buffeted to a greater extent than or less the Mediterranean Sea for xx long years on his provide voyage from the state of war against Troy. The adventurer from Ithaca could produce lilliputian except comply alongside the whims of fate. Even the gods too goddesses of Olympus flora it difficult to speed his provide habitation (in business office because they were working at cross purposes, every bit was their wont).
The classics sometimes gear upwards forth a less fatalistic concept of destiny. Playwrights too philosophers ordinarily warn mortals non to pick out to produce things that appall the “deathless gods” lest the gods exact terrible vengeance too impose a bleak destiny on the offenders. Retribution for hubris—overweening pride—constitutes a staple of classical literature. Hubris brings on Nemesis every bit for sure every bit nighttime follows day. The Greeks never quite enjoin so, but it is possible that other vices every bit good elicit divine retribution. Bottom line, this variant of destiny permits human beings the ability to choose. It’s upwards to them to practise that ability wisely.
And therefore there’s the manageable, if withal stubborn, multifariousness of destiny. Riffing on the classics , Niccolò Machiavelli damage it "fortune." Fortune, proclaims the Florentine philosopher-statesman, is similar a vehement river that sweeps everything too everyone earlier it later a storm. But Machiavelli adds that human beings tin practise foresight during tranquil times earlier the attack of a tempest. They tin build dams too other engineering plant to block or divert alluvion waters when they come. We tin main fortune, inwards other words, past times peering ahead into the hereafter too beingness venturesome inwards the hither too now—guarding against its wiles. This is a comforting interpretation coming from a author known for his bare-knuckles approach to politics.
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