Hamartia

Creon's main hamartia was his excessive pride.

Understanding hamartia as “ignorance of the injurious act,” Lacan distinguishes Greek tragedy from the Renaissance version on the basis that the latter supplants hamartia with the hero's privileged knowledge.

The plot and the tragic figure at its center, destroyed through an act of hamartia, should be tailored to the production of pity and fear. Oedipus is not so much a person as he is a hamartia delivery system, a moving, empty center within the motions of the play, who through his vulnerability to hamartia and its disastrous consequences reveals the pitiable and the fearful to the audience.

But ever since the concept of "hamartia" recurred through Aristotle's Poetics, in an attempt to describe man's ingrained iniquity, our impulse has been to identify a telling defect in those brought suddenly and dramatically low.

As a consequence of the primeval peripety, the Adamic fall narrated in Genesis 3, they have all inherited the catastrophic and tragic hamartia, as it were, of original sin, the engrained powerlessness of the soul to will the good, much less to do it, along with the deep disorientation of the soul's root desire.