Poetry as a species of imitation

It might be worth elaborating on what I mean by poetics. I will draw upon Aristotle for inspiration. I know that some are likely to howl. What can I do? I think Aristotle was wise about most things. And, when he was wrong, he was wrong in the right way. He was willing for something to be put straight.

Heath’s translation of Poetics has it thus:

Epic poetry and the composition of tragedy, as well as comedy and the arts of dithyrambic poetry and (for the most part) of music for pipe or lyre, are all (taken together) imitations. They can be differentiated from each other in three respects: in respect of their different media of imitation, or different objects, or a different mode (i.e. a different manner). (Health 1996:3, emphasis in the original)

The medium (matter) of film can include color, motion, and sound (musical, ambient and languaged). The object (subjects) can relate to either tragedy or comedy. In this regard, Aristotle contends that those who seek to imitate are imitating agents (Health 1996:5). These agents are either superior or inferior to ourselves if we differentiate according to tragedy or comedy. The mode (method) of imitation is either through narration or action.

Of course, it is possible to have both comedy and tragedy in the same imitative practice. The subtle combination helps to create contrasts. It also helps clear the palate as it were when we must taste the bitter sweet moments of imitation.

Importantly, Aristotle associates imitation of the superior character with excellence. He associates the inferior with defect. Arete, excellence, can be equated with virtue. However, it is somewhat broader in scope than our typical understanding of virtue. It means being the best that you can be according to a standard, a purpose or a kind.

When it is used in relationship with raising and educating children, there were three areas of greatest concern to the Greeks. The first was physical training for excellence. The Olympic ideals are derived from this concern. For males, there was a direct relationship with the ability to fight for and defend one’s city.

There was mental training which included the ability to speak persuasively, to think critically and to judge wisely. This had to do with the right use of the intelligence of a person in a situation or context whether physical or social.

Finally, there was spiritual training through music and the arts which stimulated an awareness of proportionality. This proportionality was translated into the practical life. Here, we come closer to the more common understanding of virtue. When living in community, this meant a balancing of virtue between vices. For instance, courage is the mean between cowardice on the one hand and a risky bravado on the other.

Health, M. (1996) Aristotle’s Poetics. Ringwood, VIC: Penguin.