Shakespeare S Folly

This study contends that folly is of fundamental importance to the implicit philosophical vision of Shakespeare’s drama. The discourse of folly’s wordplay, jubilant ironies, and vertiginous paradoxes furnish Shakespeare with a way of understanding that lays bare the hypocrisies and absurdities of the serious world. Like Erasmus, More, and Montaigne before him, Shakespeare employs folly as a mode of understanding that does not arrogantly insist upon the veracity of its own claims – a fool’s truth, after all, is spoken by a fool. Yet, as this study demonstrates, Shakespearean folly is not the sole preserve of professional jesters and garrulous clowns, for it is also apparent on a thematic, conceptual, and formal level in virtually all of his plays. Examining canonical histories, comedies, and tragedies, this study is the first to either contextualize Shakespearean folly within European humanist thought, or to argue that Shakespeare’s philosophy of folly is part of a subterranean strand of Western philosophy, which itself reflects upon the folly of the wise. This strand runs from the philosopher-fool Socrates through to Montaigne and on to Nietzsche, but finds its most sustained expression in the Critical Theory of the mid to late twentieth-century, when the self-destructive potential latent in rationality became an historical reality. This book makes a substantial contribution to the fields of Shakespeare, Renaissance humanism, Critical Theory, and Literature and Philosophy. It illustrates, moreover, how rediscovering the philosophical potential of folly may enable us to resist the growing dominance of instrumental thought in the cultural sphere.

An enduring debate among scholars has focused on the degree to which Shakespeare's plays are indebted to the Christian culture in which they were created and the manner of demonstrating that indebtedness. R. Chris Hassel, Jr. points out informed allusions to familiar Pauline and Erasmian Christian passages and themes present in Love's Labor's Lost, A Midsummer Night's Dream, Much Ado about Nothing, As You Like It, Twelfth Night, and The Merchant of Venice. He argues that not only did Shakespeare's audience understand these allusions but also that these allusions led the audience to recognize their pertinence to the playwright's uniquely Christian comic vision. Furthermore, Hassel feels this understanding of the relationship between Shakespeare's comic artistry and Christianity leads to a greater appreciation of the plays.

In the winter of 1795, a frustrated young writer named William Henry Ireland stood petrified in his father's study as two of England's most esteemed scholars interrogated him about a tattered piece of paper that he claimed to have found in an old trunk. It was a note from William Shakespeare. Or was it? In the months that followed, Ireland produced a torrent of Shakespearean fabrications: letters, poetry, drawings—even an original full-length play that would be hailed as the Bard's lost masterpiece and staged at the Drury Lane Theatre. The documents were forensically implausible, but the people who inspected them ached to see first hand what had flowed from Shakespeare's quill. And so they did. This dramatic and improbable story of Shakespeare's teenaged double takes us to eighteenth century London and brings us face-to-face with history's most audacious forger.

The great Shakespeare Jubilee festival was held at Stratford, under the direction of David Garrick. The occasion was the dedication of the new town hall and the presentation by Garrick of a statue of Shakespeare. Immense interest, enthusiasm, and controversy were aroused by the plans, which involved not only theatrical and rhetorical festivities but fireworks, processions and a horserace. This book was originally published in 1964 to coincide with the 400th anniversary of Shakespeare’s birth. It describes the festival, which touched heights of success and depths of disaster, its impact on Stratford, its after effects in London, especially theatrical London, where rival managers tried to cash in on Garrick’s idea and where Garrick turned the Stratford failure into resounding success at Drury Lane. The author quotes entertainingly from newspapers, memoirs, and plays, and illustrates her book with contemporary engravings and portraits.

In a remarkable piece of detective work, Shakespeare scholar James Bednarz traces the Bard's legendary wit-combats with Ben Jonson to their source during the Poets' War. Bednarz offers the most thorough reevaluation of this "War of the Theaters" since Harbage's Shakespeare and the Rival Traditions, revealing a new vision of Shakespeare as a playwright intimately concerned with the production of his plays, the opinions of his rivals, and the impact his works had on their original audiences. Rather than viewing Shakespeare as an anonymous creator, Shakespeare and the Poets' War re-creates the contentious entertainment industry that fostered his genius when he first began to write at the Globe in 1599. Bednarz redraws the Poets' War as a debate on the social function of drama and the status of the dramatist that involved not only Shakespeare and Jonson but also the lesser known John Marston and Thomas Dekker. He shows how this controversy, triggered by Jonson's bold new dramatic experiments, directly influenced the writing of As You Like It, Twelfth Night, Troilus and Cressida, and Hamlet, gave rise to the first modern drama criticism in English, and shaped the way we still perceive Shakespeare today.

An A to Z reference guide to religious terms, concepts and references in Shakespeare.

Shakespeare and the Elizabethan Reformation: Literary Negotiation of Religious Difference explores how Shakespeare’s plays dramatize key issues of the Elizabethan Reformation, the conflict between the sacred, the critical, and the disenchanted; alternatively, the Catholic, the Protestant, and the secular. Each play imagines their reconciliation or the failure of reconcilation. The Catholic sacred is shadowed by its degeneration into superstition, Protestant critique by its unintended (fissaparous) consequences, the secular ordinary by stark disenchantment. Shakespeare shows how all three perspectives are needed if society is to face its intractable problems, thus providing a powerful model for our own ecumenical dialogues. Shakespeare begins with history plays contrasting the saintly but impractical King Henry VI, whose assassination is the ”primal crime,” with the pragmatic and secular Henry IV, until imagining in the later 1590’s how Hal can reconnect with sacred sources. At the same time in his comedies, Shakespeare imagines cooperative ways of resolving the national ”comedy of errors,” of sorting out erotic and marital and contemplative confusions by applying his triple lens. His late Elizabethan comedies achieve a polished balance of wit and devotion, ordinary and the sacred, old and new orders. Hamlet is Shakespeare’s ultimate Elizabethan consideration of these issues, its so-called lack of objective correlation a response to the unsorted trauma of the Reformation.

First Published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.