Shakespeare S Philosophy

Shakespeare’s plays are usually studied by literary scholars and historians and the books about him from those perspectives are legion. It is most unusual for a trained philosopher to give us his insight, as Colin McGinn does here, into six of Shakespeare’s greatest plays–A Midsummer Night’s Dream, Hamlet, Othello, Macbeth, King Lear, and The Tempest. In his brilliant commentary, McGinn explores Shakespeare’s philosophy of life and illustrates how he was influenced, for example, by the essays of Montaigne that were translated into English while Shakespeare was writing. In addition to chapters on the great plays, there are also essays on Shakespeare and gender and his plays from the aspects of psychology, ethics, and tragedy. As McGinn says about Shakespeare, “There is not a sentimental bone in his body. He has the curiosity of a scientist, the judgment of a philosopher, and the soul of a poet.” McGinn relates the ideas in the plays to the later philosophers such as David Hume and the modern commentaries of critics such as Harold Bloom. The book is an exhilarating reading experience, especially for students who are discovering the greatest writer in English.

Iago’s ‘I am not what I am’ epitomises how Shakespeare’s work is rich in philosophy, from issues of deception and moral deviance to those concerning the complex nature of the self, the notions of being and identity, and the possibility or impossibility of self-knowledge and knowledge of others. Shakespeare’s plays and poems address subjects including ethics, epistemology, metaphysics, philosophy of mind, and social and political philosophy. They also raise major philosophical questions about the nature of theatre, literature, tragedy, representation and fiction. The Routledge Companion to Shakespeare and Philosophy is the first major guide and reference source to Shakespeare and philosophy. It examines the following important topics: What roles can be played in an approach to Shakespeare by drawing on philosophical frameworks and the work of philosophers? What can philosophical theories of meaning and communication show about the dynamics of Shakespearean interactions and vice versa? How are notions such as political and social obligation, justice, equality, love, agency and the ethics of interpersonal relationships demonstrated in Shakespeare’s works? What do the plays and poems invite us to say about the nature of knowledge, belief, doubt, deception and epistemic responsibility? How can the ways in which Shakespeare’s characters behave illuminate existential issues concerning meaning, absurdity, death and nothingness? What might Shakespeare’s characters and their actions show about the nature of the self, the mind and the identity of individuals? How can Shakespeare’s works inform philosophical approaches to notions such as beauty, humour, horror and tragedy? How do Shakespeare’s works illuminate philosophical questions about the nature of fiction, the attitudes and expectations involved in engagement with theatre, and the role of acting and actors in creating representations? The Routledge Companion to Shakespeare and Philosophy is essential reading for students and researchers in aesthetics, philosophy of literature and philosophy of theatre, as well as those exploring Shakespeare in disciplines such as literature and theatre and drama studies. It is also relevant reading for those in areas of philosophy such as ethics, epistemology and philosophy of language.

This innovative work argues that Shakespeare was as great a philosopher as he was a poet, and that his greatness as a poet derived even more from his power as a thinker than from his genius for linguistic expression. Accordingly, Leon Craig's interpretation of the plays - focusing primarily on Macbeth and King Lear, but including extensive comments on Othello, The Winter's Tale, and Measure for Measure - are intended to demonstrate what can be gained from reading Shakespeare 'philosophically.' Shakespeare, Craig argues, had a persistent fascination with the relationship between politics and philosophy, and even more precisely, with the idea of a philosophical ruler. Macbeth and King Lear are given detailed exposition for the special light they cast on tensions between philosophy and politics, knowledge and power. They show how the pursuit of an adequate understanding of certain practical issues - transient yet recurring - necessarily leads to considerations that far transcend the particular circumstances in which these practical problems arise. Metaphysics, cosmology, and man's confrontation with nature, were made dramatically manifest by Shakespeare to challenge and promote philosophic activity among his audience and readers. Unconventional in its approach, but working within the tradition of such critics as Allan Bloom and Harry Jaffa, Craig's book makes a substantial contribution to understanding the general principles of Shakespearean drama.

Touching on the work of philosophers including Richardson, Kant, Hume, Wittgenstein, Nietzsche, and Dewey, this study examines the history of what philosophers have had to say about "Shakespeare" as a subject of philosophy, from the seventeenth-century to the present. Stewart's volume will be of interest to Shakespeareans, literary critics, and philosophers.

This volume assembles for the first time writings from the past two hundred years by philosophers engaging the dramatic work of William Shakespeare.

Analyzing Shakespeare's views on theatre and magic and John Dee's concerns with philosophy and magic in the light of the Italian version of philosophia perennis (mainly Marsilio Ficino, Pico della Mirandola and Giordano Bruno), this book offers a new perspective on the Italian-English cultural dialogue at the Renaissance and its contribution to intellectual history. In an interdisciplinary and intercultural approach, it investigates the structural commonalities of theatre and magic as contiguous to the foundational concepts of perennial philosophy, and explores the idea that the Italian thinkers informed not only natural philosophy and experimentation in England, but also Shakespeare's theatre. The first full length project to consider Shakespeare and John Dee in juxtaposition, this study brings textual and contextual evidence that Gonzalo, an honest old Counsellor in The Tempest, is a plausible theatrical representation of John Dee. At the same time, it places John Dee in the tradition of the philosophia perennis-accounting for what appears to the modern scholar the conflicting nature of his faith and his scientific mind, his powerful fantasy and his need for order and rigor-and clarifies Edward Kelly's role and creative participation in the scrying sessions, regarding him as co-author of the dramatic episodes reported in Dee's spiritual diaries. Finally, it connects the Enochian/Angelic language to the myth of the Adamic language at the core of Italian philosophy and brings evidence that the Enochian is an artificial language originated by applying creatively the analytical instruments of text hermeneutics used in the Cabala.

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.

Shakespeare's Political Wisdom offers interpretations of five Shakespearean plays with a view to the enduring guidance those plays can provide to human, political life. The plays have been chosen for their relentless attention to the questions that were once and may sometime become, or be recognized as being, the heart and soul of politics.