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Journal articles on the topic 'Drama Tragedy'
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1
Zotova, Tatiana A. "TRAGEDY IN L. TIECK’S DRAMA. SOME ASPECTS." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 3 (2021): 32–41. http://dx.doi.org/10.28995/2686-7249-2021-3-32-41.
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The article considers the genre of tragedy in the works of L. Tieck, one of the key figures of German Romanticism. It is known that the tragedy genre among the German romantics is represented mainly by two varieties: the “tragedy of fate” (Schicksalsdrama) and the drama on a religious-historical theme (in literature most often referred to as Universaldrama, “universal drama”). L. Tieck stands at the origins of both genres, while the tragedy “The Life and Death of Saint Genoveva” (1801), to which other religious and historical dramas of German romanticism go back, turned out to be especially influential. Having created examples of those two genres, Tieck rethinks tragic structures, relativizing them in different ways – firstly, by transforming the tragic genre itself, and, secondly, by including tragic elements into the complex genre constructs, mainly into fairy-tale dramas. That rethinking, however, takes place mostly in the mainstream of the parody typical of Tieck’s work – whether it is a parody of the “main” tragedy with a comedy counterpart or the inclusion of parodies of the tragedy, including his own tragedies, in comedy texts. At the same time, however, Tieck’s last dramatic work, “Fortunat”, which has much in common with his fairy-tale dramas and, like them, is a complex genre construct, ends in tragedy in its purest form, the triumph of the tragic substance. In our opinion that testifies to the impossibility of complete relativization of tragedy and to the crisis of romantic drama
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Mostafalou, Abouzar, and Hossein Moradi. "Baroque Trauerspiel in William Shakespeare’s Hamlet: A Rejection of Aristotelian Tragedy." Journal of Language Teaching and Research 8, no. 1 (January 1, 2017): 184. http://dx.doi.org/10.17507/jltr.0801.23.
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Tragedy, as a literary genre and a high form of literature, deals with lives of noble people. This type of drama is rooted in Aristotle’s formulation which later has resulted into theory of drama known as Freytag's Pyramid. This model of drama which follows Greek version of tragedy has some common features including unity of time, place, and action. Moreover, the elements of death, language, and melancholy have been treated in the conventional ways in the genre f tragedy. However, Walter Benjamin, the German philosopher and critic has opposed to the dominance of tragedy, and developed an independent genre called Trauer Trauerspiel in which ordinary people get to be the center of the play. Unlike tragedy which is based on myth, Trauer Trauerspiel is based on history that depicts the reality of life. Moreover, this genre has the trace of postmodern literature in which language has no meaning; death is treated in non-religious way, and melancholy is no longer considered to be a mental disease. By the same token, it could be claimed that Shakespeare’s Hamlet, as a dominant form of tragedy, can no longer be considered as tragedy; since it repulses conventions of tragedy and Freytag's Pyramid, it belongs to a new genre, Trauer Trauerspiel in which Greek dramas’ features can be dethroned and replaced by postmodern aspects of drama.
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Näsström, Britt-Mari. "The rites in the mysteries of Dionysus: the birth of the drama." Scripta Instituti Donneriani Aboensis 18 (January 1, 2003): 139–48. http://dx.doi.org/10.30674/scripta.67288.
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The Greek drama can be apprehended as an extended ritual, originating in the ceremonies of the Dionysus cult. In particular, tragedy derived its origin from the sacrifice of goats and the hymns which were sung on that occasion. Tragedia means "song of the male goat" and these hymns later developed into choruses and eventually into tragedy, in the sense of a solemn and purifying drama. The presence of the god Dionysus is evident in the history and development of the Greek drama at the beginning of the fifth century B.C. and its sudden decline 150 years later. Its rise seems to correspond with the Greek polis, where questions of justice and divine law in conflict with the individual were obviously a matter of discussion and where the drama had individual and collective catharsis (purifying) in mind.
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Jackson, Lucy. "Proximate Translation: George Buchanan's Baptistes, Sophocles’ Antigone, and Early Modern English Drama." Translation and Literature 29, no. 1 (March 2020): 85–100. http://dx.doi.org/10.3366/tal.2020.0410.
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This essay takes up the question of what impact Greek tragedy had on original plays written in Latin in the sixteenth century. In exploring George Buchanan's biblical drama Baptistes sive calumnia (printed 1577) and its reworking of scenes and images from Sophocles' Antigone, we see how neo-Latin drama provided a valuable channel for the sharing and shaping of early modern ideas about Greek tragedy. The impact of the Baptistes on English drama is then examined, with particular reference to Thomas Watson's celebrated Latin translation of Antigone (1581). The strange affinities between Watson's and Buchanan's plays reveal the potential for Greek tragedy to shape early modern drama, but also for early modern drama to shape how Greek tragedy itself was read and received in early modern England.
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Boyle, A. J. "Senecan Tragedy: Twelve Propositions." Ramus 16, no. 1-2 (1987): 78–101. http://dx.doi.org/10.1017/s0048671x0000326x.
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I begin by stating what Senecan tragedy is not. Senecan tragedy is not a series of declamations cast into dramatic form, as Leo claimed. It is not purely verbal drama divorced from the inner psychological realities of character, as Eliot claimed. It is not character-static drama, incohesive, structureless, lifeless and monotonously versified, as Mackail and others have claimed. It is not Stoic propaganda, as Marti claimed. It is not recitation drama, if by recitation drama is meant drama to be recited by a single speaker and essentially unstageable, as Zwierlein claims. It is not a tissue of hackneyed commonplaces, as Ogilvie claimed, nor an artificial imitation of Greek tragedy, as Beare claimed; nor is it contemptible as literature, as Summers and most nineteenth and early twentieth century critics have claimed.What is Senecan tragedy? This essay presents twelve propositions, each of which isolates a characterising property of Senecan tragedy important for the understanding of it as literary and cultural artefact. These twelve propositions constitute neither an exhaustive list of such properties nor an analysis of genre. The latter question, however, I leave not to contemporary theory, but to the Codex Etruscus and the Elizabethans.
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Gausz, Ildikó. "French tragedy in the Hungarian theatre." Belvedere Meridionale 30, no. 1 (2018): 5–20. http://dx.doi.org/10.14232/belv.2018.1.1.
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The drama is one of the important historical sources of early modern national self-interpretations. After the Long Turkish War (1591–1606) historical dramas are able to enhance patriotism and patriotic education. The tragedy entitled Mercuriade written in 1605 by Dominique Gaspard puts on stage Philippe-Emmanuel de Lorraine, Duke of Mercœur (1558–1602) when he, after the conciliation with Henry IV and leaving the Catholic League, entered into the service of Rudolf II in 1599 and joined the anti-Turkish fights in Hungary. After his death Duke of Mercœur became a mythical hero and his memory was even mentioned at the end of 17th century. Mercuriade can be considered a masterpiece of 17th century school drama, through which it is possible to study the particularities of plays written with a didactic purpose for the students.
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Askarzadeh Torghabeh, Rajabali. "The Study of Revenge Tragedies and Their Roots." International Journal of Applied Linguistics and English Literature 7, no. 4 (July 1, 2018): 234. http://dx.doi.org/10.7575/aiac.ijalel.v.7n.4p.234.
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Tragedy has its roots in man’s life. Tragedies appeared all around the world in the stories of all nations. In western drama, it is written that tragedy first appeared in the literature of ancient Greek drama and later in Roman drama. This literary genre later moved into the sixteenth century and Elizabethan period that was called the golden age of drama. In this period, we can clearly see that this literary genre is divided into different kinds. This genre is later moved into seventeenth century. The writer of the article has benefited from a historical approach to study tragedy, tragedy writers and its different kinds in the Sixteenth and Seventeenth centuries. The author has also presented the chief features and characteristics of tragedies. The novelty of the article is the study of Spanish tragedy and its influences on revenge tragedies written by Shakespeare and other tragedy writers. Throughout the article, the author has also included some of the most important dramatists and tragedy writers of these periods including Thomas Kyd, William Shakespeare, John Marston, George Chapman, Tourneur and John Webster.
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Harrop, Stephe. "Greek Tragedy, Agonistic Space, and Contemporary Performance." New Theatre Quarterly 34, no. 2 (April 19, 2018): 99–114. http://dx.doi.org/10.1017/s0266464x18000027.
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In this article Stephe Harrop combines theatre history and performance analysis with contemporary agonistic theory to re-conceptualize Greek tragedy's contested spaces as key to the political potentials of the form. She focuses on Athenian tragedy's competitive and conflictual negotiation of performance space, understood in relation to the cultural trope of the agon. Drawing on David Wiles's structuralist analysis of Greek drama, which envisages tragedy's spatial confrontations as a theatrical correlative of democratic politics, performed tragedy is here re-framed as a site of embodied contest and struggle – as agonistic spatial practice. This historical model is then applied to a recent case study, Aeschylus’ The Suppliant Women as co-produced by Actors Touring Company and the Lyceum, Edinburgh, in 2016–17, proposing that the frictious effects, encounters, and confrontations generated by this production (re-staged and re-articulated across multiple venues and contexts) exemplify some of the potentials of agonistic spatial practice in contemporary re-performance of Greek tragedy. It is contended that re-imagining tragic theatre, both ancient and modern, as (in Chantal Mouffe's terms) ‘agonistic public space’ represents an important new approach to interpreting and creatively re-imagining, interactions between Athenian tragedy and democratic politics. Stephe Harrop is a Lecturer in Drama at Liverpool Hope University, where her research focuses primarily on performances and texts adapted from, or responding to, ancient tragedy and epic. She is co-author of Greek Tragedy and the Contemporary Actor (Palgrave Macmillan, forthcoming).
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Cartlidge, Edwin. "Drama, tragedy and gravitational waves." Physics World 17, no. 12 (December 2004): 10–11. http://dx.doi.org/10.1088/2058-7058/17/12/17.
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Chodkowski, Robert R. "Aristotle’s Poetics versus Modern Theories of Drama." Roczniki Humanistyczne 66, no. 3 SELECTED PAPERS IN ENGLISH (October 23, 2019): 25–35. http://dx.doi.org/10.18290/rh.2018.66.3-2e.
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The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 57 (2009), issue 3.
This paper seeks to prove that there are no grounds in the Poetics to ascribe to Aristotle the views identified with the literary theory of drama because he does not identify drama with a verbal work. On the contrary, the spectacular dimension of tragedy is for Aristotle one of the distinctive feature of tragedy vis-à-vis epos, which for him is only – to use our modern terms—a literary work. Thus, the visual element (ὄψις or ὄψεως κόσμος) is not only very important for Aristotle, but it is even a necessary component of tragedy. Indeed there are some remarks in the Poetics that suggest tragedy may exist without ὄψις, but this is only regarded as a hypothetical situation, analogical to the one when he argues that tragedy may exist without characters. In fact, however, both ὄψις and characters are regarded by Aristotle as necessary components of tragedy. He makes his considerations assuming both components. At the same time, he treats tragedy not as a text but a theatrical work in which mimesis can be conducted by the “acting persons” (πράττοντες). They are understood not as literary figures, but as stage embodiments of the heroes whose psychophysical ontic paradigms are actors.
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Kropova, Daria Sergeevna. "From Greek Tragedy To Opera-Film." Journal of Flm Arts and Film Studies 7, no. 2 (June 15, 2015): 62–72. http://dx.doi.org/10.17816/vgik7262-72.
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There are some common features between opera (film-opera and theater-opera) and the Greek tragedy. Hereafter a question arises: why theoreticians and artists try to revive tragedy - what is so important in ancient drama that remains actual up to date? The author argues, that musical drama (opera) is the successor to the Greek tragedy, whereas cinema exposes musical and ancient nature of the opera clearer, than theater. The author dwells upon new possibilities of opera: different ways ofcooperation between musical and visual constituents, differences between stage and screen operas; advantages of the film-opera. The screen adaptation of opera is very actual and has special aspects. It is obvious, that opera enriches cinema language and cinema reforms traditional theatrical musical drama. There is a number of works, which are devoted to the problem of the opera- film (mostly written by music experts), but there are no special research on the part of cinema theoreticians. Cinema-opera differs from theater-opera. Cooperation between image and music is defined by specific features of the camera. The opportunities of cinema are wider in some aspects and may advance reform of stage. Integration of arts in opera-film is connected with integration of arts in the Greek tragedy. The Athenian drama, grown up from ancient cults, is connected with ancient rituals. Since the ancient sources of drama find their reflection in film-opera, the latter reaches out these cults.
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De Santis, Guillermo. "El Drama Satírico y el reverso de la Tragedia." CODEX – Revista de Estudos Clássicos 4, no. 2 (December 16, 2016): 4. http://dx.doi.org/10.25187/codex.v4i2.5318.
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<p class="normal">El presente artículo presenta el Drama Satírico como el reverso teatral de la Tragedia. Como forma teatral inserta en el “espectáculo trágico”, la función del Drama Satírico no puede ser analizada separadamente de la Tragedia y se propone que el contraste con esta última es un modo acertado de análisis dada la escasez de fuentes que se poseen.</p><p class="normal">A partir del análisis de las implicancias humorísticas del lenguaje, la <em>ópsis</em> y la gestualidad, este artículo propone que el Drama Satírico opera fundamentalmente sobre las emociones suscitadas por las tragedias que, en época clásica, lo antecedían en la representación. De esta manera, se afirma que distendiendo el poder emotivo de las emociones trágicas, el satirógrafo puede ofrecer un espacio de alivio risible en el que algunos tópicos trágicos son representados desde una perspectiva humorística.</p><p class="normal">De esta manera, el Drama Satírico muestra el carácter ficcional de la Tragedia, operación básica para promover una distensión que, sin negar los efectos emotivos de aquella, admite la posibilidad de otras emociones (como la risa) en el tratamiento del mito y de los héroes épicos presentes en la trama de las tragedias.</p><div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><strong>Abstract</strong></p></div></div><div class="section"><div class="layoutArea"><div class="column"><p><span>This paper thinks the Satyr Drama as the theatrical reverse of the Tragedy. As a theatrical form inserted in the “Tragic Festivity”, the function of the Satyr Drama cannot be analyzed separately from the Tragedy and it is proposed that the contrast with </span>this major genre is a correct mode of analysis, given the scarcity of available sources.</p></div></div><div class="layoutArea"><div class="column"><p><span>Drawing from the analysis of the humorous implications of language, </span><span>ópsis </span><span>and gesture, this paper proposes that the Satyr Drama operates fundamentally on the emotions provoked by the tragedies that, in classical times, preceded it in the performance. This way, it is affirmed that, by distancing the emotional power of tragic emotions, the satirographer can offer a space of laughable relief in which some tragic topics are </span>represented from a humorous perspective. </p><div class="page" title="Page 2"><div class="layoutArea"><div class="column"><p><span>Finally, the Satyr Drama shows the fictional character of Tragedy, a basic operation to promote a distention that, without denying the emotional effects of Tragedy, admits the possibility of other emotions (such as laughter) in the treatment of myth and epic heroes </span>present in the plot of tragedies.</p></div></div><div class="layoutArea"><div class="column"><p><strong>Keywords: </strong><span>Satyr Drama; Greek Tragedy; language; </span><span>ópsis</span><span>; gesture </span></p></div></div></div></div></div></div></div><p class="normal"> </p>
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김동욱. "The Tragic Vision in Greek Tragedy, Shakespearean Tragedy and Noh Drama." Shakespeare Review 46, no. 2 (June 2010): 385–411. http://dx.doi.org/10.17009/shakes.2010.46.2.009.
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Jones, Richard, and Barbara Goff. "History, Tragedy, Theory: Dialogues on Athenian Drama." Classical World 91, no. 5 (1998): 437. http://dx.doi.org/10.2307/4352136.
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Brogan, Walter A. "Is Platonic Drama the Death of Tragedy?" International Studies in Philosophy 23, no. 2 (1991): 75–82. http://dx.doi.org/10.5840/intstudphil199123254.
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Hawes, Derek. "Euro tragedy: a drama in nine acts." Journal of Contemporary European Studies 28, no. 2 (April 2, 2020): 279–80. http://dx.doi.org/10.1080/14782804.2020.1753346.
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Congdon, Lee. "For neoclassical tragedy: György Lukács’s drama book." Studies in East European Thought 60, no. 1-2 (February 6, 2008): 45–54. http://dx.doi.org/10.1007/s11212-008-9041-3.
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Lempert, Manya. "Climate Tragedy." Cambridge Journal of Postcolonial Literary Inquiry 8, no. 2 (April 2021): 195–213. http://dx.doi.org/10.1017/pli.2020.39.
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I hypothesize that tragedy is the genre best suited to represent climate catastrophe. Tragedy, I contend, is committed to diagnosing the ideological and material conditions that make for mass, undeserved suffering—conditions of colonization and racialization, for instance, in Greek and modern drama and in modern tragic fiction. Not only does tragedy reveal injurious forms of power, it stages or incites rebellious collective action against them. These features of literary tragedy, I suggest, are non-Aristotelian. Aristotle lodges the source of crisis in individuals, who inadvertently cause their own misfortunes and suffer from them. The literary tragedy that I theorize, however, locates the origins of communal suffering in external agents of death and domination.
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Perelshtein, Roman. "Metaphysics of cinema art." Herald of Culturology, no. 1 (2021): 57–79. http://dx.doi.org/10.31249/hoc/2021.01.03.
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The author of the article explores cinema art as a kind of worldview model, based on the tragic myth of Aristotle. The well-known doctrine of tragedy is the part of the doctrine of tragic myth. Both tragedy and drama strive for catharsis, that is, to purify and heal the soul. The discussion of drama as a spiritual teaching becomes extremely relevant in this regard. The hero of the drama (wider than a movie with a dramatic plot) goes on a journey to meet his eternal "I", and, therefore, to become himself. The hero may fail, but there is no other purpose for the journey or initiation.
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Mahfouz, Safi Mahmoud. "Tragedy in the Arab Theatre: the Neglected Genre." New Theatre Quarterly 27, no. 4 (November 2011): 368–85. http://dx.doi.org/10.1017/s0266464x11000686.
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In this article Safi Mahmoud Mahfouz investigates the current state of tragedy in the Arab theatre and suggests some of the reasons behind the lack of an authentic Arabic tragedy developed from the Aristotelian tradition. Through analyses of the few translations and adaptations into Arabic of Shakespearean and classical tragedy, he both confirms and questions the claims of non-Arabic scholars that ‘the Arab mind is incapable of producing tragedy’. While the wider theatre community has been introduced to a handful of the Arab world's most prominent dramatists in translation, many are still largely unknown and none has a claim to be a tragedian. Academic studies of Arabic tragedy are insubstantial, while tragedy, in the classical sense, plays a very minor role in Arab drama, the tendency of Arab dramatists being towards comedy or melodrama. Safi Mahmoud Mahfouz is Head of the Department of English Language and Literature at UNRWA University, Amman, Jordan. His research interests include American Literature, Arabic and Middle Eastern literatures, modern and contemporary drama, contemporary poetics, comparative literature, and synchronous and asynchronous instructional technology.
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Fitch, John, and Siobhan McElduff. "CONSTRUCTION OF THE SELF IN SENECAN DRAMA." Mnemosyne 55, no. 1 (2002): 18–40. http://dx.doi.org/10.1163/156852502753776939.
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The characters of Senecan tragedy are more inward-looking than those of Greek tragedy. One aspect of their inwardness lies in their fierce attempts to define and assert identities for themselves, through their names, actions, family history, mythical precedents, social roles etc. These self-assertions are driven by desire in many forms, chiefly desire for recognition by others, and are closely connected with the tragic outcomes of the dramas. One section of the article is devoted to Oedipus, who insists on identifying with his guilty deeds despite his innocence of intention; another to Phaedra, who has multiple versions of herself and cannot choose between them.
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Khalil, Haider ibrahim. "The psychological factors and tragedy aspects in the selected plays of American dramatist Eugene O’Neill." Science Proceedings Series 1, no. 2 (April 24, 2019): 147–49. http://dx.doi.org/10.31580/sps.v1i2.819.
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The abstract of this paper is present the tragedy and psychological aspects of Eugene O’Neill‘s selected plays. The main objective is to review the dramatic life of the father of American drama and find out some tragic and psychological aspect in the plays such as Desire under the Elm, The strange interlude, the long day’s journey into night and other. The analysis is the narrative analysis as well as the data collection are to scan some psychological and tragedy concepts in original content plays. The main issues of the study is to make a link to the tragedy and psychological aspects in these selected plays. Furthermore to narrate about the dramatist and his literary life in literature especially in drama.
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Roselli, D. K. "The Work of Tragic Productions: Towards a New History of Drama as Labour Culture." Ramus 42, no. 1-2 (2013): 104–21. http://dx.doi.org/10.1017/s0048671x00000096.
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The study of the ancient world has often come under scrutiny for its questionable ‘relevance’ to modern society, but Greek tragedy has proven rather resilient. From tragedy's perceived value in articulating an incomplete but idealised state of political and ethical being in Hegel to its role in thinking through the modern construction of politics and gender (often through a re-reading of Hegel), tragedy has loomed large in modern critical inquiry into definitions of the political and the formation of the subject.’ This is another way of saying that the richly textured tragic text has in some respects laid the foundation for subsequent theorising of the political subject.Given the importance placed on such figures as Sophocles’ Oedipus and Antigone starting with Schelling and Hegel, it is perhaps not surprising that recent work in critical theory has tended to recast these particular tragic figures in its critique of Enlightenment thought. Nonetheless, there are problems with the adoption of these figures as paradigms through which tragedy becomes a tool to represent the ancient Greek polis and to work through modern political and ethical problems. The repeated returns to certain aspects of Oedipus or Antigone have contributed to a structured silence around the issue of class relations. Along with the increasingly dominant role of neoliberalism and the continuing importance of identity politics, much recent critical theory has contributed to the occlusion of class and labour from public discourse and academic research. In such a climate, it is no wonder that historical materialism rarely figures in academic works. I wonder whether another narrative is possible through the study of Greek tragedy.
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PRITCHARD, DAVID M. "Athletics in Satyric Drama." Greece and Rome 59, no. 1 (April 2012): 1–16. http://dx.doi.org/10.1017/s0017383511000210.
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Satyric drama introduced athletics much more regularly as an activity than either comedy or tragedy. Many of its villains defeated hapless travellers in a boxing or wrestling bout before murdering them. Satyr-plays were often set at athletic contests where the satyrs of the chorus encountered athletes or tried to be competitors themselves. In one of his plays Euripides provided the most detailed critique of athletes in any genre of classical Athenian literature.
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LEE, SHERRY D. "A Florentine Tragedy, or woman as mirror." Cambridge Opera Journal 18, no. 1 (March 2006): 33–58. http://dx.doi.org/10.1017/s0954586706002096.
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Alexander Zemlinsky's one-act opera A Florentine Tragedy (1917), based on Oscar Wilde's play of the same title, features an erotic triangle – a woman, her husband and her lover – that erupts into violence, murder and a shocking dramatic reversal at the end. Throughout the drama, the character of the woman is a passive mirror in whose eyes the male characters see their own idealised images. The marginalised subject-position of the woman, however, reveals the pivotal role of the feminine in the narcissistic constructions of male desire and the male self. At the same time, however, this reading enables an interpretation of the drama as a project for conceptualising another marginal subjectivity: that of the homosexual male. Drawing on Eve Sedgwick's and Kaja Silverman's theories, the article explores first the complex dynamics of the triangle at the centre of the drama, and then the implications of a Freudian triangular model of male homosexual subjectivity as constituted through narcissistic object-choice. The homoerotic subtext of Wilde's play is revealed partly through the ambiguities of the woman's position in her connections with each of the men, a role that is seen more clearly in terms of their bonds with each other. This subtext is also implicit in the typically Wildean eroticisation of commerce and commercialisation of eros, through which the men engage in relations highly nuanced by erotically inflected language. Most intriguing is the way the male homosocial reading of the drama is supported by the motivic-dramatic structure of Zemlinsky's opera, as suggested by a new interpretation of the ambiguous musical motifs of ‘love’ and ‘death’ that permeate the opera's most crucial scenes.
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McConnell, Justine. "The Place of Greek Tragedy in African Drama." Journal of Southern African Studies 42, no. 1 (January 2, 2016): 171–72. http://dx.doi.org/10.1080/03057070.2016.1126463.
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Pettit, Lance. "Situation tragedy? The doubles’ in British television drama." Irish Studies Review 1, no. 1 (March 1992): 20–22. http://dx.doi.org/10.1080/09670889208455365.
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Jeha, Júlio César, and Maria Lúcia Barbosa de Vasconcellos. "The Flies: a tragedy or an existentialist drama?" Estudos Germânicos 6, no. 1 (December 31, 1985): 217. http://dx.doi.org/10.17851/0101-837x.6.1.217-226.
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Doherty, Francis. "Displacing the Hero in Modern Irish Drama." Theatre Research International 15, no. 1 (1990): 41–56. http://dx.doi.org/10.1017/s0307883300009512.
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The values of a community are revealed in its tragedies, and it is increasingly clear that the classical form of tragedy has been unable to accommodate modern values. It is too aristocratic for a democratic age. Sometimes it has been felt that we no longer merit a hero, and sometimes that heroes are now very dangerous and delusive. This latter view was articulated eloquently by the German philosopher-theologian, Karl Jaspers, in the aftermath of the defeat of Nazism:Tragedy becomes the privilege of the exalted few – all others must be content to be wiped out indifferently in disaster. Tragedy then becomes a characteristic not of man, but of a human aristocracy. As the code of privilege, this philosophy becomes arrogant and unloving; it gives us comfort by pandering to our self-esteem.
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Iqbal, Basit Kareem. "Asad and Benjamin: Chronopolitics of tragedy in the anthropology of secularism." Anthropological Theory 20, no. 1 (July 19, 2018): 77–96. http://dx.doi.org/10.1177/1463499618770310.
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Divergent theories of tragedy in the anthropology of secularism have been articulated with reference to the work of Talal Asad, yet he himself disavows a tragic sensibility. In seeking to understand this disjuncture, I sketch out political and analytical consequences of invoking tragedy when approaching Muslims in Europe and colonial-era shifts in Islamic law. I then align Asad’s demurral of tragedy with Walter Benjamin’s differentiation between classical tragedy and baroque drama. Benjamin demonstrates how anthropology could register (without affirming) secularism’s promise of disenchantment. Rather than tragedy, whose catharsis remains available for conscription by secular power, Asad’s critical project is animated by a methodological antihistoricism.
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Kardiansyah, M. Yuseano. "The Index of Hero’s Power and Nobility in Shakespearean Tragedy Drama: A Semiotic Study." TEKNOSASTIK 14, no. 2 (April 21, 2018): 11. http://dx.doi.org/10.33365/ts.v14i2.57.
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This paper discusses a study that investigates the index of hero’s power and nobility in Shakespearean tragedy dramas. Here, the discussion focuses on two works authored by William Shakespeare: "Macbeth" and “Othello”. Objective of this study is to investigate the signs that give index of power and nobility in those two Shakespearean tragedy dramas. The study is done by analyzing Macbeth and Othello in the way of tracing the intrinsic elements or texts of them. All related dialogs and narrations (data source) in these dramas are analyzed in order to disclose the indexes of power and nobility in Shakespearean tragedy dramas. All analyses from each works are compared in order to determine if there are similar indexes or even distinction among those works in depicting the sense of power and nobility as Shakespearean dramas. As the result, it is found that these two dramas contain similar pattern of indexes that lead to the figuration of each hero’s power and nobility in the dramas.
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Vervain, Chris. "Performing Ancient Drama in Mask: the Case of Greek Tragedy." New Theatre Quarterly 28, no. 2 (May 2012): 163–81. http://dx.doi.org/10.1017/s0266464x12000255.
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Chris Vervain is a mask maker who has for a number of years directed masked Greek drama. On the basis of the research she has undertaken using her own masks, in this article she considers some of the practical issues involved in a masked staging of the plays today, drawing specifically on her experience of directing the Bacchae and the Antigone. Here she extends the discussion started previously in ‘Performing Ancient Drama in Mask: the Case of Greek New Comedy’ in NTQ 79 (August 2004). Earlier, with David Wiles, she contributed ‘The Masks of Greek Tragedy as Point of Departure for Modern Performance’ to NTQ 67 (August 2001). In 2008 she completed a doctorate on masks in Greek tragedy at Royal Holloway, University of London.
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Słomak, Iwona. "Tragedy According to Jacobus Pontanus and the Tradition of Antiquity." Terminus 22, no. 3 (56) (2020): 187–208. http://dx.doi.org/10.4467/20843844te.20.011.12369.
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The aim of this study is to present the findings of a comparative analysis that covers—on the one hand—the theory of tragedy presented in Poeticarum institutionum libri III by Jakob Pontanus (Spanmuller), the classical and Renaissance poetics and commentaries on which he based his work, as well as the ancient tragedies that belonged to the literary canon in Jesuit colleges, and—on the other hand—Pontanus’s theoretical approach mentioned above and his tragedy Elezarus Machabaeus. The works of Pontanus have previously been discussed by Joseph Bielmann. However, Bielmann did not present them against the background of the Greek and Roman tragedies or the statements of the ancient theorists on drama, the Renaissance theoretical reflection on tragedies, or the playwriting practice resulting from this reflection. Consequently, his characterisation of the Elezarus Machabaeus is untenable, and his comments on Pontanus’s theory of drama need reviewing. Determining whether Pontanus respected the rules of ancient tragedy or whether he openly violated them is important because he was one of the most outstanding Jesuit humanists and a person of authority in his community. If we take into account the fact that Elezarus Machabaeus was the first tragedy printed by the Jesuits, the Poeticarum institutionum libri tres was one of the first printed Jesuit textbooks of this kind, and Pontanus himself was also the author of other books recommended for reading in Jesuit colleges and participated in the work of the committee for the evaluation and approval of the Jesuit school act, his views on the imitation of ancient models should be considered influential at least to a moderate degree and at least in some literary circles of his time. This matter is addressed in the introductory part of this paper. It also contains a short presentation of Pontanus’s textbook against the background of other Jesuit poetics, as well as of his main sources in the field of drama theory. Subsequently, the author presents Pontanus’s concept of drama and then discusses his piece taking into account the context of ancient and contemporary drama theory and practice of writing. In the light of this comparative reading, Eleazarus Machabaeus seems to be generally based on ancient models despite certain peculiarities, such as the composition and absence of choruses, which may be surprising at first. Both Pontanus’s tragedy and his theoretical approach should be regarded as classical in nature.
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Lieblein, Leanore, and Linda Kintz. "The Subject's Tragedy: Political Poetics, Feminist Theory, and Drama." Theatre Journal 47, no. 2 (May 1995): 324. http://dx.doi.org/10.2307/3208506.
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Hesk, J. "History, Tragedy, Theory: Dialogues on Athenian Drama. B Goff." Classical Review 48, no. 1 (January 1, 1998): 72–74. http://dx.doi.org/10.1093/cr/48.1.72.
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Giannopoulou, Zina. "The Soul of Tragedy: Essays on Athenian Drama (review)." Comparative Drama 41, no. 2 (2007): 249–51. http://dx.doi.org/10.1353/cdr.2007.0016.
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SHAPIRO, JAMES. "The Scot's Tragedy and the Politics of Popular Drama." English Literary Renaissance 23, no. 3 (September 1993): 428–49. http://dx.doi.org/10.1111/j.1475-6757.1993.tb01068.x.
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KERRIGAN, JOHN. "REVENGE TRAGEDY REVISITED: POLITICS, PROVIDENCE AND DRAMA, 1649–1683." Seventeenth Century 12, no. 2 (September 1997): 207–29. http://dx.doi.org/10.1080/0268117x.1997.10555430.
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Gross, Janice B. "The Tragedy of Algeria: Slimane Benaissa's Drama of Terrorism." Theatre Journal 54, no. 3 (2002): 369–87. http://dx.doi.org/10.1353/tj.2002.0083.
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Barnwell, H. T. "Drama and Poetry of the Unseen in Racinian Tragedy." Seventeenth-Century French Studies 22, no. 1 (June 2000): 125–40. http://dx.doi.org/10.1179/c17.2000.22.1.125.
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ZUYENKO, M. "MYTHOPOEIC PARADIGM IN ENGLISH BAROQUE DRAMA (JOHN WEBSTER “THE WHITE DEVIL”)." Philological Studies, no. 33 (April 19, 2021): 56–58. http://dx.doi.org/10.33989/2524-2490.2020.33.228234.
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The article deals with the mythopoeic analysis of the play of revenge “The White Devil” by John Webster. The historical background of the play is also under examination. The tragedy “White Devil” (1612) is known in the translations by I. Aksenov, T. Potnitseva. The genre of tragedy in the XVII th century reflects the writers’ appeal to the biblical text and its transformation in motives, images, stylistic and generic systems, this tradition is particular important for the baroque writers, the constant feature of the English dramaturgy of the XVIIth century is appeal to the antique mythology and the national cultural heritage.
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Katafiasz, Kate. "Being in Crisis: Scenes of Blindness and Insight in Tragedy." Performance Philosophy 4, no. 1 (August 30, 2018): 53–65. http://dx.doi.org/10.21476/pp.2018.41199.
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Tragedy was considered ‘highly serious, political (in some sense)—and religious’, at its origin in Athens in 427 BCE (Winnington-Ingram, 1989: 5). In spite of its centuries-old existence the trope still troubles theatre and performance philosophy scholars. As Simon Critchley (2017) recently put it: ‘What kind of hedonism is the pleasure we take in tragedy, which depicts not just suffering and death, but the ghostly porosity of the frontier separating the living from the dead?’ (37). This paper makes use of, and critiques Critchley’s scholarship. It explores his notion of tragedy’s porous frontier in relation to the skene, the boundary that bisected the ancient stage and restricted audience vision at critical moments in the drama. The paper links the skene functionally to other such pivotal boundaries or ‘scenes’, to generate an interdisciplinary range of approaches to the precarious experience of having sight and hearing momentarily dislocated from each other. In the process the paper contests Critchley’s Platonic concerns about tragedy’s deceptive and sadistic inflections, to offer an entirely new take on the ancient art form; one which may shed fresh light on Performance Philosophy’s foundational debates concerning the use, or demolition, of boundaries.
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Suthren, Carla. "Translating Commonplace Marks in Gascoigne and Kinwelmersh's Jocasta." Translation and Literature 29, no. 1 (March 2020): 59–84. http://dx.doi.org/10.3366/tal.2020.0409.
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This essay locates the moment at which commonplace marks were ‘translated’ from printed classical texts into English vernacular drama in a manuscript of Gascoigne and Kinwelmersh's Jocasta, dated 1568. Based on a survey of the use of printed commonplace marks in classical drama between 1500 and 1568, it demonstrates that this typographical symbol was strongly associated with Greek tragedy, particularly Sophocles and Euripides, and hardly at all with Seneca. In light of this, it argues that the commonplace marks in the Jocasta manuscript should be read as a deliberate visual gesture towards Euripides. In this period, commonplace marks evoked printed Greek rather than Latin tragedy, and early modern readers might bring such associations to the English dramatic texts in which these marks also appeared, including the First Quarto of Hamlet (1603).
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Akhmedova, Vazirakhon Askarovna. "Description Of Global Problems In Uzbek Drama Period Of Independence (On the example of E.Azam's drama "Lonely boat")." American Journal of Social Science and Education Innovations 2, no. 09 (September 10, 2020): 105–10. http://dx.doi.org/10.37547/tajssei/volume02issue09-14.
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This article is deals with the tragedy of the Aral Sea, which today has become a global problem not only in Uzbekistan but also around the world, and its negative impact on humanity. The article analyzes the play "The Lonely Boat" by E.Azam, given how deeply the playwright's knowledge of national life, poetic skills, style, reveals the inner world of the heroes (national image, thoughts, psycho-psychological drama).
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Suwandana, Engkin. "EKSISTENSIALISME DAN ABSURDISME DALAM DRAMA KARYA PUTU WIJAYA." Jurnal Pena Indonesia 2, no. 1 (February 21, 2017): 12. http://dx.doi.org/10.26740/jpi.v2n1.p10-21.
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This study aims to (1) describe the existential drama Oh, Edan, and Dag Dig Dug works of Putu Wijaya which include: (a) freedom, (b) anxiety, (c) the failure, (d) the futility, (e) death, (2) describe absurdism in drama Ah, Edan, and Dag Dig Dug by Putu Wijaya which includes: (a) suicide philosophical, (b) the nature of the symbolic, and (c) of tragedy and comedy. This study focuses on (1) existentialism in the drama Oh, Edan, and Dag Dig Dug by Putu Wijaya which include: (a) freedom, (b) anxiety, (c) the failure, (d) the futility, (e) death and (2) absurdism in drama Ah, Edan, and Dag Dig Dug. This study is qualitative research, using descriptive qualitative research data collection. Descriptive method is a method which seeks to describe a phenomenon, the events that occurred at that time. In this study, descriptive method is used to describe the concept of existentialism and absurdism. This research data use existantialism theory and absurdism in playwrights by PutuWijaya. By using the technique with the data source in the form of three plays, the relevant data collection technique is a technique read. Reading the drama text data collection activities conducted by member’s attention totally focused on the object. Reading and listening is a set of techniques to obtain valid data followed by activities recorded data. This study concluded five concepts of existentialism and three concepts of absurdism. The results showed that existentialism in the drama Oh, Edan, Dag Dig Dug by Putu Wijaya, looked in terms of freedom, anxiety, failure, futility, and death. Three absurdism concepts in drama Ah, Edan, Dag Dig Dug by Putu Wijaya looked through suicide philosophical, symbolic nature, tragedy and comedy.
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Harrop, Stephe, and David Wiles. "Poetic Language and Corporeality in Translations of Greek Tragedy." New Theatre Quarterly 24, no. 1 (January 30, 2008): 51–64. http://dx.doi.org/10.1017/s0266464x08000055.
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The translation of ancient tragedy is often considered at a linguistic level, as if the drama consisted simply of words being written, spoken, and heard. This article contends that translation for the stage is a process in which literary decisions have physical, as well as verbal, outcomes. It traces existing formulations concerning the links between vocal and bodily expression, and explores the ways in which printed texts might be capable of suggesting modes of corporeality or systems of movement to the embodied performer; and sketches some of the ways in which the range of possible relationships between language and physicality might be explored and understood, drawing upon recent practice-based research into the work of three modern poetic translators of Greek tragedy. Stephe Harrop is a theatre practitioner and academic whose work explores the links between text and physical performance. She originally trained as a dancer, and currently teaches at Royal Holloway, University of London. David Wiles is Professor of Theatre at Royal Holloway. His research interests include Greek theatre, masked performance, and drama in translation. His most recent publications include A Short History of Western Performance Space (2003) and Mask and Performance in Greek Tragedy (2007).
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Gutzwiller, Kathryn. "The Tragic Mask of Comedy: Metatheatricality in Menander." Classical Antiquity 19, no. 1 (April 1, 2000): 102–37. http://dx.doi.org/10.2307/25011113.
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The plays of Menander have been largely absent from the recent critical attention given the metatheatrical aspects of ancient comedy because they avoid direct reference to performance and maintain dramatic illusion. But as readings of tragic self-reflexivity have shown, even consistently illusionistic drama can make reference to itself as drama so that the audience is encouraged to view the play in double focus, as both a pretense of reality and as an evident dramatic artifice. Metatheatricality in Menander has its basis in the recurring view of the characters that life is like a tragedy. A number of characters state that the events at hand resemble a tragic situation, comment on events by quoting from a tragedy, or ask other characters to view the current situation through the lens of a particular tragic drama. In other instances, reference is made to aspects of dramatic staging or to the constitutive parts of plays. Such comments are realistic, or probable, because it is likely that Greeks of the fourth century regularly interpreted their own lives through the paradigm of myth, best known in dramatized form, and used theatrical metaphors to refer to everyday events. At the same time, however, audience members may experience a character's comparison of the dramatic situation to tragedy as humorously ironic because they know that the plot is destined to fulfill itself in a comic mode. Tragedy is in fact a mask worn by Menander's comedy, and the audience has a metadramatic experience whenever it focuses on the fact of masking. Analysis of passages from the Dyscolos, Epitrepontes, Perikeiromene, and Samia, as well as fuller discussion of the Aspis, demonstrates that Menader's plays invite metadramatic readings in which the plot develops through the struggles of characters to impose on themselves and others tragic readings of their comic situation.
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Broggiato, Maria. "Eratosthenes, Icaria and the Origins of Tragedy." Mnemosyne 67, no. 6 (November 12, 2014): 885–99. http://dx.doi.org/10.1163/1568525x-12341419.
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This paper discusses the text of one of the fragments of Eratosthenes’ Erigone (fr. 22 Powell). Modern scholars have linked this one-line fragment with a Hellenistic theory that placed the origin of drama in the village of Icaria, in the Attic countryside. It is likely that the fragment did mention the word ‘billy-goat’ (τράγος), but there are no definite elements in favour of the hypothesis that Eratosthenes devised a theory on the origin of tragedy in Icaria.
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Vervain, Chris. "Performing Ancient Drama in Mask: the Case of Greek New Comedy." New Theatre Quarterly 20, no. 3 (August 2004): 245–64. http://dx.doi.org/10.1017/s0266464x04000144.
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Chris Vervain is a mask maker who has for a number of years trained and directed in performing masked drama. On the basis of research she has undertaken, using her own masks, on how to perform the ancient Greek plays, in this article she questions some of the modern orthodoxies of masked theatre, drawing specifically on her experience with Menander's New Comedy. With David Wiles, she contributed ‘The Masks of Greek Tragedy as Point of Departure for Modern Performance’ to NTQ 67 (August 2001) and, with Richard Williams, ‘Masks for Menander: Imaging and Imagining Greek Comedy’ to Digital Creativity, X, No. 3 (1999). Some of her masks can be seen at www.chrisvervain.btinternet.com. She is currently working towards a doctorate on masks in Greek tragedy at Royal Holloway, University of London.
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Culpeper, Jonathan, Alison Findlay, Beth Cortese, and Mike Thelwall. "Measuring emotional temperatures in Shakespeare’s drama." Revisiting Shakespeare's Language 11, no. 1 (August 27, 2018): 10–37. http://dx.doi.org/10.1075/etc.00002.cul.
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Abstract This paper demonstrates how the computational analysis of Shakespeare’s plays can map the emotional language used across individual plays and across the canon more broadly, affording new insights. It explains how we adapted the “sentiment analysis” tool SentiStrength for use with Early Modern English. Our analyses allow us to test out the long-held critical hypothesis that Shakespeare’s work moved from a comic to a “problem” and tragic period, and thence to a more optimistic redemptive mood in his last plays. The paper will also suggest how computational techniques can further understanding of genre, in particular the relationship between history and tragedy in Shakespeare’s work.