The Locus Of Tragedy

Ask for the tragic and Europe will answer. Leaving behind the philosophersa (TM) enthusiasm of the nineteenth century, a ~tragedya (TM) and a ~the tragica (TM) now seem little more than vague containers. However, it appears that we still discover a tragic essence in our personal lives. Time and again tragedy is being registered, written down and staged. This book wants to open a contemporary philosophical perspective on the tragic. What is the locus of tragedy? Does it relate to metaphysics, the gods, destiny, and chance? Or is it a matter of ethics, of the Law and its transgression? Does man himself occupy the locus of tragedy, because of his unreasonable and boundless desires, as many philosophers have suggested? Is man today still able to account for his tragic condition? Or do we locate the tragic first and foremost in the esthetic imagination? Is not the theatrical genre of tragedy the locus authenticus of all things tragic? Is there more to the tragic than drama and play?

Simone Weil's supernaturalist interpretations of tragedy challenge not only the philosophical skepticism but also the religious rationalism characteristic of the modern age. This book boldly points out a supernaturalist alternative to contemporary, post-structuralist literary theory. This study of classical tragic drama offers a sacralizing impetus to secular discussions of literature. The book's Platonic premises and its grounding in the transcendental outlook of the religious traditions furnish a sacred illumination. Religious mystery and the cross of Christ both overshadow and deepen philosophical approaches to literary criticism, including theories of tragedy. Simone Weil's conception of tragic art, rooted in a mystical Christian metaphysics, offers original insight into the nature of tragedy. In contradiction of the prevailing secular outlook, Weil regards classical tragedy as a sacred art form. Tragic masterpieces evoke not the chaotic or irrational, as modernist interpreters hold, but rather a good which is absolute

Can tragic views of the human condition as known to Westerners through Greek and Shakespearean tragedy be identified outside European culture, in the Indian culture of Hindu epic drama? In what respects can the Mahabharata epic's and the Bhagavadgita's views of the human condition be called 'tragic' in the Greek and Shakespearean senses of the word? Tragic views of the human condition are primarily embedded in stories. Only afterwards are these views expounded in theories of tragedy and in philosophical anthropologies. Minnema identifies these embedded views of human nature by discussing the ways in which tragic stories raise a variety of anthropological issues-issues such as coping with evil, suffering, war, death, values, power, sacrifice, ritual, communication, gender, honour, injustice, knowledge, fate, freedom. Each chapter represents one cluster of tragic issues that are explored in terms of their particular (Greek, English, Indian) settings before being compared cross-culturally. In the end, the underlying question is: are Indian views of the human condition very different from Western views?

Staging 21st Century Tragedies: Theatre, Politics, and Global Crisis is an international collection of essays by leading academics, artists, writers, and curators examining ways in which the global tragedies of our century are being negotiated in current theatre practice. In exploring the tragic in the fields of history and theory of theatre, the book approaches crisis through an understanding of the existential and political aspect of the tragic condition. Using an interdisciplinary perspective, it showcases theatre texts and productions that enter the public sphere, manifesting notably participatory, immersive, and documentary modes of expression to form a theatre of modern tragedy. The coexistence of scholarly essays with manifesto-like provocations, interviews, original plays, and diaries by theatre artists provides a rich and multifocal lens that allows readers to approach twenty-first-century theatre through historical and critical study, text and performance analysis, and creative processes. Of special value is the global scope of the collection, embracing forms of crisis theatre in many geographically diverse regions of both the East and the West. Staging 21st Century Tragedies: Theatre, Politics, and Global Crisis will be of use and interest to academics and students of political theatre, applied theatre, theatre history, and theatre theory.

From the time of Plato’s proposed expulsion of the poets, tragedy has repeatedly proposed a challenge to philosophical and theological certainties. This is apparent already in early Christianity amongst leading figures during the patristic age. But this raises the question: Why was the theme of tragedy still accepted and deployed throughout the history of Christianity nevertheless? Is this merely an accident or is there something more substantial at play? Can Christian theology take the tragic seriously? Must Christianity ultimately deny the tragic to be coherent, or might it be able to sustain its negativity? Some like George Steiner, David Bentley Hart, and John Milbank have doubts about such a coherency, but others think differently. This book aims to examine this debate, laying out the lines of disagreement and continuing tensions. Through a critical examination of the work of Donald MacKinnon and the eminent Christian thinker Rowan Williams, the book aims to show that there is a path for reconciling the claims of Christian orthodoxy and the experience of tragedy, one that is able to maintain a metaphysical foundation for both real transcendence and unfolding historicity, without denying either.

The period covered by this volume in the Cultural History of Tragedy set is bookended by two shockingly similar historical events: the beheading of a king, Charles I of England in 1649 and Louis XIV of France in 1793. The period between these two dates saw enormous political, social and economic changes that altered European society's cultural life. Tragedy, which had dominated the European stage at the beginning of this period, gradually saw itself replaced by new literary forms, culminating in the gradual decline of theatrical tragedy from the heights it had reached in the 1660s. The dominance of France's military and cultural prestige during this period is reflected in the important, almost exclusive, space dedicated in this volume to the French stage. This book covers the tragedies of France's two greatest playwrights - Pierre Corneille (1606-84) and Jean Racine (1639-99) - which would dominate not only the French stage but, through translations and adaptations, became the model of tragic theater across Europe, finding imitators in England (Dryden), Italy (Alfieri) and as far afield as Russia. This dominance continued well into the 18th century with the triumph of Voltaire's tragedies. This volume also examines how the writings of Diderot and Lessing changed the direction of theatre and how after the Revolution, in the writings of Goethe, Shiller, Hegel, tragedy and the tragic were reimagined and became the sign of European modernity. Each chapter takes a different theme as its focus: forms and media; sites of performance and circulation; communities of production and consumption; philosophy and social theory; religion, ritual and myth; politics of city and nation; society and family, and gender and sexuality.

The Spanish Tragedy was the first 'revenge tragedy' on the English Renaissance stage: but for its influence, major dramas including The Revenger's Tragedy, The Duchess of Malfi and even Hamlet would not exist as they do. It is thus a key text for the study of Renaissance drama and normally appears in introductory undergraduate courses on Renaissance drama and Shakespeare. Despite its initial smash-hit status, after the closing of the theatres in 1642 the play was only once performed in Britain before its gradual revival in the 20th century. Following its first professional performance in 1973, the play has come to be recognised as a Renaissance classic, receiving frequent performance. This volume will bring together its most insightful and influential modern scholars to produce an edition read both by experts in the field and lovers of Thomas Kyd's drama.

A ground-breaking work in Africana political thought that links the plight of progressive political endeavors in Africa with those in the Diaspora and beyond, Democratic Tragedy in the Postcolony engages with two of the defining political sagas of the postcolonial era. The book presents Michael Manley of Jamaica and Nelson Mandela of South Africa as tragic political leaders at the helm of popular democratic projects that run aground in the face of the constraints that a subordinate position in the global economy presents for such endeavors. Jamaica’s experiment with democratic socialism as an alternative path to development at the height of the cold war is considered alongside post-Apartheid South Africa’s search for a development model consistent with the demand for civic empowerment and equitable distribution of social goods in the aftermath of Apartheid. Democratic Political Tragedy in the Postcolony theorizes the defining tragic impasse and the telling vacillations by which the postcolonies in question are brought to the neoliberal catastrophes that currently prevail.