A bold new reconception of ancient Greek drama as a mode of philosophical thinking The Philosophical Stage offers an innovative approach to ancient Greek literature and thought that places drama at the heart of intellectual history. Drawing on evidence from tragedy and comedy, Joshua Billings shines new light on the development of early Greek philosophy, arguing that drama is our best source for understanding the intellectual culture of classical Athens. In this incisive book, Billings recasts classical Greek intellectual history as a conversation across discourses and demonstrates the significance of dramatic reflections on widely shared theoretical questions. He argues that neither "literature" nor "philosophy" was a defined category in the fifth century BCE, and develops a method of reading dramatic form as a structured investigation of issues at the heart of the emerging discipline of philosophy. A breathtaking work of intellectual history by one of today's most original classical scholars, The Philosophical Stage presents a novel approach to ancient drama and sets a path for a renewed understanding of early Greek thought.

Brentano's Four Phases of Philosophy, first published in 1895 and here translated into English for the first time, presents a dramatic account of the history of philosophy in terms of a succession of cycles of renewal and decline. Phases of renewal are associated with the rediscovery of science, of empiricism, of rigour and clarity. Phases of decline are associated with competing schools and sects, with mysticism and obfuscation, and with relativisms and idealisms of various sorts. Each final phase of decline, with its ultimate collapse into nonsense, gives rise to the call for a new phase of renewal, and Aristotle, in Brentano's eyes, represents the ideal type of this renewal phase of philosophy. Brentano exploits his cyclical theory to provide a guiding path through the history of Western philosophy from the beginnings in the Presocratics to what was from his perspective the final phase of decline in the work of Kant and the German idealists. In an extensive introduction, Balász Mezei and Barry Smith present a detailed account of Brentano's method in the history of philosophy. They demonstrate its roots in the work of August Comte, and compare it to other methodologies in the historiography of philosophy, including that of Kant. Most interestingly, however, they seek to bring up to date Brentano's account of the cycles of renewal and decline in the history of philosophy. They show how Brentano's method can be applied to the histories of twentieth-century analytic and Continental philosophy, from their auspicious beginnings in the work of Frege and Husserl (and Brentano) himself to their ultimate decline in the work of Rorty, Levinas and Derrida.

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Why did Greek tragedy and "the tragic" come to be seen as essential to conceptions of modernity? And how has this belief affected modern understandings of Greek drama? In Genealogy of the Tragic, Joshua Billings answers these and related questions by tracing the emergence of the modern theory of the tragic, which was first developed around 1800 by thinkers associated with German Idealism. The book argues that the idea of the tragic arose in response to a new consciousness of history in the late eighteenth century, which spurred theorists to see Greek tragedy as both a unique, historically remote form and a timeless literary genre full of meaning for the present. The book offers a new interpretation of the theories of Schiller, Schelling, Hegel, Hölderlin, and others, as mediations between these historicizing and universalizing impulses, and shows the roots of their approaches in earlier discussions of Greek tragedy in Germany, France, and England. By examining eighteenth-century readings of tragedy and the interactions between idealist thinkers in detail, Genealogy of the Tragic offers the most comprehensive historical account of the tragic to date, as well as the fullest explanation of why and how the idea was used to make sense of modernity. The book argues that idealist theories remain fundamental to contemporary interpretations of Greek tragedy, and calls for a renewed engagement with philosophical questions in criticism of tragedy.

"In this book, classicist Joshua Billings considers classical Greek drama as intellectual history. Developing an innovative approach to dramatic form as a mode of philosophical thought, Billings recasts early Greek intellectual history as a conversation across types of discourses and demonstrates the significance of dramatic reflections on widely-shared conceptual questions. He integrates evidence from tragedy, comedy, and satyr play into the development of early Greek philosophy in order to place poetry at the center of Greek thought. He thus offers a substantially new history and map of classical intellectual culture: drama, on his view, appears as our best source for understanding the thought of the fifth century, while at the same time revealing significant tensions and anxieties in the development of philosophy. At the heart of the book is a novel approach to the philosophical qualities of drama. Though dramatists and their works have been considered philosophical in a variety of ways going back to antiquity, scholarly approaches have consistently taken "literature" and "philosophy" as defined categories, tracing more or less direct connections between one and the other. On the contrary, Billings argues that neither "literature" nor "philosophy" were available as stable categories in the fifth century. Rather he describes the way that drama treats issues that would come to be called philosophical, without relying on assumptions concerning what constitutes philosophical method or literary form. Drama develops a kind of method that allows it to pose and pursue conceptual questions in dramatic form which Billings describes as the "philosophical poetics" of drama"--

What is special, distinct, modern about modernity? In How the World Became a Stage, William Egginton argues that the experience of modernity is fundamentally spatial rather than subjective and proposes replacing the vocabulary of subjectivity with the concepts of presence and theatricality. Following a Heideggerian injunctive to search for the roots of epochal change not in philosophies so much as in basic skills and practices, he describes the spatiality of modernity on the basis of a close historical analysis of the practices of spectacle from the late Middle Ages to the early modern period, paying particular attention to stage practices in France and Spain. He recounts how the space in which the world is disclosed changed from the full, magically charged space of presence to the empty, fungible, and theatrical space of the stage.