The world of Macbeth, with its absolutes of good and evil, seems very remote from the shifting perspectives of Antony and Cleopatra, or the psychological and political realities of Coriolanus. Yet all three plays share similar thematic concerns and preoccupations: the relation of power to legitimating authority, for instance, or of male and female roles in the imagination of (male) heroic endeavour. In this acclaimed study, Nicholas Grene shows how all nine plays written in Shakespeare's main tragic period display this combination of strikingly different milieu balanced by thematic interrelationships. Taking the English history play as his starting point, he argues that Shakespeare established two different modes of imagining: the one mythic and visionary, the other sceptical and analytic. In the tragic plays that followed, themes and situations are dramatised, alternately, in sacred and secular worlds. A chapter is devoted to each tragedy, but with a continuing awareness of companion plays: the analysis of Julius Caesar informing that of Hamlet, discussion of Troilus and Cressida counterpointed by the critique of Othello and the treatment of King Lear growing out from the limitations of Timon of Athens. The aim is to resist homogenising the plays but to recognise and explore the unique imaginative enterprise from which they arose.

The Literary Agenda is a series of short polemical monographs about the importance of literature and of reading in the wider world and about the state of literary education inside schools and universities. The category of "the literary" has always been contentious. What is clear, however, is how increasingly it is dismissed or is unrecognized as a way of thinking or an arena for thought. It is sceptically challenged from within, for example, by the sometimes rival claims of cultural history, contextualized explanation, or media studies. It is shaken from without by even greater pressures: by economic exigency and the severe social attitudes that can follow from it; by technological change that may leave the traditional forms of serious human communication looking merely antiquated. For just these reasons this is the right time for renewal, to start reinvigorated work into the meaning and value of literary reading. 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.

Study of self-consciousness in Hegel and Shakespeare.

What is the “tragic imagination”? And what role does it play in the works of William Shakespeare and Ralph Waldo Emerson? Explaining the tragic imagination as a creative faculty employed to answer the perennial Riddle of the Sphinx – a theory of the world that advances human freedom and dignity in the face of historical injustice, cruelty and violence – Andy Amato seeks to recover and rehabilitate this concept by revealing its significance to both key works of philosophy and literature and our contemporary world. This book begins with a close and careful reading of Emerson's first major work, Nature, in conversation with nineteenth and 20thcentury continental philosophy, critical theory and post-structuralism. Uncovering neglected elements of Emerson's philosophy, beyond his reputation as the philosopher of 'cheer', this book explores how Emersonian transcendentalism affirms rather than denies the tragic sense of life – “tragic idealism” – and makes a substantial contribution to philosophy's perpetual endeavour to solve the Riddle. In the second part of the book, Amato then employs Emerson's theoretical lens to interpret Shakespeare's tragedy, King Lear. In doing so, he innovatively reframes the central themes of suffering, vision, nature, nothing, foolishness and silence toward achieving liberation. By pairing these two giants of literature and philosophy, The Tragic Imagination in Shakespeare and Emerson not only offers fresh interpretations of Nature and King Lear, but also makes the case for the renewed deployment of tragic imagination, in creative redress, to our current social-political situation.

The theory considers human behavior in terms of functional equilibrium between the stable properties of the mind, independent from the pressures of the sociocultural environment and the immediate situational context. What we call "character" thus denotes an autonomous configuration of psychological elements, which remains stable despite the changing external circumstances.

Every generation develops its own approach to tragedy, attitudes successively influenced by such classic works as A. C. Bradley’s Shakespearean Tragedy and the studies in interpretation by G. Wilson Knight. A comprehensive new book on the subject by an author of the same calibre was long overdue. In his book, originally published in 1981, John Bayley discusses the Roman plays, Troilus and Cressida and Timon of Athens as well as the four major tragedies. He shows how Shakespeare’s most successful tragic effects hinge on an opposition between the discourses of character and form, role and context. For example, in Lear the dramatis personae act in the dramatic world of tragedy which demands universality and high rhetoric of them. Yet they are human and have their being in the prosaic world of domesticity and plain speaking. The inevitable intrusion of the human world into the world of tragedy creates the play’s powerful off-key effects. Similarly, the existential crisis in Macbeth can be understood in terms of the tension between accomplished action and the free-ranging domain of consciousness. What is the relation between being and acting? How does an audience become intimate with a protagonist who is alienated from his own play? What did Shakespeare add to the form and traditions of tragedy? Do his masterpieces in the genre disturb and transform it in unexpected ways? These are the issues raised by this lucid and imaginative study. Professor Bayley’s highly original rethinking of the problems will be a challenge to the Shakespearean scholar as well as an illumination to the general reader.

Presents a collection of critical essays on the works of William Shakespeare.