In Andreas Friz’s Letter on tragedies (ca. 1741-1744) Nienke Tjoelker offers insight into the Jesuit school theatre of the eighteenth century. Commonly ignored by scholars, who assume that by then Jesuit theatre was disappearing and of poor quality, it appears to be very much alive and interacting with contemporary vernacular theatre. Tjoelker places Friz's poetics in its historical and literary context in an extensive introduction and presents an edition with translation. She investigates Friz's focus on the imitation of French classical writers, such as Jean Racine (1639-1699) and Pierre Corneille (1606-1684). Friz criticised his colleagues for their excessive use of multimedia ornaments, which hindered the correct application of the three classical unities and verisimilitude.

Twentieth century critics have definite ideas about tragedy. They maintain that in a true tragedy, fate must feel the resistance of the tragic hero's moral freedom before finally crushing him, thus generating our ambivalent sense of terrible waste coupled with spiritual consolation. Yet far from being a timeless truth, this account of tragedy only emerged in the wake of the French Revolution. What Was Tragedy? demonstrates that this account of the tragic, which has been hegemonic from the early nineteenth century to the present despite all the twists and turns of critical fashion in the twentieth century, obscured an earlier poetics of tragedy that evolved from 1515 to 1795. By reconstructing that poetics, Blair Hoxby makes sense of plays that are "merely pathetic, not truly tragic," of operas with happy endings, of Christian tragedies, and of other plays that advertised themselves as tragedies to early modern audiences and yet have subsequently been denied the palm of tragedy by critics. In doing so, Hoxby not only illuminates masterpieces by Shakespeare, Calderón, Corneille, Racine, Milton, and Mozart, he also revivifies a vast repertoire of tragic drama and opera that has been relegated to obscurity by critical developments since 1800. He suggests how many of these plays might be reclaimed as living works of theater. And by reconstructing a lost conception of tragedy both ancient and modern, he illuminates the hidden assumptions and peculiar blind-spots of the idealist critical tradition that runs from Schelling, Schlegel, and Hegel, through Wagner, Nietzsche, and Freud, up to modern post-structuralism.

Through its missionary, pedagogical, and scientific accomplishments, the Society of Jesus-known as the Jesuits-became one of the first institutions with a truly "global" reach, in practice and intention. The Oxford Handbook of the Jesuits offers a critical assessment of the Order, helping to chart new directions for research at a time when there is renewed interest in Jesuit studies. In particular, the Handbook examines their resilient dynamism and innovative spirit, grounded in Catholic theology and Christian spirituality, but also profoundly rooted in society and cultural institutions. It also explores Jesuit contributions to education, the arts, politics, and theology, among others. The volume is organized in seven major sections, totaling forty articles, on the Order's foundation and administration, the theological underpinnings of its activities, the Jesuit involvement with secular culture, missiology, the Order's contributions to the arts and sciences, the suppression the Order endured in the 18th century, and finally, the restoration. The volume also looks at the way the Jesuit Order is changing, including becoming more non-European and ethnically diverse, with its members increasingly interested in engaging society in addition to traditional pastoral duties.

Reverence for J. S. Bach's music and its towering presence in our cultural memory have long affected how people hear his works. In his own time, however, Bach stood as just another figure among a number of composers, many of them more popular with the music-loving public. Eschewing the great composer style of music history, Andrew Talle takes us on a journey that looks at how ordinary people made music in Bach's Germany. Talle focuses in particular on the culture of keyboard playing as lived in public and private. As he ranges through a wealth of documents, instruments, diaries, account ledgers, and works of art, Talle brings a fascinating cast of characters to life. These individuals--amateur and professional performers, patrons, instrument builders, and listeners--inhabited a lost world, and Talle's deft expertise teases out the diverse roles music played in their lives and in their relationships with one another. At the same time, his nuanced re-creation of keyboard playing's social milieu illuminates the era's reception of Bach's immortal works.

Weaving together interpretative narrative, acute analysis, and dramatic personal anecdote, Stern brings to life the Germany's he has experienced: Weimar, the Third Reich, postwar West and East Germany, and the unified country after 1990.

Provides a history of the buildings that have housed the Getty Museum collections, overviews the collections themselves, and offers a biography of J. Paul Getty