The ability of a person to have pleasant conversation
Eutrapelia comes from the
Greek for "
wittiness" (εὐτραπελία) and refers to pleasantness in conversation, with ease and a good sense of humor. It is one of
Aristotle'svirtues, being the
"golden mean" between boorishness (ἀγροικία) and buffoonery (βωμολοχία).[1]
Construed narrowly, eutrapelia is associated with an emotion in the same manner modesty and righteousness are associated with emotion; while it is not tied to any particular emotion when construed in wider terms, and is classified with truthfulness, friendliness, and dignity in the category of mean-dispositions that cannot be called pathetikai mesotetes.[2]
Thomas Aquinas (1225–1274), viewed eutrapelia in a positive light, again, favoring the ancient Aristotelian notion that it is constituted by mental relaxation and honorable fun.[3] In the Summa Theologica, Aquinas made it the virtue of moderation in relation to jesting.[3]
By the second half of thirteenth century, the concept was considered a state of judicious pleasure and returned to being considered a virtue by commentators.[4]
The term, eutrapely, is derived from eutrapelia and, since 1596, shares the original meaning of wittiness in conversations.[5]
^Fortenbaugh, William (2006). Aristotle's Practical Side: On his Psychology, Ethics, Politics and Rhetoric. Leiden: Brill. p. 147.
ISBN9789004151642.
^
abScreech, Michael (2015). Laughter at the Foot of the Cross. Chicago: University of Chicago Press. p. 138.
ISBN9780226245119.
^Page, Christopher (1990). The Owl and the Nightingale: Musical Life and Ideas in France 1100–1300. Berkeley, Calif.: University of California Press. p. 38.
ISBN0520069447.
^Garg, Anu (December 20, 2019).
"eutrapely". A Word A Day.
Hoffmann, Tobias (2011). "Eutrapelia: The Right Attitude toward Amusement". In Atucha, Iñigo; Calma, Dragos; König-Pralong, Catherine; Zavattero, Irene (eds.). Mots médiévaux offerts à Ruedi Imbach. F.I.D.E.M. Textes et études du moyen âge. Porto: Fédération Internationale des Instituts d’Études Médiévales. pp. 267–77.