First published in 1985, The Subject of Tragedy takes the drama of the sixteenth and seventeenth centuries as the starting point for an analysis of the differential identities of man and woman. Catherine Belsey charts, in a range of fictional and non-fictional texts, the production in the Renaissance of a meaning for subjectivity that is identifiably modern. The subject of liberal humanism – self-determining, free origin of language, choice and action – is highlighted as the product of a specific period in which man was the subject to which woman was related.
Psychoanalytic readings of literature are often reductionist, seeking to find in great works of the past support for current psychoanalytic tenets. In this book C. Fred Alford begins with the possibility that the insights into human needs and aspirations contained in Greek tragedy might be more profound than psychoanalytic theory. He offers his own psychoanalytic interpretation of the tragedies, one that reconstructs the dramatists' views of the world and, when necessary, enlarges psychoanalysis to take these views into account. Alford draws on an eclectic mixture of psychoanalytic theories--in particular the work of Melanie Klein, Robert Jay Lifton, and Jacques Lacan--to help him illuminate the concerns of the Greek poets. He discusses not only well-known tragedies, such as Aeschylus' Oresteia trilogy, Sophocles' Theban plays, and Euripides' Medea and Bacchae, but also lesser-known works, such as Sophocles' Philoctetes and Euripides' so-called romantic comedies. Alford examines the fundamental concerns of the tragedies: how to live in a world in which justice and power often seem to have nothing to do with each other; how to confront death; how to deal with the fear that our aggression will overflow and violate all that we care about; how to make this inhumane world a more human place. Two assumptions of the tragic poets could, he argues, enrich psychoanalysis--that people are responsible without being free, and that pity is the most civilizing connection. The poets understood these things, Alford believes, because they never flinched in the face of the suffering and constraint that are at the center of human existence.
This is a story of friendships and loyalty, a quest for spirituality, a test of character and a search for inner strength and peace of mind. ❖ The author was born in Akron, Ohio, graduated from Kent State University and maintains a home in the Portage Lakes.
A “brilliant” examination of American complacency and how it puts the nation’s—and the world’s—security at risk (The Wall Street Journal). The ancient Greeks hard-wired a tragic sensibility into their culture. By looking disaster squarely in the face, by understanding just how badly things could spiral out of control, they sought to create a communal sense of responsibility and courage—to spur citizens and their leaders to take the difficult actions necessary to avert such a fate. Today, after more than seventy years of great-power peace and a quarter-century of unrivaled global leadership, Americans have lost their sense of tragedy. They have forgotten that the descent into violence and war has been all too common throughout human history. This amnesia has become most pronounced just as Americans and the global order they created are coming under graver threat than at any time in decades. In a forceful argument that brims with historical sensibility and policy insights, two distinguished historians argue that a tragic sensibility is necessary if America and its allies are to address the dangers that menace the international order today. Tragedy may be commonplace, Brands and Edel argue, but it is not inevitable—so long as we regain an appreciation of the world’s tragic nature before it is too late. “Literate and lucid—sure to interest to readers of Fukuyama, Huntington, and similar authors as well as students of modern realpolitik.” —Kirkus Reviews
After we have finished our assignment in life; death is the only door to the next realm of eternity, but there must be a sweet process to this exit for the family and friends which are left behind. We must know that death is not about age; illness or tragedies, it is only about escape and the completing of our assignment in this life, and our one and great purpose in life being accomplished. The words of God always provide comfort for everyone without torment, religion or fanfare, Christians and sinners alike. Prayfully this book will help to prepare us for that dreaded day with peace and grace, we are provided with steps to comfort; and less anxiety if we see fit to be prepared.
Contending that criticism of Marlowe’s plays has been limited by humanist conceptions of tragedy, this book engages with trauma theory, especially psychoanalytic trauma theory, to offer a fresh critical perspective within which to make sense of the tension in Marlowe’s plays between the tragic and the traumatic. The author argues that tragedies are trauma narratives, narratives of wounding; however, in Marlowe’s plays, a traumatic aesthetics disrupts the closure that tragedy seeks to enact. Martin’s fresh reading of Massacre at Paris, which is often dismissed by critics as a bad tragedy, presents the play as deliberately breaking the conventions of the tragic genre in order to enact a traumatic aesthetics that pulls its audience into one of the early modern period’s most notorious collective traumatic events, the massacre of French Huguenots in Paris in 1572. The chapters on Marlowe’s six other plays similarly argue that throughout Marlowe’s drama tragedy is held in tension with-and disrupted by-the aesthetics of trauma.
This unique anthology presents the important historical essays on tragedy, ranging from antiquity to the present, divided into historical periods and arranged chronologically. Across its span, it traces the development of theories and philosophies of tragedy, enabling readers to consider the ways in which different varieties of environmentalist, feminist, leftist and postcolonial thought have transformed the status of tragedy, and the idea of the tragic, for recent generations of artists, critics and thinkers. Students of literature and theatre will find this collection an invaluable and accessible guide to writing from Plato and Aristotle through to Freud, Nietzsche, Schopenhauer and 21st century theorists. Ideas of tragedy and the tragic have been central to the understanding of culture for the past two millennia. Writers and thinkers from Plato through to Martha Nussbaum have analyzed the genre of tragedy to probe the most fundamental of questions about ethics, pleasure and responsibility in the world. Does tragedy demand that we enjoy witnessing the pain of others? Does it suggest that suffering is inevitable? Is human sexuality tragic? Is tragedy even possible in a world of rolling news on a digitally connected planet, where atrocity and trauma from around the globe are matters of daily information? In order to illustrate the different ways that writers have approached the answers to such questions, this Reader collects together a comprehensive selection of canonical writings on tragedy from antiquity to the present day arranged in six sections, each featuring an introduction providing concise and informed historical and theoretical frameworks for the texts.
'The Soul of Tragedy' brings together scholars to offer perspectives on the Greek tragedy. The collection pays homage to this genre by offering an exploration into the oldest form of dramatic expression.
The Symptom and the Subject takes an in-depth look at how the physical body first emerged in the West as both an object of knowledge and a mysterious part of the self. Beginning with Homer, moving through classical-era medical treatises, and closing with studies of early ethical philosophy and Euripidean tragedy, this book rewrites the traditional story of the rise of body-soul dualism in ancient Greece. Brooke Holmes demonstrates that as the body (sôma) became a subject of physical inquiry, it decisively changed ancient Greek ideas about the meaning of suffering, the soul, and human nature. By undertaking a new examination of biological and medical evidence from the sixth through fourth centuries BCE, Holmes argues that it was in large part through changing interpretations of symptoms that people began to perceive the physical body with the senses and the mind. Once attributed primarily to social agents like gods and daemons, symptoms began to be explained by physicians in terms of the physical substances hidden inside the person. Imagining a daemonic space inside the person but largely below the threshold of feeling, these physicians helped to radically transform what it meant for human beings to be vulnerable, and ushered in a new ethics centered on the responsibility of taking care of the self. The Symptom and the Subject highlights with fresh importance how classical Greek discoveries made possible new and deeply influential ways of thinking about the human subject.
While considering Shakespeare's earliest attempts at tragedy in Richard III and Titus Andronicus, this volume covers the major tragic period, giving special attention to Othello.
