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Rowan Williams explores the definition of the tragic as a mode of narrative, in this short and thought-provoking volume. He turns to subjects including the role of irony in tragedy, the relationship between tragedy and political as well as religious rhetoric, common ground between tragedy and comedy, and the complex place of theology in the debate.
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Les auteurs et théoriciens français du XVIIe siècle, voulant que les spectateurs de tragédie oublient leur statut de spectateurs pour devenir les témoins hallucinés du déchaînement des passions ont rêvé d'abolir toute trace du code artistique pour faire croire aux spectateurs, durant le temps de la représentation, que les événements se racontaient d'eux-mêmes, comme s'il ne s'agissait pas d'une fiction inventée par un dramaturge. Mais pour effacer toute perception du code, ils ont paradoxalement instauré un nouvel ensemble de règles, les "règles classiques". Pour éclairer cette spécificité paradoxale de la tragédie française, pour permettre de comprendre la nature des tragédies de Corneille et Racine, ce livre examine les fondements du système de la représentation classique, les caractéristiques de la dramaturgie propre à la tragédie française et les modalités d'intégration et de fonctionnement des caractères et des passions, avant de finir par interroger la notion de tragique elle-même.
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Tragedy --- Drama --- Drama. --- Tragedy. --- History and criticism. --- Theater. --- Tragödie. --- Tragödientheorie. --- Geschichte.
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"Numerous books have been written about Greek tragedy, but almost all of them are concerned with the 32 plays that still survive. This book, by contrast, concentrates on the plays that no longer exist. Hundreds of tragedies were performed in Athens and further afield during the classical period, and even though nearly all are lost, a certain amount is known about them through fragments and other types of evidence. Matthew Wright offers an authoritative two-volume critical introduction and guide to the lost tragedies. This first volume examines the remains of works by playwrights such as Phrynichus, Agathon, Neophron, Critias, Astydamas, Chaeremon, and many others who have been forgotten or neglected. (Volume 2 explores the lost works of Aeschylus, Sophocles and Euripides.) What types of evidence exist for lost tragedies, and how might we approach this evidence? How did these plays become lost or incompletely preserved? How can we explain why all tragedians except Aeschylus, Sophocles and Euripides became neglected or relegated to the status of 'minor' poets? What changes and continuities can be detected in tragedy after the fifth century BC? Can the study of lost works and neglected authors change our views of Greek tragedy as a genre? This book answers such questions through a detailed study of the fragments in their historical and literary context. Including English versions of previously untranslated fragments as well as in-depth discussion of their significance, The Lost Plays of Greek Tragedy makes these works accessible for the first time."--Bloomsbury Publishing Numerous books have been written about Greek tragedy, but almost all of them are concerned with the 32 plays that still survive. This book, by contrast, concentrates on the plays that no longer exist. Hundreds of tragedies were performed in Athens and further afield during the classical period, and even though nearly all are lost, a certain amount is known about them through fragments and other types of evidence. Matthew Wright offers an authoritative two-volume critical introduction and guide to the lost tragedies. This first volume examines the remains of works by playwrights such as Phrynichus, Agathon, Neophron, Critias, Astydamas, Chaeremon, and many others who have been forgotten or neglected. (Volume 2 explores the lost works of Aeschylus, Sophocles and Euripides.) What types of evidence exist for lost tragedies, and how might we approach this evidence? How did these plays become lost or incompletely preserved? How can we explain why all tragedians except Aeschylus, Sophocles and Euripides became neglected or relegated to the status of 'minor' poets? What changes and continuities can be detected in tragedy after the fifth century BC? Can the study of lost works and neglected authors change our views of Greek tragedy as a genre? This book answers such questions through a detailed study of the fragments in their historical and literary context. Including English versions of previously untranslated fragments as well as in-depth discussion of their significance, The Lost Plays of Greek Tragedy makes these works accessible for the first time
Greek drama (Tragedy) --- Lost literature --- History and criticism.
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Euripides and the Boundaries of the Human presents the first single-volume reading in nearly fifty years of all of Euripides’ surviving plays. Rather than examining one or a handful of dramas in monograph or article form, Mark Ringer insists on the thematic and stylistic parallels that unite a diverse canon of works. Euripides is often referred to as the most modern of the three Ancient Greek tragedians, but in what way can the work of this fifth-century B.C. artist be claimed as modern? The multi-layered presentation of character is new within the context of Athenian Tragedy. The plays also reveal equal concern with the preservation and re-vitalization of tradition, especially with respect to the portrayal of the Olympian gods. Euripidean drama upholds tradition just as vigorously as it posits a new kind of realism in character portrayal in the Ancient Theatre. Euripidean drama fuses what was old with what was new in order to revitalize and perpetuate the art of tragedy. This book will be of interest to professionals and students in the fields of classics, Greek drama in translation or in the original Greek, theater studies, comparative literature, tragedy, and religion.
Euripides --- Greek drama (Tragedy) --- Criticism and interpretation --- History and criticism
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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.
Tragic, The. --- Tragic, The, in literature. --- Tragedy. --- Tragödie. --- Imagination.
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Objects as Actors charts a new approach to Greek tragedy based on an obvious, yet often overlooked, fact: Greek tragedy was meant to be performed. As plays, the works were incomplete without physical items-theatrical props. In this book, Melissa Mueller ingeniously demonstrates the importance of objects in the staging and reception of Athenian tragedy. As Mueller shows, props such as weapons, textiles, and even letters were often fully integrated into a play's action. They could provoke surprising plot turns, elicit bold viewer reactions, and provide some of tragedy's most thrilling moments. Whether the sword of Sophocles's Ajax, the tapestry in Aeschylus's Agamemnon, or the tablet of Euripides's Hippolytus, props demanded attention as a means of uniting-or disrupting-time, space, and genre. Insightful and original, Objects as Actors offers a fresh perspective on the central tragic texts-and encourages us to rethink ancient theater as a whole.
Greek drama (Tragedy) --- Stage props. --- History and criticism.
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Drawing together leading scholars from both theological and literary backgrounds, Christian Theology and Tragedy explores the rich variety of conversations between theology and tragedy. Encompassing a range of perspectives and topics, this book demonstrates how theologians can make productive use of the work of tragedians, tragic theorists and tragic philosophers. Interdisciplinary in nature, this book will appeal to both the theological and literary fields.
Tragic, The --- Tragedy --- Theology. --- Religious aspects --- Christianity. --- History and criticism.
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The ability of human beings to feel compassion or empathy for one another—and express that emotion by offering comfort or assistance—is an important antidote to violence and aggression. In ancient Greece, the epics of Homer and the tragic dramas performed each spring in the Theater of Dionysus offered citizens valuable lessons concerning the necessity and proper application of compassionate action. This book is the first full-length examination of compassion (eleos or oiktos in Greek) as a dramatic theme in ancient Greek literature. Through careful textual analysis, James F. Johnson surveys the treatment of compassion in the epics of Homer, especially the Iliad, and in the works of the three great Athenian tragedians: Aischylos, Euripides, and Sophokles. He emphasizes reciprocity, reverence, and retribution as defining features of Greek compassion during the Homeric and Archaic periods. In framing his analysis, Johnson distinguishes compassion from pity. Whereas in English the word “pity” suggests an attitude of superiority toward the sufferer, the word “compassion” has a more positive connotation and implies equality in status between subject and object. Although scholars have conventionally translated eleos and oiktos as “pity,” Johnson argues that our modern-day notion of compassion comes closest to encompassing the meaning of those two Greek words. Beginning with Homer, eleos normally denotes an emotion that entails action of some sort, whereas oiktos usually refers to the emotion itself. Johnson also draws associations between compassion and the concepts of fear and pity, which Aristotle famously attributed to tragedy. Because the Athenian plays are tragedies, they mainly show the disastrous consequences of a world where compassion falls short. At the same time, they offer glimpses into a world where compassion can generate a more beneficial—and therefore more hopeful—outcome. Their message resonates with today's readers as much as it did for fifth-century Athenians.
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