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Tragedy as Philosophy in the Reformation World
by Russ LeoTragedy as Philosophy in the Reformation World examines how sixteenth- and seventeenth-century poets, theologians, and humanist critics turned to tragedy to understand providence and agencies human and divine in the crucible of the Reformation. Rejecting familiar assumptions about tragedy, vital figures like Philipp Melanchthon, David Pareus, Lodovico Castelvetro, John Rainolds, and Daniel Heinsius developed distinctly philosophical ideas of tragedy, irreducible to drama or performance, inextricable from rhetoric, dialectic, and metaphysics. In its proximity to philosophy, tragedy afforded careful readers crucial insight into causality, probability, necessity, and the terms of human affect and action. With these resources at hand, poets and critics produced a series of daring and influential theses on tragedy between the 1550s and the 1630s, all directly related to pressing Reformation debates concerning providence, predestination, faith, and devotional practice. Under the influence of Aristotle's Poetics, they presented tragedy as an exacting forensic tool, enabling attentive readers to apprehend totality. And while some poets employed tragedy to render sacred history palpable with new energy and urgency, others marshalled a precise philosophical notion of tragedy directly against spectacle and stage-playing, endorsing anti-theatrical theses on tragedy inflected by the antique Poetics. In other words, this work illustrates the degree to which some of the influential poets and critics in the period, emphasized philosophical precision at the expense of—even to the exclusion of—dramatic presentation. In turn, the work also explores the impact of scholarly debates on more familiar works of vernacular tragedy, illustrating how William Shakespeare's Hamlet and John Milton's 1671 poems take shape in conversation with philosophical and philological investigations of tragedy. Tragedy as Philosophy in the Reformation World demonstrates how Reformation took shape in poetic as well as theological and political terms while simultaneously exposing the importance of tragedy to the history of philosophy.
Tragedy as Philosophy in the Reformation World
by Russ LeoTragedy as Philosophy in the Reformation World examines how sixteenth- and seventeenth-century poets, theologians, and humanist critics turned to tragedy to understand providence and agencies human and divine in the crucible of the Reformation. Rejecting familiar assumptions about tragedy, vital figures like Philipp Melanchthon, David Pareus, Lodovico Castelvetro, John Rainolds, and Daniel Heinsius developed distinctly philosophical ideas of tragedy, irreducible to drama or performance, inextricable from rhetoric, dialectic, and metaphysics. In its proximity to philosophy, tragedy afforded careful readers crucial insight into causality, probability, necessity, and the terms of human affect and action. With these resources at hand, poets and critics produced a series of daring and influential theses on tragedy between the 1550s and the 1630s, all directly related to pressing Reformation debates concerning providence, predestination, faith, and devotional practice. Under the influence of Aristotle's Poetics, they presented tragedy as an exacting forensic tool, enabling attentive readers to apprehend totality. And while some poets employed tragedy to render sacred history palpable with new energy and urgency, others marshalled a precise philosophical notion of tragedy directly against spectacle and stage-playing, endorsing anti-theatrical theses on tragedy inflected by the antique Poetics. In other words, this work illustrates the degree to which some of the influential poets and critics in the period, emphasized philosophical precision at the expense of—even to the exclusion of—dramatic presentation. In turn, the work also explores the impact of scholarly debates on more familiar works of vernacular tragedy, illustrating how William Shakespeare's Hamlet and John Milton's 1671 poems take shape in conversation with philosophical and philological investigations of tragedy. Tragedy as Philosophy in the Reformation World demonstrates how Reformation took shape in poetic as well as theological and political terms while simultaneously exposing the importance of tragedy to the history of philosophy.
Tragedy: The Basics (The Basics)
by Sean McEvoyTragedy: The Basics is an accessible and up-to-date introduction to dramatic tragedy. A comprehensive guide for anyone undertaking a study of the genre, it provides a chronological overview and history of tragic theory. Covering tragedy from the classics to the present day, it explains the contextual and theoretical issues which affect the interpretation of tragedy, examining popularly studied key plays in order to show historical change. Including a glossary of key terms and suggestions for further reading, Tragedy: The Basics is an ideal starting point for anyone studying tragedy in literature or theatre studies.
Tragedy in Transition
by Catherine Silverstone Sarah Annes BrownTragedy in Transition is an innovative and exciting introduction to the theory and practice of tragedy. Looks at a broad range of topics in the field of tragedy in literature, from ancient to contemporary times Explores the links between writers from different times and cultures Focuses on the reception of classical texts in subsequent literatures, and discusses their treatment in a range of media Surveys the lasting influence of the most resonant narratives in tragedy Contemplates exciting and unexpected combinations of text and topic among them the relationship between tragedy and childhood, science fiction, and the role of the gods
The Tragedy of Cleopatra: Queene of Aegypt (Routledge Revivals)
by Denzell S. SmithPublished in 1979: No earlier edition of this play offers a satisfactory text because an old-spelling critical edition requires a conflation of the author's autograph manuscript and the first printed edition of 1639. Further, this play, while illustrating Caroline skepticism concerning the character of a personage long famous in narrative and dramatic literature as well as in history, departs from the literary tradition of the preceding three centuries. An account of the reasons for its departure invites consideration of its sources, but more important, of the beliefs of the dramatist's contemporaries as shown in both life and literature.
The Tragedy of Cleopatra: Queene of Aegypt (Routledge Revivals)
by Denzell S. SmithPublished in 1979: No earlier edition of this play offers a satisfactory text because an old-spelling critical edition requires a conflation of the author's autograph manuscript and the first printed edition of 1639. Further, this play, while illustrating Caroline skepticism concerning the character of a personage long famous in narrative and dramatic literature as well as in history, departs from the literary tradition of the preceding three centuries. An account of the reasons for its departure invites consideration of its sources, but more important, of the beliefs of the dramatist's contemporaries as shown in both life and literature.
The Tragedy of Fatherhood: King Laius and the Politics of Paternity in the West (New Directions in German Studies #9)
by Silke-Maria WeineckWinner of the 2014 Aldo and Jeanne Scaglione Prize for Comparative Literary Studies, awarded by the Modern Language Association.Theories of power have always been intertwined with theories of fatherhood: paternity is the oldest and most persistent metaphor of benign, legitimate rule. The paternal trope gains its strength from its integration of law, body, and affect-in the affirmative model of fatherhood, the biological father, the legal father, and the father who protects and nurtures his children are one and the same, and in a complex system of mutual interdependence, the father of the family is symbolically linked to the paternal gods of monotheism and the paternal ruler of the monarchic state. If tragedy is the violent eruption of a necessary conflict between competing, legitimate claims, The Tragedy of Fatherhood argues that fatherhood is an essentially tragic structure. Silke-Maria Weineck traces both the tensions and various strategies to resolve them through a series of readings of seminal literary and theoretical texts in the Western cultural tradition. In doing so, she demonstrates both the fragility and resilience of fatherhood as the most important symbol of political power. A long history of fatherhood in literature, philosophy, and political thought, The Tragedy of Fatherhood weaves together figures as seemingly disparate as Aristotle, Freud, Kafka, and Kleist, to produce a stunning reappraisal of the nature of power in the Western tradition.
The Tragedy of Fatherhood: King Laius and the Politics of Paternity in the West (New Directions in German Studies #9)
by Silke-Maria WeineckWinner of the 2014 Aldo and Jeanne Scaglione Prize for Comparative Literary Studies, awarded by the Modern Language Association.Theories of power have always been intertwined with theories of fatherhood: paternity is the oldest and most persistent metaphor of benign, legitimate rule. The paternal trope gains its strength from its integration of law, body, and affect-in the affirmative model of fatherhood, the biological father, the legal father, and the father who protects and nurtures his children are one and the same, and in a complex system of mutual interdependence, the father of the family is symbolically linked to the paternal gods of monotheism and the paternal ruler of the monarchic state. If tragedy is the violent eruption of a necessary conflict between competing, legitimate claims, The Tragedy of Fatherhood argues that fatherhood is an essentially tragic structure. Silke-Maria Weineck traces both the tensions and various strategies to resolve them through a series of readings of seminal literary and theoretical texts in the Western cultural tradition. In doing so, she demonstrates both the fragility and resilience of fatherhood as the most important symbol of political power. A long history of fatherhood in literature, philosophy, and political thought, The Tragedy of Fatherhood weaves together figures as seemingly disparate as Aristotle, Freud, Kafka, and Kleist, to produce a stunning reappraisal of the nature of power in the Western tradition.
Tragedy Since 9/11: Reading a World out of Joint
by Jennifer WallaceFrom the trauma of September 11th, through the wars in Afghanistan and Iraq, to the aftermath of the Arab Spring and the environmental warning signs of climate change, this book reflects on the crises and terrifying events of the early 21st century and argues that a knowledge of tragedy from the works of Sophocles to Shakespeare to Samuel Beckett can help us understand them. Jennifer Wallace offers a cultural analysis of the tragic events of the past two decades with reference to a litany of key dramatic texts, including Aeschylus' Oresteia, Euripides' Hecuba, Iphigenia in Aulis, Trojan Women and Bacchae, Homer's Iliad, Ibsen's Emperor and Galilean and Enemy of the People, and Shakespeare's Julius Caesar, Macbeth and King Lear, among others.
Tragedy Since 9/11: Reading a World out of Joint
by Jennifer WallaceFrom the trauma of September 11th, through the wars in Afghanistan and Iraq, to the aftermath of the Arab Spring and the environmental warning signs of climate change, this book reflects on the crises and terrifying events of the early 21st century and argues that a knowledge of tragedy from the works of Sophocles to Shakespeare to Samuel Beckett can help us understand them. Jennifer Wallace offers a cultural analysis of the tragic events of the past two decades with reference to a litany of key dramatic texts, including Aeschylus' Oresteia, Euripides' Hecuba, Iphigenia in Aulis, Trojan Women and Bacchae, Homer's Iliad, Ibsen's Emperor and Galilean and Enemy of the People, and Shakespeare's Julius Caesar, Macbeth and King Lear, among others.
Tragedy Walks the Streets: The French Revolution in the Making of Modern Drama
by Matthew S. BuckleyTragedy Walks the Streets challenges the conventional understanding that the evolution of European drama effectively came to a halt during France's Revolutionary era. In this interdisciplinary history on the emergence of modern drama in European culture, Matthew S. Buckley contends that the political theatricality of the Revolution tested and forced the evolution of dramatic forms, supplanting the theater itself as the primary stage of formal development. Drawing on a wide range of texts and images, he demonstrates how the social and political enlistment of dramatic theatricality inflected rising social and political tensions in pre-Revolutionary France, shaped French Revolutionary political culture, conditioned British political and cultural responses to the Revolution, and served as the impetus for Büchner’s radical formal innovations of the 1830s. Setting aside traditional boundaries of literary scholarship, Buckley pursues instead a history of dramatic form that encompasses the full range of dramatic activity in the changing cultural life of the late eighteenth and early nineteenth century, including art, architecture, journalism, political performance, and social behavior. Surveying this expanded field of inquiry, Buckley weaves together a coherent formal genealogy of the drama during this period and offers a new, more continuous generic history of modern drama in its first and most turbulent phase of development.
Tragedy's End: Closure and Innovation in Euripidean Drama
by Francis M. DunnEuripides is a notoriously problematic and controversial playwright whose innovations, according to Nietzsche, brought Greek tragedy to an early death. Dunn here argues that the infamous and artificial endings in Euripides deny the viewer access to a stable or authoritative reading of the play, while innovations in plot and ending opened tragedy up to a medley of comic, parodic, and narrative impulses. Part One explores the dramatic and metadramatic uses of novel closing gestures, such as aetiology, closing prophecy, exit lines of the chorus, and deus ex machina. Part Two shows how experimentation in plot and ending reinforce one another in Hippolytus, Trojan Women, and Heracles. Part Three argues that in three late plays, Helen, Orestes, and Phoenician Women, Euripides devises radically new and untragic ways of representing and understanding human experience. Tragedy's End is the first comprehensive study of closure in classical literature, and will be of interest to a range of students and scholars.
Tragic Bodies: Edges of the Human in Greek Drama
by Nancy WormanThis book argues for a new way of reading tragedy that attends to how bodies in the ancient plays pivot between subject and object, person and thing, living and dead, and so serve as vehicles for confronting the edges of the human. At the same time, it explores the ways in which Greek tragedy pulls up close to human bodies, examining their physical edges, their surfaces and parts, their coverings or nakedness, and their postures and orientations. Drawing on and advancing the latest interplays of posthumanism and materialism in relation to classical literature, Nancy Worman shows how this tragic enactment may seem to emphasize the human body, but in effect does something quite different. Greek drama instead often treats the body as a thing that has the status and implications associated with other objects, such as a cloak, an urn, or a toy for a dog.Tragic Bodies urges attention to key scenes in Greek tragedy that foreground bodily identifiers as semiotic materializing. This occurs when signs with weighty symbolic resonance distil out on the dramatic stage as concrete sites for contention and conflation orchestrated through proximity, contact, and sensory dynamics. Reading the dramatic script in this way pursues the felt knowledge at the body's edges that tragic representation affords, a consideration attuned to how bodies register at tragedy's unique intersections – where directive and figurative language combine to highlight visual, tactile, and aural details.
Tragic Bodies: Edges of the Human in Greek Drama
by Nancy WormanThis book argues for a new way of reading tragedy that attends to how bodies in the ancient plays pivot between subject and object, person and thing, living and dead, and so serve as vehicles for confronting the edges of the human. At the same time, it explores the ways in which Greek tragedy pulls up close to human bodies, examining their physical edges, their surfaces and parts, their coverings or nakedness, and their postures and orientations. Drawing on and advancing the latest interplays of posthumanism and materialism in relation to classical literature, Nancy Worman shows how this tragic enactment may seem to emphasize the human body, but in effect does something quite different. Greek drama instead often treats the body as a thing that has the status and implications associated with other objects, such as a cloak, an urn, or a toy for a dog.Tragic Bodies urges attention to key scenes in Greek tragedy that foreground bodily identifiers as semiotic materializing. This occurs when signs with weighty symbolic resonance distil out on the dramatic stage as concrete sites for contention and conflation orchestrated through proximity, contact, and sensory dynamics. Reading the dramatic script in this way pursues the felt knowledge at the body's edges that tragic representation affords, a consideration attuned to how bodies register at tragedy's unique intersections – where directive and figurative language combine to highlight visual, tactile, and aural details.
Tragic Cognition in Shakespeare's Othello: Beyond the Neural Sublime (Shakespeare Now!)
by Paul CefaluPaul Cefalu argues that Shakespearean characters raise timely questions about the relationship between cognition and consciousness and often defy our assumptions about "normal†? cognition. The book will appeal to scholars and students interested in both the virtuesand limitations of cognitive literary criticism.
Tragic Cognition in Shakespeare's Othello: Beyond the Neural Sublime (Shakespeare Now!)
by Paul CefaluPaul Cefalu argues that Shakespearean characters raise timely questions about the relationship between cognition and consciousness and often defy our assumptions about “normal” cognition. The book will appeal to scholars and students interested in both the virtuesand limitations of cognitive literary criticism.
Tragic Coleridge
by Chris MurrayTo Samuel Taylor Coleridge, tragedy was not solely a literary mode, but a philosophy to interpret the history that unfolded around him. Tragic Coleridge explores the tragic vision of existence that Coleridge derived from Classical drama, Shakespeare, Milton and contemporary German thought. Coleridge viewed the hardships of the Romantic period, like the catastrophes of Greek tragedy, as stages in a process of humanity’s overall purification. Offering new readings of canonical poems, as well as neglected plays and critical works, Chris Murray elaborates Coleridge’s tragic vision in relation to a range of thinkers, from Plato and Aristotle to George Steiner and Raymond Williams. He draws comparisons with the works of Blake, the Shelleys, and Keats to explore the factors that shaped Coleridge’s conception of tragedy, including the origins of sacrifice, developments in Classical scholarship, theories of inspiration and the author’s quest for civic status. With cycles of catastrophe and catharsis everywhere in his works, Coleridge depicted the world as a site of tragic purgation, and wrote himself into it as an embattled sage qualified to mediate the vicissitudes of his age.
Tragic Coleridge
by Chris MurrayTo Samuel Taylor Coleridge, tragedy was not solely a literary mode, but a philosophy to interpret the history that unfolded around him. Tragic Coleridge explores the tragic vision of existence that Coleridge derived from Classical drama, Shakespeare, Milton and contemporary German thought. Coleridge viewed the hardships of the Romantic period, like the catastrophes of Greek tragedy, as stages in a process of humanity’s overall purification. Offering new readings of canonical poems, as well as neglected plays and critical works, Chris Murray elaborates Coleridge’s tragic vision in relation to a range of thinkers, from Plato and Aristotle to George Steiner and Raymond Williams. He draws comparisons with the works of Blake, the Shelleys, and Keats to explore the factors that shaped Coleridge’s conception of tragedy, including the origins of sacrifice, developments in Classical scholarship, theories of inspiration and the author’s quest for civic status. With cycles of catastrophe and catharsis everywhere in his works, Coleridge depicted the world as a site of tragic purgation, and wrote himself into it as an embattled sage qualified to mediate the vicissitudes of his age.
Tragic Conditions in Shakespeare: Disinheriting the Globe (Rethinking Theory)
by Paul A. KottmanPaul A. Kottman offers a new and compelling understanding of tragedy as seen in four of Shakespeare’s mature plays—As You Like It, Hamlet, King Lear, and The Tempest. The author pushes beyond traditional ways of thinking about tragedy, framing his readings with simple questions that have been missing from scholarship of the past generation: Are we still moved by Shakespeare, and why? Kottman throws into question the inheritability of human relationships by showing how the bonds upon which we depend for meaning and worth can be dissolved. According to Kottman, the lives of Shakespeare's protagonists are conditioned by social bonds—kinship ties, civic relations, economic dependencies, political allegiances—that unravel irreparably. This breakdown means they can neither inherit nor bequeath a livable or desirable form of sociality. Orlando and Rosalind inherit nothing "but growth itself" before becoming refugees in the Forest of Arden; Hamlet is disinherited not only by Claudius’s election but by the sheer vacuity of the activities that remain open to him; Lear’s disinheritance of Cordelia bequeaths a series of events that finally leave the social sphere itself forsaken of heirs and forbearers alike. Firmly rooted in the philosophical tradition of reading Shakespeare, this bold work is the first sustained interpretation of Shakespearean tragedy since Stanley Cavell’s work on skepticism and A. C. Bradley’s century-old Shakespearean Tragedy.
Tragic Drama and Modern Society (Edinburgh Studies In Culture And Society Ser.)
by John OrrA study that examines the relationship between tragic drama of the late 19th and 20th centuries and present-day society. The author's theories are presented with excerpts from relevant plays, such as "Look Back in Anger", "The Glass Menagerie", "The Iceman Cometh" and "Hedda Gabler".
Tragic Heroines in Ancient Greek Drama
by Hanna M. RoismanThe heroines of Greek tragedy presented in the plays by Aeschylus, Sophocles and Euripides have long captivated audiences and critics. In this volume each of the eleven chapters discusses one of the heroines: Clytemnestra, Hecuba, Medea, Iphigenia, Alcestis, Antigone Electra, Deianeira, Phaedra, Creusa and Helen. The book focuses on characterisation and the motivations of the women, as well as on those of the male playwrights, and offers multiple viewpoints and critiques that enable readers to understand the context of each play and form their own views. Four core themes bridge the depictions of the heroines: the socio-political dynamic of ancient Greek expectations of women and their roles in society, the conflict of masculinity versus femininity, the alternation of defiance and submission, and the interplay between deceit and rhetoric. Each chapter offers clear descriptions of plot and mythical background, and builds on the text of the plays to enable reflections on language and performance. All technical terms are explained and key topics or references are pulled out into box features that provide further background information. Discussion points at the ends of chapters enable readers to explore various topics more deeply.
Tragic Heroines in Ancient Greek Drama
by Hanna M. RoismanThe heroines of Greek tragedy presented in the plays by Aeschylus, Sophocles and Euripides have long captivated audiences and critics. In this volume each of the eleven chapters discusses one of the heroines: Clytemnestra, Hecuba, Medea, Iphigenia, Alcestis, Antigone Electra, Deianeira, Phaedra, Creusa and Helen. The book focuses on characterisation and the motivations of the women, as well as on those of the male playwrights, and offers multiple viewpoints and critiques that enable readers to understand the context of each play and form their own views. Four core themes bridge the depictions of the heroines: the socio-political dynamic of ancient Greek expectations of women and their roles in society, the conflict of masculinity versus femininity, the alternation of defiance and submission, and the interplay between deceit and rhetoric. Each chapter offers clear descriptions of plot and mythical background, and builds on the text of the plays to enable reflections on language and performance. All technical terms are explained and key topics or references are pulled out into box features that provide further background information. Discussion points at the ends of chapters enable readers to explore various topics more deeply.
The Tragic Histories of Mary Queen of Scots, 1560-1690: Rhetoric, Passions and Political Literature
by John D. StainesAuthor John Staines here argues that sixteenth- and seventeenth-century writers in England, Scotland, and France wrote tragedies of the Queen of Scots - royal heroine or tyrant, martyr or whore - in order to move their audiences towards political action by shaping and directing the passions generated by the spectacle of her fall. In following the retellings of her history from her lifetime through the revolutions and political experiments of the seventeenth century, this study identifies two basic literary traditions of her tragedy: one conservative, sentimental, and royalist, the other radical, skeptical, and republican. Staines provides new readings of Spenser and Milton, as well as of early modern dramatists, to compile a comprehensive study of the writings about this important historical and literary figure. He charts developments in public rhetoric and political writing from the Elizabethan period through the Restoration, using the emotional representations of the life of this tragic woman and queen to explore early modern experiments in addressing and moving a public audience. By exploring the writing and rewriting of the tragic histories of the Queen of Scots, this book reveals the importance of literature as a force in the redefinition of British political life between 1560 and 1690.
The Tragic Histories of Mary Queen of Scots, 1560-1690: Rhetoric, Passions and Political Literature
by John D. StainesAuthor John Staines here argues that sixteenth- and seventeenth-century writers in England, Scotland, and France wrote tragedies of the Queen of Scots - royal heroine or tyrant, martyr or whore - in order to move their audiences towards political action by shaping and directing the passions generated by the spectacle of her fall. In following the retellings of her history from her lifetime through the revolutions and political experiments of the seventeenth century, this study identifies two basic literary traditions of her tragedy: one conservative, sentimental, and royalist, the other radical, skeptical, and republican. Staines provides new readings of Spenser and Milton, as well as of early modern dramatists, to compile a comprehensive study of the writings about this important historical and literary figure. He charts developments in public rhetoric and political writing from the Elizabethan period through the Restoration, using the emotional representations of the life of this tragic woman and queen to explore early modern experiments in addressing and moving a public audience. By exploring the writing and rewriting of the tragic histories of the Queen of Scots, this book reveals the importance of literature as a force in the redefinition of British political life between 1560 and 1690.
The Tragic Imagination: The Literary Agenda (The Literary Agenda)
by Rowan WilliamsThe Literary Agenda is a series of short polemical monographs about the importance of literature and of reading in the wider world and about the state of literary education inside schools and universities. The category of 'the literary' has always been contentious. What is clear, however, is how increasingly it is dismissed or is unrecognised as a way of thinking or an arena for thought. It is sceptically challenged from within, for example, by the sometimes rival claims of cultural history, contextualized explanation, or media studies. It is shaken from without by even greater pressures: by economic exigency and the severe social attitudes that can follow from it; by technological change that may leave the traditional forms of serious human communication looking merely antiquated. For just these reasons this is the right time for renewal, to start reinvigorated work into the meaning and value of literary reading. This short but thought-provoking volume asks the question 'What is it that tragedy makes us know?'. The focus is on tragedy as a mode of representing the experience of radical suffering, pain, or loss, a mode of narrative through which we come to know certain things about ourselves and our world—about its fragility and ours. Through a mixture of historical discussion and close reading of a number of dramatic texts—from Sophocles to Sarah Kane—the book addresses a wide range of debates: how tragedy is defined, whether there is such a thing as 'absolute tragedy', various modern attempts to rework the classical heritage and the relation of comedy to tragedy. There is also a fresh discussion of whether religious—particularly Christian—discourse is inimical to the tragic, and of the necessary tension between tragic narrative and certain kinds of political as well as religious rhetoric. Rowan Williams argues that tragic drama both articulates failure and frailty and, in affirming the possibility of narrating the story of traumatic loss, refuses to settle for passivity, resignation, or despair. In this sense, it still shows the trace of its ritual and religious roots. And in challenging two-dimensional models of society, power, humanity and human knowing, it remains an intrinsic part of any fully humanist culture.