The Odyssey depicts the relationship between hosts and guests during peacetime through 12 scenes of hospitality and gift giving, contrasting with the war theme of the Iliad. The "hospitality" in epic poetry is one of the most ritualistic activities in the Homeric world, and constitutes the main driving force for the development of epic poetry. In ancient Greek, the word ξεῖνος, which refers to "stranger" and "guest", is translated as "stranger/foreigner" in English, and sometimes also refers to "host" or a close friend. Finley believes that this semantic difference reflects the contradictory attitudes of the ancient world when dealing with strangers. Miller examines the same relationship between host and guest from etymology, proposing that the host includes a dual opposition relationship between the host and guest, and the guest has a dual meaning of friendly visitor and alien intruder. Derrida pointed out that the necessity of converting between the two meanings of xenos calls for the mutual circulation of subject and object meanings. He coined the term 'hostipitalit é' to indicate the hidden hostility, generosity, power, and tension in hospitality. The status of guests becomes subtle and complex. Derrida and Levinas regarded hospitality as an important philosophical and ethical issue, believing that hospitality is ethics itself, the entirety and principles of ethics. Although they did not directly involve the Homeric epics, philosophical discussions on issues such as conditional hospitality, unconditional hospitality, others, gifts, etc. provided new dimensions for epic research.

Hospitality: Levinas and Derrida

Levinas emphasizes the relationship between the individual and the other in his philosophy, criticizes the holistic tendency and self-centered subjectivity of Western philosophy, and advocates the construction of an infinite philosophy about the other. He believes that the other has transcendence and agency, and ethical interaction is the formal structure of society. In "The Whole and the Infinite," Levinas emphasizes the "excellence," "height," and "master identity" of the other, proposes the concept of "unlimited responsibility," and believes that responsibility to the other precedes meeting, and the subject should suffer for the other. Derrida acknowledges Levinas' criticism of Husserl and Heidegger in "Violence and Metaphysics", stating that their phenomenology or ontology fails to respect the existence and meaning of the other. Derrida's deconstructive philosophy regards the other as completely different, and deconstruction is a positive response to this otherness. In "On Hospitality", Derrida explores the issue of hospitality, arguing that hospitality is primarily about how to face "outsiders", and regards Kant's "Perpetual Peace" and Levinas' The Whole and the Infinite "as two types of hospitality. Derrida emphasized that conditional hospitality in the real world relies on unconditional hospitality and forgiveness. Kristiva discussed attitudes towards outsiders in "Our Own Outsiders" and proposed that we should discover our own unsettling otherness. Liko points out the interweaving of oneself and others in "Being an Other's Self". These philosophers attempt to weaken the strict distinction between self and others, host and guest, individual and public, which helps alleviate the contradictory relationship between absolute hospitality and conditional hospitality. Although these reflections involve ancient Greek texts, they avoid the Homeric epics. Levinas dislikes Odysseus and sees him as a manifestation of Hegelian metaphysics that pursues identity. Derrida noticed this attitude of Levinas, and his "On Hospitality" borrowed works from Plato and Sophocles. The Odyssey reflects earlier and more fully the hospitality ethics that oscillates between possibility and impossibility.

Gift: Conditional or unconditional hospitality?

Explored the ethical relationship between gifting and hospitality in the Odyssey, revealing Odysseus' political wisdom and qualities when seeking help in a foreign land. Finley regarded epics as historical documents, emphasizing the reciprocity and exchange of interests in gifting. Influenced by Mos and Malinovsky, he believed that gifting was a part of social reality. Tang Lan proposed that the king gain reputation and consolidate social status by demonstrating generosity. Some researchers believe that the hospitality behavior in epics conforms to the rational patterns and cooperative mechanisms of human behavior. Hermann studied the "ritualistic friendship" in Greek society and believed that elites obtained material and political benefits through exchange. However, some scholars argue that Homeric hospitality stems from faith and customs, and that there are instances of hospitality in epics that do not seek rewards. The ancient Greeks believed that Zeus was the patron saint of the guests, and that the host should show hospitality or gifts to the guests, which was the right of the guests. Levinas' thinking helps to understand the legitimacy of heroes' desire for hospitality. The hospitable behavior in epics is not only a social norm of the leisure class, but also permeates the hierarchical structure of the entire society, serving as a protection for outsiders. The principle of hospitality in ancient Greek society enhanced members' ability to resist risks and broke through the limitations of tribal emotions. As a Greek educator, Homer's hospitality was an important indicator of the development of ancient Greek civilization and played a significant role in the evolution of Western society. Levinas and Derrida's philosophical reflections on conditional and unconditional hospitality confront the Homeric epic. The hospitality behavior in epics is both regulated and constrained, and there are also unconditional hospitality scenes. Derrida believed that true gifts should go beyond the economics of reciprocal exchange and maintain heterogeneity in circles. The Odyssey showcases the interweaving of unconditional and conditional hospitality, sacredness and secularism.

Odysseus: No need for a hospitable host

The Western world's demand for hospitality is reflected in the teachings of Judaism and Christianity, where God is seen as the master and people should live in harmony with each other. The New Testament emphasizes brotherly love for strangers, and the ancient Roman Empire had clear hospitality laws. With the development of business, the demand for private hospitality has weakened, but the sanctity of the subject guest relationship is still reflected in literary works. Dante's Divine Comedy places the betrayer of guests in the deepest part of hell, and Macbeth kills the king Duncan who stays overnight, leading to destruction. Although Odysseus enjoys hospitality and etiquette in the Odyssey, his plan to kill all suitors is considered excessive, cruel, and illegal in modern times. Establishing sympathy, compassion, forgiveness, and intimate relationships with arrogant youth was not within Odysseus' consideration, and he refused the suitor's plea for financial compensation. The image of Odysseus as both the master and the victor is terrifying. The epic hospitality ethics are reversed here. Homer believed that there were fundamental differences in the slaughter behavior of giants, Aegisos, and Odysseus. Odysseus faced suitors who were beyond the relationship between the host and guest, and were not protected. He regained his master's power and received help from Athena and Zeus. Dante did not send Odysseus to hell, but instead placed him in the eighth tier, eighth ditch, as a fraudster. Medieval people's enthusiasm for exploring unknown geographical spaces, with the help of Odysseus, uncovered a new era of cognitive transformation. The transformation of Odysseus' image implies a shift in philosophical focus, as he has always been resourceful and decisive, with wisdom, reason, willpower, and courage highlighted. Odysseus' reputation is tied to Homer and he has been criticized as a fraud and liar. Socrates and his followers revered Odysseus' hidden qualities of wisdom, eloquence, endurance, and elevated him to a philosophical hero. Plato allowed Odysseus' soul to choose to become an ordinary citizen in the afterlife, reflecting the contemplative life of philosophers. Among the Cynics and Stoics, Odysseus holds a higher position. In Neoplatonic philosophy, Odysseus rose to become a soul yearning to return to its mysterious homeland. The image of Odysseus in Dante's works includes the continuation of ancient Greek philosophy's love for wisdom and the integration of Christian views on the present and the afterlife, foreshadowing the ideal character standards of the Renaissance period. Odysseus' philosophical image revolves around wisdom, knowledge, and travel, and thinkers do not need to consider his approach to hospitality or ethical attitudes towards self and others. Odysseus in literary works is portrayed as a navigator with a spirit of exploration. Levinas and Derrida transformed philosophy into ethical philosophy and moral metaphysics, placing emotions, sensibility, absolute gifting, and unlimited responsibility above rational calculations of others, advocating that ethics should not be guided or controlled by knowledge. Odysseus cannot be called a hospitable host in their philosophical thinking, but the widespread presence of hospitality in epics suggests that fear of outsiders can be resolved through more peaceful means. The end of colonialism, prominent issues of immigration and refugees, flourishing international tourism and global trade, and the spread of terrorism all make us vulnerable to strangers at our doorstep at any time. Some countries use stigmatization mechanisms to belittle immigrants and other migrants, causing a painful blow to their self-esteem and leading to self deprecation and self contempt. If Levinas and Derrida firmly believe that hospitality is a hopeful practical solution, then the hospitality ethics advocated by Homer's epic provide us with valuable references.