of him in like measure within myself, that is my highest wish. This noble individual was not conscious of the fact that at that very moment the divine within him and the divine of the universe were most intimately united. So, for Goethe, the resonance with a natural rationality seems part of the genius of modern science. Einstein's 'cosmic religion', which reflects Spinoza, also echoes Goethe's remark (Ibid. , Item 575 from 1829): Man must cling to the belief that the incomprehensible is comprehensible. Else he would give up investigating. But how far will Goethe share the devotion of these cosmic rationalists to the beautiful harmonies of mathematics, so distant from any pure and 'direct observation'? Kepler, Spinoza, Einstein need not, and would not, rest with discovery of a pattern within, behind, as a source of, the phenomenal world, and they would not let even the most profound of descriptive generalities satisfy scientific curiosity. For his part, Goethe sought fundamental archetypes, as in his intuition of a Urpjlanze, basic to all plants, infinitely plastic. When such would be found, Goethe would be content, for (as he said to Eckermann, Feb. 18, 1829): . . . to seek something behind (the Urphaenomenon) is futile. Here is the limit. But as a rule men are not satisfied to behold an Urphaenomenon. They think there must be something beyond. They are like children who, having looked into a mirror, turn it around to see what is on the other side.

Goethe's Faust, a work which has attracted the attention of composers since the late eighteenth century and played a vital role in the evolution of vocal, operatic and instrumental repertoire in the nineteenth century, hashad a seminal impact in musical realms.

John argues that shifting the focus from the text to the efficacy of performance requires broadening our concept of performance beyond what occurs on stage and its critical reception to include the daily life of the society that provides its context. It follows from this semiotic approach that there can be no fixed text or understanding of Egmont or of Goethe himself - only multiple images. John's exploration of image includes literary motifs, acting, staging, and social role playing, with particular reference to Goethe's development as an artist and cultural icon. In addition to presenting a comprehensive analysis of the play and a discussion of Egmont's reception from its first appearance to the present (including productions on both stage and screen), John provides an in-depth performance analysis based on the theories of Alter, Burns, Carson, Fischer-Lichte, Goffman, Pavis, and Schechner. The book includes the complete Mannheim manuscript (M372), critically edited and published as a performance text for the first time.

This collection of four stories by the writer George Steiner called "one of the masters of European fiction" is, as longtime fans of Thomas Bernhard would expect, bleakly comic and inspiringly rancorous. The subject of his stories vary: in one, Goethe summons Wittgenstein to discuss the Tractatus Logico-Philosophicus; "Montaigne: A Story (in 22 Installments)" tells of a young man sealing himself in a tower to read; "Reunion," meanwhile, satirizes that very impulse to escape; and the final story rounds out the collection by making Bernhard himself a victim, persecuted by his greatest enemy--his very homeland of Austria. Underpinning all these variously comic, tragic, and bitingly satirical excursions is Bernhard's abiding interest in, and deep knowledge of, the philosophy of doubt. Bernhard's work can seem off-putting on first acquaintance, as he suffers no fools and offers no hand to assist the unwary reader. But those who make the effort to engage with Bernhard on his own uncompromising terms will discover a writer with powerful comic gifts, penetrating insight into the failings and delusions of modern life, and an unstinting desire to tell the whole, unvarnished, unwelcome truth. Start here, readers; the rewards are great.