens no longer represents a race, but a mental outlook. The spirit of free inquiry, the theory and practice of the main regime, various forms of literature, art and philosophy, and the emphasis on individual freedom and personal present heart have all become the glorious legacy left by Greece to mankind.
The reason why a democratic city-state is conducive to the art of beauty lies in that it enables individuals to maintain their own independence and live in harmony with the whole city-state. Democratic system and its ethics allow individuals to have freedom of action, provide important content for personal actions, and make personal actions meaningful and comprehensive. An individual is a person in the full sense. They are not divorced from the whole to strive for their own subjective freedom, but they are not mechanically subservient to the whole. Individuals are independent, and at the same time, they are not divorced from the whole. From the city-state, the overall demand is not strong enough to make individuals submit, nor does it impose its own requirements, orders and rules on individuals from the outside. On the contrary, the whole itself is a person's work, which is freely realized by the individual. For the individual, the city-state does not obliterate individual freedom like oriental absolutism, nor does it constitute an alien force against atomic individuals like modern civil society. This unity of the individual and the whole is called "independence" by Hegel. The real independence lies in the unity and infiltration of the individual and universality, because just as individuals and special subjects can find an unshakable foundation and the connotation of their own reality in common things, common things can only obtain concrete reality through individual things. In Homer's epic, heroes have the same leader, but their bond is not predetermined by law after all, and they must obey. On the contrary, they followed Agamemnon voluntarily. Agamemnon was not the later monarch, so every hero made his own decision. alois, who was angered, left his body independently, but generally everyone came or went according to his own wishes, or fought or rested. Achilles is a vivid, plump and distinctive image of man or god, and a free personality, which Hegel called "a beautiful personality".
On the other hand, the art of Athens is the expression of its national life, and its purpose is not only aesthetic, but also political: it symbolizes the people's pride in its city-state and promotes their unity. On the southeast slope of the Acropolis, they dug a concave space and built the Dionysus Theatre, where the annual drama performances are held. In order to encourage citizens to participate in the twice-yearly drama festival, Pericles has stipulated a "drama allowance" to let citizens put down their work and go to the theatre. Completely free Athenian citizens gather here to enjoy the theatrical performances against their rotating world, and every year they choose enviable winners from applause. Eighty-four years ago in the spring, Aeschylus (525-456 BC), the "father of tragedy", won the first drama competition. He wrote 70 plays in his life and won the 13 prize. Prometheus he created became a symbol of human civilization. In 468 BC, Aeschylus was defeated by Sophocles (496-406) in a drama competition. This rising star wrote 123 plays for the drama festival, participated in 30 competitions and won 24 awards. His masterpiece, King Oedipus, has become an endless topic of aesthetic discussion in later generations. 44 1 years ago, he lost to euripides. euripides was a "philosopher on the stage" and turned the tragic protagonist into a universal figure. * * * wrote 92 plays and won five awards. Medea's tragic effect has always been regarded as a model of the world drama stage.
The more important internal relationship between democracy and the prosperity of Athenian drama is that drama was used by Athenians to express the religious, moral and philosophical problems they faced in their time. The city-state is closely related to tragedy, and its fate is closely related to * * *. Aeschylus lived in the early days of democracy in Athens. In his trilogy Orestes, the inevitability of fate still dominates, and his tragedy is still "the tragedy of the gods". In the heyday of democracy, Sokole used his "heroic tragedy" to think about the extremely urgent relationship between citizens and between citizens and rulers at that time. Everyone is equal before the law, but how to unify independent individuals is by no means easy. Everyone is an independent personality. Sophocles' sympathy is mainly on antigone's side, but Creon's tragedy seems to be stronger. The significance of his other tragedy, King Oedipus, lies not in the irresistible Oracle and fate, but in the firmness of moral principles and tenacity of character of tragic characters in the process of facing fate and Oracle. Sophocles used ancient legends to describe the rational spirit that Athenian citizens should have. In the year when the Peloponnesian War broke out, which led to the decline of the monarchy, euripides read his Medea. Medea is a universal woman, whose tragedy lies in abusing her independence and freedom and becoming a victim of her personality, lust and will. Euripides grasped the tragedy of Athenian democracy in a tortuous way. On the one hand, the freedom of citizens is conditional on the freedom of slaves; On the other hand, there is a crisis of abusing this privilege behind the use of freedom, and free people may lose their freedom. Judging from the tragedies of Aeschylus, Sophocles and euripides, the tragedy of Athens reflects the general course of Greek democracy.
Creation needs freedom, and Athenian democracy provides a guarantee for this. In Pericles' era, comedy was the main way to satirize current politics and a serious critical force. Aristophanes (448-380 BC) was full of satire on democracy. In Knight, he said, "It is not learned people or honest people who are suitable to be leaders of the people, but those who are ignorant and despicable." Creon, the leader of Athens, Socrates, the thinker of Athens, the court of Athens, the art of Athens, etc. , are the objects of his satire. Creon had proposed to deprive him of his citizenship, but the assembly did not approve it. Democracy allows critics to protect the poet's creative freedom. Socrates, who was contemporary with aristophanes, simply claimed to be the gadfly of Athens. "He always nailed you all day, woke you up, advised you and accused you." He firmly believed that unfettered freedom of thought was necessary for the polis. /kloc-in the 8th century, Winckelmann regarded freedom as one of the reasons for the prosperity of Greek art: in freedom, the whole nation's way of thinking was nurtured, just like an excellent branch on a solid lever. Just as a thoughtful person's mind is open on the porch or roof, it must be more lofty, accessible and open than in a low hut or crowded room.
Mel's life
It is no accident that the art of beauty and the idea of beauty were born in Greece. Cultural historians generally believe that the Athenians were the first nation to consciously train themselves to appreciate and enjoy life. This conscious training is an important feature of civilization, so beauty is the portrait and cohesion of all Greek life.
The ideal of Greece is the all-round development of human beings, which not only emphasizes the body but also respects the soul, and attaches great importance to the dignity and value of individuals. As Pericles said: "We love beautiful things, but we are not extravagant because of it;" We love wisdom, but we are not weak because of it. " "Each of our citizens can be independent in many aspects of life; And when you are independent, you can be particularly gentle and versatile. "
In the eyes of the Greeks, caring about public affairs and learning philosophy are the differences between people and animals. As long as we read Plato's gorgias and Prota Golas, it is not difficult to find out how some young Greeks pursued abstract ideas through arduous dialectics with enduring enthusiasm. They won't be bored by long detours. They like subtle differences and ingenious analysis, demand Excellence, and are most willing to work like spiders weaving webs. So much so that Dana, an art historian, thinks that the Greeks are making much ado about nothing. If you don't pursue practicality, your understanding of nature is by no means because you want to conquer and use nature. Phoenicians are good at business. They have a set of mathematics to calculate accounts, while Egyptians can measure and have a set of geometry. But the Greeks felt it was not enough to learn from them. They are dissatisfied with industrial and commercial applications. They are naturally curious, like to think, want to know the reasons and reasons of things, pursue abstract evidence, and explore the subtle stage from one theorem to another. Pythagoras was ecstatic after proving Pythagoras theorem and vowed to dedicate his heart to God. Plato saw Sicilian mathematicians apply their inventions to machines and accused them of damaging the dignity of ancient science. For the first time, the Greeks realized that the value of knowledge was that it was a means to achieve a beautiful and elegant mental state. They never consider practicality, but always think for the sake of thought and science for the sake of science.
Abstract reason is only half of Greek life, and the other part is the free development of the body. The Greeks are the earliest entertainment nation in the world, with a huge scale and competitions all over the country. There are many sports events, such as horse racing, boating and torch race. In the music competition, the two sides sang against each other, showing their magical powers and overwhelming their opponents. In the dance competition, the contestants perform the movements of golden rooster independence and body balance on this greased leather. There are also men skipping and grabbing chariots in Mercedes. There are many kinds of competitions, etc. Today, we can still see discus throwing, chariot driving, wrestling and piper dancing in sculptures. Great importance is attached to large-scale competitions, which are held four times a year in designated seasons. During this period, all hostilities are called a truce to ensure that people can watch without fear and safety. Young man with developed limbs strives for the most competitive honor. It is cherished by people more than anything else. Even the winning general is willing to exchange his position for the honor of the Olympic champion. People gave the winner the first crown woven with wild olives. This is regarded by Pericles as a part of the democratic life in Athens: "When we finish our work, we can enjoy all kinds of entertainment to improve our spirit. Throughout the year, there are all kinds of regular competitions and sacrifices; In our home, there are gorgeous and elegant devices to entertain our hearts and make us forget our troubles every day. "
Therefore, an ideal Greek is also a poet, philosopher, critic, administrator, priest, judge, citizen and athlete. They combine all kinds of talents without making one talent interfere with another, and become soldiers instead of machines. Become a dancer instead of a walk-on on the stage; Become a thinker rather than a pedant in learning; Decide on state affairs instead of appointing them; Don't bow to superhuman strength, hold contests for the gods, and don't meditate for a slim and ubiquitous god. Their idea is: in the sixty or seventy years between a croaking childhood and a quiet cemetery, we should make this body as full of vitality, strength, soundness and beauty as possible, develop the will of the soul in all strong actions, and decorate life with all the beauty that can be created and experienced by beautiful senses and heroic and active hearts. Goethe sincerely praised: among all ethnic groups, the Greek people had the best dream in life.
The world is beautiful, life is happy, and people live happily in this world. They enjoy every bit of happiness in their daily life. This is the core of Greek humanism: life here and now is pleasant and desirable. Outside this world, the Greeks thought there was nothing.
In Homer's epic, the gods are happy and live a long life. They live on Mount Olympus, where there is no strong wind, no rain, no frost and snow, no clouds, drinking nectar, eating dragon and phoenix livers and listening to a group of muses singing with beautiful voices. The kingdom of heaven in the eyes of the Greeks is a feast that never ends in the sun. Their religious ceremony was a happy banquet. Their biggest contest is to stage a drama, show the great and solemn side with tragedy and vent the funny and erotic side with comedy. Aristophanes's comedies reflect their indulgence in material life.
The Greeks in Plato's time generally believed that the greatest happiness in life was to enjoy wealth, health and prestige among the Greeks, to live to an old age, to put their parents to death with dignity, and then to send themselves to the grave with the same skills and dignity. According to the politician Solon, the happiest person he knows is Dan Ross of Athens, because his polis is prosperous, his son is beautiful and virtuous, and they have children. They can keep their promises and he is still alive. In this way, he lived a rich life with a brilliant ending. Eliou, the neighbor of Athens, took part in the battle. He came out to serve and died while driving away the enemy. The Athenians held a state funeral for him, and he fell down at the funeral. The Athenians highly praised him.
Dana once compared Dante to Homer: Dante saw an illusion that he walked out of our little temporary world and entered the eternal land. He saw punishment, atonement, happiness, severe pain and terrible sight, which made him afraid. Dante witnessed and was shocked by all the torture that law enforcers and executioners could invent in their rage and whimsy. Then he rose into the light, lost weight and flew upward; I heard the soul turn into fluttering songs and music, and saw the human heart turn into a huge rose. Bright brilliance is virtue and strength in the sky, sacred words and theological truth, and it makes a loud sound in space. Reason melts like wax in the scorching sky, symbols and illusions interweave and cover up, and finally reach a mysterious and dizzy state. The whole poem is a dream that begins with a nightmare and ends in bliss. Homer talked about Troy, Ithaca and the Greek coast. His blueprint is stable and concrete nature: the shape of mountains, the color of sea water, surging spring water, cypress and hazel trees inhabited by seabirds. His poems are down-to-earth and based on reality. His epic is a historical document that describes the living habits of his contemporaries. The gods of Olympus are just a Greek family. We don't have to force ourselves, and we don't need enthusiasm. We can find his feelings in our hearts and imagine the world he described, including war, travel, banquets, public speeches, private conversations, all real-life scenes, friendship, the love of parents and children, the love of lovers, the pursuit of glory, the need for action, sudden anger, sudden anger, and interest in meeting gods. Poets limit their interests to a visible range, which human experience can see again in every generation. He is not beyond this range, and the world is enough for him. The "other world" is just a slender place where ghosts live.
Indeed, the Greek world is so beautiful. Winckelmann described the beautiful Greek environment in the first chapter of History of Ancient Art, and Dana described it in the fourth chapter of Philosophy of Art. Dana wrote it as if you were there: when you look at the blue South China Sea, you look radiant and dressed up as if you were attending a grand event, just as Aeschylus said, you are surrounded by intoxicating beauty. If you want to express this kind of beauty, you will mention the name of the goddess born in the waves, and come out of the name of Aphrodite, which makes people shake. This goddess is in charge of love and beauty, which reflects that the Greek love for secular perceptual life is inseparable from beauty.
The Greeks were fully aware of their own beauty, and they couldn't put it down, so that the Prince of Paris would rather not be a great monarch and brave warrior, but also prostrate himself at Aphrodite's feet to be the beautiful husband of Helen, and even launched an expedition in 10 to recapture the beautiful Helen. People saw Helen's beauty when she was bleeding, and they couldn't help but think that the battle was worthwhile. Pericles said: We are people who love beauty; The law of Tebai clearly stipulates that ugliness is not allowed. Plato recorded an ode to the god of love in Drinking: since the birth of the god of love, people have had a love for beauty, and all the happiness enjoyed by human beings and God has come from it. Here in Greece, everything that can be improved into beauty is not hidden, and beauty has even become a feat. Some people get another name because a certain part of their appearance is particularly beautiful, and some places hold beauty contests. Sappho, a poetess at that time, wrote: For us, light and beauty belong to the will of heaven. A guest attending the Kesefeng banquet said: I would rather have beauty than the power of the Persian king. The Athenians' attention to art is universally acknowledged. There is a story in which a sculptor was accused of abusing a young man (which Athens considered a heinous act), and he confessed. However, he defended himself and showed us vivid stone statues carved according to the distorted posture of the model, so he was forgiven. Another true story is that Sophocles read a passage from his recently completed play to the court to save his son's tragic property.
Life is beautiful, but the Greeks are not satisfied. They also use art to further enhance their aesthetic feeling. Dana summed up the Greek character into three characteristics: first, he felt fine and was good at capturing subtle differences, which enabled artists to create a whole with elements or details such as shape, color, sound and accident, and closely linked them with internal connections, making the whole a living thing, surpassing the internal harmony of the real world in the fantasy world. Secondly, we try to understand, hate vagueness and abstraction, crowd out strangeness and vastness, and like clear and fixed outlines. This will enable artists to limit their artistic ideas to a form that is easy to be imagined and captured by the senses, so that their works can be understood by all nations and all times. Thirdly, the love and attention to secular life, the profound understanding of human power, and the efforts to be quiet and happy make artists avoid describing the disability and illness of the body, but specifically express the health of the mind and the perfection of the body, and strengthen the beauty expressed the day after tomorrow with the inner beauty of the subject matter.
Greek art is aesthetic, and artists should present an idealized image. They praised man as the most important creation in the universe. Although many sculptures depict gods, their gods exist for the benefit of mankind, and praising God means praising yourself. A Greek sculpture does not represent a specific figure, but a perfect human body without wrinkles, fat, scars or defects; Greek architecture and sculpture embody the ideal of balance, harmony, order and moderation. They hate the excessive and absolute repression of anarchy. Plato asked: A painter draws a perfect ideal figure with superb skills, but he can't explain that such a person ever existed. Will this situation make the painter worse? One of the main functions of drama is to create ideal models. Aristotle thinks that tragedy should be better presented to people. Greek temples are idealized houses, and architects design the proportions of their parts from the perspective of building houses for an idealized figure. Through the careful organization of the logical relations among various lines, surfaces and piles, the Greek temples have made great achievements in permanence and compactness, which is in sharp contrast with the short-lived and chaotic natural phenomena. Sculptors will not show figures in infancy and old age, and the extremes of underdevelopment and decline are symbols of imperfection. Artistic expression forms from athletes aged 65,438+07 and 65,438+08, to Hermes, Apollo and Athena in maturity, and then to Zeus, the father of the gods, are all bodybuilding images in the heyday of life. Intangible music also has this ideal, because the basis of tone is the mathematical relationship of rational category, and beautiful music has more eternal aesthetic value than the value represented by its fleeting characteristics. Socrates said, let our artists become some geniuses who really have the characteristics of distinguishing beauty from elegance. In this way, our young people will live in a healthy land, live in a beautiful environment and sound, and let them accept all good and kind things.
But it's not for art. The Greeks believe that art is attached to life, and life is a great art. Their aesthetic feeling is integrated into every bowl and vase, every statue and painting, every temple and grave, every poem and every drama. Their art does not belong to a museum that people can mourn in a rare aesthetic moment, but exists in the real interests and career of citizens. Their "Apollo" is not a pile of stones in the showroom, but a lifelike god they love; An artist is not a hermit whose words are not understood by ordinary people, but a craftsman who participates in all kinds of laborers' labor in public places where everyone can see them.
Three rational spirits
It is the main achievement of Greece to transcend witchcraft, miracle, mystery and traditional authority, discover rationality and apply it to the study of nature and society. The Greeks have no doubt that the universe is an order, a harmony, and a wonderful and regular arrangement of everything, so it can be explained. "An unexamined life is not worth living"-Socrates became the embodiment of Greek reason. The Greeks believed that without knowledge or the ability of freedom to play a rational role, human beings would not have endless happiness. For the first time, they put culture on the basis of knowledge, and there are no topics that they dare not discuss, and there are no problems that should be excluded from rational discussion. Thought transcends belief, logic and science transcend superstition. Among the three major cultural activities in Athens, drama, art and philosophy all showed a rationalistic attitude.
Homer's epic is the shaper of Greek spirit. The Iliad describes a fragment of the last year of the Trojan War in the form of poetry. The beginning of this epic is:
Goddess, please sing the song of Achilles, son of Peleus.
Deadly anger, which brought to the people of Arcos.
Countless sufferings have turned many strong soldiers into heroes.
Send them to hades and turn their bodies into wild dogs.
All kinds of birds, from Atreus's son,
Agamemnon and the holy Achilles began to quarrel.
From the time of separation, Zeus' will was realized.
The dispute between Homer's choice of arrogant Agamemnon and Achilles waiting for revenge expresses a universal law: "deadly anger" causes countless sufferings. There is a ghostly power behind the gods, and even the gods can't violate the order of everything. Homer put forward a basic concept that will become a Greek civilization: everything has universal laws. There is a proverb in Delphi temple called "Don't go too far". Poets and thinkers all asked the Greeks not to expect too much, to avoid all good news, to be intoxicated and sober.
Greek tragedy is based on the belief that it is law, not opportunity, that governs personnel. Tragedy depicts the misery, weakness and greatness of human beings. Their protagonist is a thoughtful person who needs to know himself, explain his behavior and analyze his feelings. Aeschylus believes that the world is ruled by inviolable sacred justice. When an individual is too arrogant, he will be punished for exceeding the moderate limit, so he must be cautious and modest when thinking and acting. Orestes said that people, encouraged by "blindness", went astray from meanness and desire, which naturally brought sorrow. Sophocles' tragedy holds that individuals should form their own characteristics in proportion like sculptures. Once this harmony is destroyed, individuals will suffer from loss of balance. Oedipus was predicted to kill his father and marry his mother before he was born. He did these things unconsciously. What Sophocles wants to show is not the viciousness of fate, but that there is a consistent arrangement in the most complicated and seemingly accidental connection between events, although we may not know what this means. Euripides shows the complex emotional world of human beings in his tragedies. He is clearly aware of the intense and magical irrationality boiling in human heart. The greatest tragedy of human existence is that reason cannot resist this cruel and devouring emotion. Medea shouted, "Spasms drive me crazy. Although I know what a cruel thing I am going to do, anger is better than my reason, and it is often the root of people's greatest disaster. " Perhaps it is precisely because of the rational spirit in tragedy that Aristotle said that poetry is more philosophical than history; Only the contemporary philosopher Whitehead called the tragic poet the real founder of scientific thought.
Similarly, shape and rhythm, precision and clarity, harmony and order are the return of Athenian art, painting is a reasonable line, sculpture is a symmetrical worship, and architecture is a combination of marble and geometry. Athens art has no emotional grandiose performance, eccentric form and deliberate innovation. The greatness of Greek art lies in its reconciliation of two opposing principles. On the one hand, it is temperance, clarity and deep seriousness. On the other hand, it is talent, imagination and enthusiasm, and all classical arts are highly rational. The column lintel system in architecture is a completely understandable structural means. The principle of ordered repetition in architectural design is as logical as Euclid's geometric theorem or Plato's dialogue. All building components have perfectly fulfilled their respective logical purposes, without any obscure or mysterious factors. Of course, sculpture art should avoid falling into rigid mathematics, but it adopts some laws that are beneficial to its special needs. Their concept of human body proportion is based on the rational analysis of its whole and part. By emphasizing the subordinate position of some parts and not letting any part dominate, we can maintain the unity of the whole. When the human body is regarded as a whole, the part is only a expressive part. For example, if the face shows too much emotion, the overall sense of balance will be lost. The purpose of sculpture's indifferent facial expressions and body masks is to maintain this balance, which is helpful to highlight the expression of types, not the expression of individuals, so as to avoid excessive emotion of individuals or parts and destroy the overall harmony. In the drama, rational Apollo dialogue and exciting Dionysus chorus coexist, but even in the chorus, the intricate music design structure and the complicated and orderly arrangement of each part convey the theme of the drama in a highly organized form. In the drama of dialogue, the actions in the plot will inevitably lead to the doomed ending according to the usual practice.
Obviously, only a rational mind can achieve such an artistic realm. This is what Plato said, the beauty of language, music and rhythm should all show good temperament, which is good.