Essay One:
The Role of Emotions as Part of Human Condition
In Gilgamesh and Tao Te Ching, emotions are powerful and have an unexpectable, ferocious nature. Before the encounter, Enkidu and Gilgamesh demonstrated the wild nature of emotions through their impulsive decisions. On the other hand, Tao Te Ching labels emotions as a force that disrupts the peace within the mind. Within these texts, emotions could determine a character’s personality due to their abilities to influence decisions. Despite emotions’ complexity, Gilgamesh and Tao Te Ching also show how emotions could be commanded through observation or experience that would result in the enrichment of a person. This is reflected when Gilgamesh undergoes an important inner change after emotional events such as the death of Enkidu. Tao Te Ching supported the claim by stating that whoever could calm the emotions of those around them by observing and fulfilling their needs, they will likely be supported wholeheartedly by the people. This essay will argue emotions will affect people’s thinking, speaking, and behaviors, but also demonstrate how humans could use emotions to enhance themselves through observation, learning, and experience.
Emotions are undeniable forces that manipulate minds to make decisions. Gilgamesh was viewed as a horrifying leader for the citizens of Uruk because he has a “stormy heart” and “neither the father’s son nor the wife of the noble; neither the mother’s daughter nor the warrior’s bride was safe” (Ferry, 1993, p. 4) in his presence. Gilgamesh’s inhumane actions were heavily influenced by his untamed emotions and as a result, he was seen as a terrible leader. Meanwhile, animal-like Enkidu first revealed the fierce nature of emotions after he encountered the harlot; after the initial meeting, “for seven days Enkidu in his wonder lay with her in pleasure” (Ferry, 1993, p. 8). Enkidu’s uncontrollable emotions generated desires for the harlot, which dismissed any notions to his connection with nature. Enkidu was an example as how emotions are used to differentiate between humans and animals: before he was tainted by the way of a civilization, his heart was delightful as a wild creature, but after his emotions gave him desire for the harlot, “his body that loved to range the hills was now unable to follow; but in the mind of the wild man there was beginning a new understanding” (Ferry, 1993, p. 8). In summary, Enkidu’s emotions enabled thoughts and desires, which not only made him more human, but allowed Enkidu to think and act lustfully.
Similarly, Tao Te Ching supported the idea that “thoughts weaken the mind. Desires wither the heart” (Laozi, p. 3). Laozi analyzed emotions as a force that gives birth to thoughts and desires. Both would operate the mind of the person to speak and act in a particular way, to fulfill the thoughts and desires. However, Laozi also argued that these thoughts and desires would actively associate themselves to one or more social standards: wealth, power and knowledge. He stated that when the people “throw away industry and profit, there won’t be any thieves” (Laozi, p. 4). Laozi relates thoughts and desires, then proposes a resulting connection between social standards and emotions, which will cause people to chase after their own fulfillment; thus, a system of leadership must be in place to attain the people by giving them their needs. In other words, “the best leader follows the will of the people” (Laozi, p. 14) because once the citizens receive what they asked for, their emotions rest, and brings peace instead of rebellion.
Whenever there is a clash between emotions, especially when a leader does not follow the will of the people, both parties would stand their ground with hate and anger. Gilgamesh was the leader of Uruk, and his citizens feared and disliked him due to his wicked acts. The people “called the goddess Aruru, saying to her ‘you made this man. Now create another. Create his double and let the two contend. Let stormy heart contend with stormy heart that peace may come to Uruk once again’” (Ferry, 1993, p. 5). The citizens of Uruk hoped that the battle between two stormy hearts would bring peace to the city again; they wished for the death of Gilgamesh or a change in his personality through battle. This particular case demonstrates that the clash of emotions between people would create friction: Gilgamesh’s stormy heart contradicted his people’s will, thus his people fought back with the help of the goddess. Laozi would label Gilgamesh as a corrupt leader, because he did not follow the will of the people nor rest the emotions of the citizens. Laozi stated “when the government is too intrusive, people lose their spirit” (Laozi, p. 15), and “if the country is governed with repression, the people are depressed and crafty” (Laozi, p. 12). In conclusion, the nature of a person’s emotions is always ferociously manipulative; clash of emotions will consistently generate destruction. Thus, the role of emotions is to dictate our minds so it generates thoughts and desires, and then our thoughts and desires would force us to chase after fulfillment.
Emotions dictate ways of speaking, thinking, and behaviors, but they can be fed with personal observation and experiences. After losing his companion, Gilgamesh spent most of his time “weeping, mourned for Enkidu as if he was a woman” (Ferry, 1993, p. 44). Gilgamesh went through a transition in his emotions, from fierceness to grief; this was caused by his personal experience with Enkidu, who was not only his companion, but someone who fought closely with him. Such friendship melted away the lustful, angry nature of Gilgamesh’s emotions, and as a result, impacted Gilgamesh’s thoughts and desires. Instead of being fearless like he was before Enkidu’s death, he realized that he was nothing but a mortal who would die eventually. Meanwhile, Tao Te Ching claims that emotions could also be managed through observing the world and its nature. Laozi mentioned that “If you want to govern the people, you must place yourself below them. If you want to lead the people, you must learn how to follow them” (Laozi, p. 14). Laozi believed that in order to label a person as a leader who brings goods to their people, they must observe the emotions of their people first. Since emotions generate thoughts and desires, if the leader understands the emotions of the people, they would naturally understand what their people desire. Through observation, the leader could balance their emotions with people and prevent clash, meanwhile fulfilling their needs. Such interaction, enables the leader to govern the country wisely, and
its inhabitants will be content. They enjoy the labor of their hands and don’t waste time inventing labor- saving machines. Since they dearly love their homes, they aren’t interested in travel. People enjoy their food, take pleasure in being with their families, spend weekends working in their gardens, delight in the doings of the neighborhood (Laozi, p. 16).
As result, despite the greedy tendencies of emotions as their nature, they can be managed and maintained through observations and experiences; such practice would not only enhance the mind of the person, but also bring the maximum happiness to those around them.
Gilgamesh and Tao Te Ching demonstrated emotions as the essence of humans, since they dictate people’s mind to generate thoughts and desires. Then, these thoughts and desires forced humans to behave in a particular way to fulfill their greedy desires. Gilgamesh’s actions were influenced by emotions, which titled him as a terrible leader. Enkidu’s emotions paved way to him sitting in pleasure with the harlot, which isolated him from his peaceful lifestyle in the wilderness. Meanwhile, the texts mentioned that clash of emotions would harm the people involved. This is especially reflected in Tao Te Ching, when Laozi proposed that a leader who doesn’t follows the emotions of the people will bring devastation to the country they govern. Gilgamesh and Tao Te Ching also explained how emotions could change through observation and personal experience, that would result in a change in the mind of characters and their desires. This was witnessed through Gilgamesh’s inner personality transition and in Laozi’s philosophy. In conclusion, emotions serve the role of a dictator of one’s mind, but they can also be used to better the character of a person through experience and observation.