Reframes philosophical understanding of, and engagement with, tragedy. In The Tragedy of Philosophy Andrew Cooper challenges the prevailing idea of the death of tragedy, arguing that this assumption reflects a problematic view of both tragedy and philosophy—one that stifles the profound contribution that tragedy could provide to philosophy today. To build this case, Cooper presents a novel reading of Immanuel Kant’s Critique of Judgment. Although this text is normally understood as the final attempt to seal (...) philosophy from the threat of tragedy, Cooper argues that Kant’s project is rather a creative engagement with a tragedy that is specific to philosophy, namely, the inevitable failure of attempts to master nature through knowledge. Kant’s encounter with the tragedy of philosophy turns philosophy’s gaze from an exclusive focus on knowledge to matters of living well in a world that does not bend itself to our desires. Tracing the impact of Kant’s Critique of Judgment on some of the most famous theories of tragedy, including those of G. W. F. Hegel, Friedrich Nietzsche, Martin Heidegger, and Cornelius Castoriadis, Cooper demonstrates how these philosophers extend the project found in both Kant and the Greek tragedies: the attempt to grasp nature as a domain hospitable to human life. (shrink)

In The Birth of Tragedy Nietzsche expounds on the origins of Greek tragedy and its relevance to the German culture of its time. He declares it to be the expression of a culture which has achieved a delicate but powerful balance between Dionysian insight into the chaos and suffering which underlies all existence and the discipline and clarity of rational Apollonian form. In order to promote a return to these values, Nietzsche critiques the complacent rationalism of late nineteenth-century (...) German culture and makes an impassioned plea for the regenerative potential of the music of Wagner. A wide ranging discussion of the nature of art, science, and religion, The Birth of Tragedy's argument raises important questions about the problematic nature of cultural origins which are still valid today. (shrink)

From the time of Plato’s proposed expulsion of the poets, tragedy has repeatedly proposed a challenge to philosophical and theological certainties. This is apparent already in early Christianity amongst leading figures during the patristic age. But this raises the question: Why was the theme of tragedy still accepted and deployed throughout the history of Christianity nevertheless? Is this merely an accident or is there something more substantial at play? Can Christian theology take the tragic seriously? Must Christianity ultimately (...) deny the tragic to be coherent, or might it be able to sustain its negativity? Some like George Steiner, David Bentley Hart, and John Milbank have doubts about such a coherency, but others think differently. This book aims to examine this debate, laying out the lines of disagreement and continuing tensions. Through a critical examination of the work of Donald MacKinnon and the eminent Christian thinker Rowan Williams, the book aims to show that there is a path for reconciling the claims of Christian orthodoxy and the experience of tragedy, one that is able to maintain a metaphysical foundation for both real transcendence and unfolding historicity, without denying either. (shrink)

The classical tragedies relate conflicts, choices and dilemmas that have meaningful parallels in our own experience. Many of the normative dimensions of tragedy, however, rely critically on the causal and motivational efficacy of divine forces. In particular, these narratives present supernatural interventions invading their characters’ practical deliberations and undermining their claims to autonomous agency. Does this dynamic find any analogy in a contemporary, secular conception of moral agency? It does, but it is an analogy that challenges certain standard philosophical (...) accounts of agentive self-governance. (shrink)

Oedipus the tyrant and the limits of political rationalism -- Blind faith and enlightened statesmanship in Oedipus at colonus -- The pious heroism of Antigone -- Conclusion: Nietzsche, Plato, and Aristotle on philosophy and tragedy.

The Kleinian psychoanalyst Hanna Segal argues for the reparative nature of art, and especially of the genre of classical tragedy. According to Kleinian theory, healthy psychological development requires that early infantile aggressive and destructive emotions are worked through; such “working through” is necessary for the development of conscience, for feelings of empathy, as well as for cognitive development. It is also a necessary condition for creative activity. Segal examines the roots of the impulse to create by looking specifically at (...) the genre of classical tragedy; she argues that the pleasure we derive from tragedy is non-contingently related to the distressing elements of the drama. Thus not only are the formal and aesthetic elements important for the containment of powerfully distressing emotions, but the distressing emotions themselves are a necessary ingredient of the aesthetic pleasure This paper will examine Segal’s discussion of tragedy in the light of her commitments to Kleinian theory, and it will attempt to explore more fully the contributions of difficult or painful emotions towards aesthetic pleasure. (shrink)

In Beyond Tragedy and Eternal Peace, Jean-François Drolet provides a synoptic interpretation of Nietzsche's reflections on politics and international relations in the context of the late nineteenth century. Revolving around questions concerning conflict and political violence, the study examines the symbiotic relationship between Nietzsche's critique of Western metaphysics and his analyses of the political processes, institutions and dominant ideologies shaping public life in Germany and Europe during the 1870s and 1880s. This includes the Franco-Prussian War and the unification of (...) Germany under Bismarck, the advent of mass democracy and the rise and transformation of European nationalism. In the German-speaking world, these developments were also central to the emergence of what would come to be known as "Geopolitik" (geopolitics)--a distinct set of intellectual and political initiatives driven by growing anxieties over the more permanent aspects of German political geography and the destabilizing consequences of techno-scientific innovations for world order. Drolet exposes and analyses Nietzsche's account of these developments against the backdrop of Nietzsche's engagement with Kantian thought and "European nihilism"--an all-consuming crisis of meaning triggered by the dissolution of the structuring ideals which had connected the exercise of power with purpose and determined questions of human co-existence under Christianity. Through this reconstructive exegesis, he shows that Nietzsche's philosophy channels a powerful and still greatly under-appreciated account of the changing political processes and agencies that culminated in the momentous collapse of the European society of states during the first half of the twentieth century. (shrink)

Tragedy as Philosophy in the Reformation World' examines how sixteenth- and seventeenth-century poets, theologians, and humanist critics turned to tragedy to understand providence and agencies human and divine in the crucible of the Reformation. Rejecting familiar assumptions about tragedy, vital figures like Philipp Melanchthon, David Pareus, Lodovico Castelvetro, John Rainolds, and Daniel Heinsius developed distinctly philosophical ideas of tragedy,irreducible to drama or performance, inextricable from rhetoric, dialectic, and metaphysics. In its proximity to philosophy, tragedy afforded (...) careful readers crucial insight into causality, probability, necessity, and the terms of human affect and action. With these resources at hand, poets and critics produced aseries of daring and influential theses on tragedy between the 1550s and the 1630s, all directly related to pressing Reformation debates concerning providence, predestination, faith, and devotional practice. Under the influence of Aristotle's Poetics, they presented tragedy as an exacting forensic tool, enabling attentive readers to apprehend totality. And while some poets employed tragedy to render sacred history palpable with new energy and urgency, others marshalled a precise philosophicalnotion of tragedy directly against spectacle and stage-playing, endorsing anti-theatrical theses on tragedy inflected by the antique Poetics. In other words, this work illustrates the degree to which some of the influential poets and critics in the period, emphasized philosophical precision at the0expense of-even to the exclusion of-dramatic presentation. (shrink)

In our times, when the pace of economic, scientific and technological, social and cultural change calls to mind the relativist velocities of contemporary physics, Einstein's criterion begins to be applicable to the historical process itself; movement can be recorded (and consequently the notion of velocity acquire meaning) provided an adequate reference system is available. Where science is concerned, such systems have always existed: historians have brought out the increase in adequate knowledge in the past by comparing it with present knowledge, (...) which then offered a system of absolute reference. But now, the theory of relativity, quantum mechanics, molecular biology and the radical transformation of standards of value in all cultural areas have made like absolutization of contemporary ideas impossible. Today ideas furnish no more than a point of departure for non-classical retrospection which, as Jaurès said, seeks the fire, not. the ashes, in the history of science. But: the fire of science, its dynamics, its movement, is inseparable from its value, its effect, its psychological ‘accompaniment.’ Contemporary science, with unprecedented dynamism, is distinguishable from classical science by its far more emotional coloring. It lays bare not only the logical collisions of knowledge but also the emotional collisions. Einstein called the history of science the ‘drama of ideas.’ A drama which sometimes turns into a tragedy. The tragic sense Lorentz was aware of in the crumbling of old conceptions is easily perceptible in the remark he made when he confessed he would have prefered to be dead before the structure of classical physics collapsed. For Erenfest the tormenting experience of a personal inability to understand the positive bases of non-classical physics was also tragic and, according to Einstein, was what drove him to suicide. Einstein's own dissatisfaction tor thirty years while he strove in the field theory alone to find a stable universal conception possessing more complete ‘internal perfection’ than the then existing solution, was again tragic. The real characteristic of the collisions of non-classical science, however, is their ambivalence: the tragic notes blend with the optimistic perception of irreversible general progress in knowledge. The collisions of knowledge and this optimistic perception together sound a very complex chord, major on the whole, but with minor harmonics. (shrink)

The tragedy of European civilization is a protracted historical event spanning the twentieth century and in many ways is ongoing. During this time some of the greatest modern thinkers were active, producing works that both refl ected what was happening in history and contributed towards shaping it. This work is a critique of their ideas. Harry Redner establishes where and how they went wrong, in some cases with apocalyptic consequences for Europe and the world. The great intellectuals of the (...) age, at once philosophers, sociologists, political theorists, historians and much else besides, include Marx, Weber, Freud, Elias, Spengler, Wittgenstein, Heidegger, Arendt, Nietzsche, and Foucault. All of them had a historical impact, even if only in molding academic disciplines and shaping of public opinion, as was the case with the philosophers Wittgenstein and Arendt. This book explores the close links between anti-Semitism and cultural pessimism and the relation between psychology and sociology. Other themes range from the history and theory of the state, to the misconception of language and power. Suitable for students of sociology, philosophy, political theory, history, and cultural studies, this brilliant exploration of our civilization and its tragedies will also be of interest to intellectual general readers. (shrink)

This title tells the story of democracy through the perspective of tragic drama. It shows how the ancient tales of greatness and its loss point to the potential dangers of democracy then and now.

Robert R. Williams offers a bold new account of divergences and convergences in the work of Hegel and Nietzsche. He explores four themes - the philosophy of tragedy; recognition and community; critique of Kant; and the death of God - and explicates both thinkers' critiques of traditional theology and metaphysics.

What are the prospects for ambitious political reform in communities of traditional, passionate, and even self-righteous citizens? Can thoughtful legislators create a healthy society for citizens whose judgment is typically unsound? In a searching and provocative analysis, Ryan Balot addresses these timely - though universal - political questions by offering a novel interpretation of Plato's Laws. Turning to the ancient past is essential to reinvigorating our contemporary understanding of these all-important issues. Previous readers have either celebrated the work's idealism or (...) denounced its totalitarianism. Balot, by contrast, refuses to interpret the dialogue as a political blueprint, whether admirable or misguided. He shows instead that it constitutes Plato's greatest philosophical investigation of political life. In this transformative re-appraisal, Balot reveals that Plato's goal was to cultivate a tragic attitude toward our political passions, commitments, and aspirations. The result is a profound political inquiry with far-reaching consequences. (shrink)

Complete collection of Schwarzschild’s essays on the neo-Kantian Jewish philosopher Hermann Cohen. Steven S. Schwarzschild (1924–1989) was arguably the leading expositor of German-Jewish philosopher Hermann Cohen (1842–1918), undertaking a lifelong effort to reintroduce Cohen’s thought into contemporary philosophical discourse. In The Tragedy of Optimism, George Y. Kohler brings together all of Schwarzschild’s work on Cohen for the first time. Schwarzschild’s readings of Cohen are unique and profound; he was conversant with both worlds that shaped Cohen’s thought, neo-Kantian German idealism (...) and Jewish theology. The collection covers a wide range of subjects, from ethics, socialism, the concept of human selfhood, and the mathematics of the infinite to more explicitly Jewish themes. This volume includes two of Schwarzschild’s previously unpublished manuscripts and a scholarly introduction by Kohler. Schwarzschild shows that despite its seeming defeat by events of the twentieth century, Cohen’s optimism about human progress is a rational, indeed necessary, path to peace. George Y. Kohler is Director of the Joseph Carlebach Institute and Senior Lecturer of Jewish Philosophy at Bar Ilan University, Israel. He is the author of Reading Maimonides’ Philosophy in 19th Century Germany: The Guide to Religious Reform. (shrink)

At the end of a thoughtful article on the future of nuclear war, Wiesner and York concluded that: "Both sides in the arms race are... confronted by the dilemma of steadily increasing military power and steadily decreasing national security. It is our considered professional judgment that this dilemma has no technical solution. If the great powers continue to look for solutions in the area of science and technology only, the result will be to worsen the situation.".

Tragedy and Citizenship provides a wide-ranging exploration of attitudes toward tragedy and their implications for politics. Derek W. M. Barker reads the history of political thought as a contest between the tragic view of politics that accepts conflict and uncertainty, and an optimistic perspective that sees conflict as self-dissolving. Drawing on Aristotle's political thought, alongside a novel reading of the Antigone that centers on Haemon, its most neglected character, Barker provides contemporary democratic theory with a theory of (...) class='Hi'>tragedy. He sees Hegel's philosophy of reconciliation as a critical turning point that results in the elimination of citizenship. By linking Hegel's failure to address the tragic dimensions of politics to Richard Rorty, John Rawls, and Judith Butler, Barkeroffers a major reassessment of contemporary political theory and a fresh perspective on the most urgent challenges facing democratic politics. Derek W. M. Barker is a program officer at the Kettering Foundation. (shrink)

[Final version in Philosophical Papers, 2000] Much has been made over the past few decades of two related problems in aesthetics. First, the "feeling fiction problem," as I will call it, asks: is it rational to be moved by what happens to fictional characters? How can we care about what happens to people who we know are not real?[i] Second, the so-called "paradox of tragedy" is embodied in the question: Why or how is it that we take pleasure in (...) artworks which are clearly designed to cause in us such feelings as sadness and fear?[ii] Various solutions to these puzzles have been proposed, but my primary aim is neither to offer a novel solution nor to summarize and critique most of the alternatives.[iii] My focus instead will be on the issue of consciousness and, more specifically, to view these problems from the point of the view of the so-called "higher-order thought theory of consciousness" . Although some work on these puzzles have raised important questions about the nature of consciousness and "aesthetic experience," no attempt has yet been made to examine them in light of a specific theory. (shrink)

I argue that the tragedies envisioned by the Symposium are two, both of which are introduced in the dialogue: (i) within months of Agathon's victory, half the characters who celebrated with him suffer death or exile on charges of impiety; (ii) Socrates is executed weeks after the dramatic date of the frame. Thus the most defensible notion of tragedy across Plato's dialogues is a fundamentally epistemological one: if we do not know the good, we increase our risk of making (...) mistakes and of suffering what are sometimes their catastrophic consequences. (shrink)

In the paper it is argued that bridging the digital divide may cause a new ethical and social dilemma. Using Hardin's Tragedy of the Commons, we show that an improper opening and enlargement of the digital environment (Infosphere) is likely to produce a Tragedy of the Digital Commons (TDC). In the course of the analysis, we explain why Adar and Huberman's previous use of Hardin's Tragedy to interpret certain recent phenomena in the Infosphere (especially peer-to-peer communication) may (...) not be entirely satisfactory. We then seek to provide an improved version of the TDC that avoids the possible shortcomings of their model. Next, we analyse some problems encountered by the application of classical ethics in the resolution of the TDC. In the conclusion, we outline the kind of work that will be required to develop an ethical approach that may bridge the digital divide but avoid the TDC. (shrink)

The Tragedy of the Commons is often associated with an n-person Prisoner’s Dilemma. But it can also have the structure of an n-person Game of Chicken, an Assurance Game, or of a Voting Games (or a Three-in-a-Boat Game). I present three historical stories that document tragedies of the commons, as presented in Aristotle, Mahanarayan and Hume and argue that the descriptions of these historical cases align better with Voting Games than with any other games.

This article identifies ‘the tragedy of the commons’ as an essentially aggregative harm and considers what agents in such a scenario owe to one another. It proposes that the duty to take reasonable precautions requires that agents make efforts to establish collective solutions to any essentially aggregative harm to which they would otherwise contribute. Baylor Johnson has argued that the general obligation to promote the common good requires that agents make efforts to establish a collective agreement to avert a (...) potential tragedy of the commons. This article agrees with Johnson's analysis but argues that there are also negative duties, which give commons users additional moral reason to take collective action to prevent the destruction of the utility of the commons. These duties link commons users to resolving this particular problem and provide grounds to demand that they make greater efforts to prevent the destruction of the commons compared to bystanders. The article suggests that fulfilling negative duties can require establishing collective institutions with the power to regulate human action and interaction. This analysis could be applied to a range of social problems which result from the aggregation of actions and practices. (shrink)

Climate change mitigation has become a paradigm case both for externalities in general and for the game-theoretic model of the Tragedy of the Commons (ToC) in particular. This situation is worrying, as we have reasons to suspect that some models in the social sciences are apt to be performative to the extent that they can become self-fulfilling prophecies. Framing climate change mitigation as a hardly solvable coordination problem may force us into a worse situation, by changing real-world behaviour to (...) fit our model, rather than the other way around. But while this problem of the performativity of the ToC has been noted in a recent paper in this journal by Matthew Kopec, his proposed strategies for dealing with their self-fulfilling nature fall short of providing an adequate solution. Instead of relying on the idea that modelling assumptions are always strictly speaking false, this paper shows that the problem may be better framed as a problem of underdetermination between competing explanations. Our goal here is to provide a framework for choosing between this set of competing models that allows us to avoid a ‘Russian Roulette’-like situation in which we gamble with existential risk. (shrink)

Most opposition to abortion turns on the claim that human fetuses are full moral agents from conception. Critics argue that antiabortion theorists act hypocritically when they neglect spontaneous abortions—valuing some fetal lives and not others. Many philosophers draw a distinction between killing and letting die, with the former being morally impermissible and latter acceptable. Henrick Friberg-Fernros appeals to this distinction with his Two Tragedies Argument, contending that anti-abortion theorists are justified in prioritising preventing induced abortions over spontaneous ones, as the (...) former involves two tragedies—a death and a killing. However, induced abortion can involve either killing or letting die, and thus this view is incompatible with the traditional anti-abortion view. Furthermore, Friberg-Fernros appears to value preventing killing attempts more than preventing actual deaths. (shrink)

The Liberal Theory of Science, best articulated by Michael Polanyi, held that science advanced when autonomous scientists followed their best hunches and spontaneously coordinated their efforts as a result of their mutual dependence, in a setting devoted to scientific truth with a tradition supporting it, in a quest for a comprehensive understanding of reality. Pure science was for him an international community with the characteristics of the Republic of Letters of the past. This image of science was an idealization at (...) the time he wrote, and became less applicable as science grew and became more dependent on funding decisions, and therefore also on peer review, which compromised autonomy. From the painful attempts to make sense of these changes, particularly in the writings of John Ziman, we can reconstruct the effects of these changes: initially from a focus on discovery to the production of “reliable knowledge” for sponsors. This change made science more useful, but at a price, and made the Liberal Theory of Science increasingly irrelevant to actual science, but still useful as a basis for critique. (shrink)

Responding to long-standing warnings that robots and AI will enslave humans, I argue that the main problem we face is not that automation might turn us into slaves but, rather, that we remain masters. First I construct an argument concerning what I call ‘the tragedy of the master’: using the master–slave dialectic, I argue that automation technologies threaten to make us vulnerable, alienated, and automated masters. I elaborate the implications for power, knowledge, and experience. Then I critically discuss and (...) question this argument but also the very thinking in terms of masters and slaves, which fuels both arguments. I question the discourse about slavery and object to the assumptions made about human–technology relations. However, I also show that the discussion about masters and slaves attends us to issues with human–human relations, in particular to the social consequences of automation such as power issues and the problem of the relation between automation and (un)employment. Finally, I reflect on how we can respond to our predicament, to ‘the tragedy of the master’. (shrink)

The concept of tragedy has been central to much of human history; yet, twentieth-century philosophers have done little to analyze what tragedy means outside of the theater. Utilizing a framework from MacIntyre’s After Virtue, I first discuss what tragedy is for human beings and some of its ethical implications. Then I analyze how we use the concept with regard to nonhumans. Although the typical application of the concept to animals is thoroughly anthropocentric, I argue first that the (...) concept of tragedy can be applied directly to nonhumans (a) because the loss of potential for some nonhumans may be as a great or greater than loss of potential for some humans to whom the concept applies and (b) because tragedy depends on what is valued and, for those creatures that do not conceptualize death, the destruction of the present moment through pain and suffeling is the ultimate loss, and second that self-awareness in the human sense is not necessary for tragedy. (shrink)

Many philosophers argue that the emphasis on commercializing scientific research---and particularly on patenting the results of research---is both epistemically and socially detrimental, in part because it inhibits the flow of information. One of the most important of these criticisms is the ``tragedy of the anticommons'' thesis. Some have attempted to test this thesis empirically, and many have argued that these empirical tests effectively falsify the thesis. I argue that they neither falsify nor disconfirm the thesis because they do not (...) actually test it. Additionally, I argue that there is other evidence that actually supports the thesis. (shrink)

The first evaluation and critique of Hegel's theory of tragedy and comedy, this book also develops an original theory of both genres.

The goal of this work is writing about the importance of the poetic art, especially the tragedy to understand the psyche. The literature, besides showing an epoch, represents in a clear and poetic way the human conflicts. To reach this goal, we went through some literary works – Edipo King, by Sofocles, Hamlet and Macbeth by Shakespeare; Goriot Father by Balzac; Twenty Four Hours in a Woman’s Life by Stefan Zweig – extracting from them some fragments in which human (...) sufferings are explicit. We checked the importance of the speech in the emotions relief. We verified in the psychoanalytic and literary speeches that the poetic art seems to illuminate Freud’s steps in such a way that the poets anticipated the technical and psychoanalytic theory. (shrink)

The first comprehensive study of Nietzsche's earliest book, The Birth of Tragedy, this important volume by M. S. Silk and J. P. Stern examines the work in detail: its place in Nietzsche's philosophical career; its value as an account of ancient Greek culture; its place in the history of German ideas, and its value as a theory of tragedy and music. Presented in a fresh twenty-first-century series livery, and including a specially commissioned preface written by Lesley Chamberlain, illuminating (...) its enduring importance and relevance to philosophical enquiry, this accessible study has been revived for a new generation of readers. (shrink)

'Yes, what is Dionysian? - This book provides an answer - "a man who knows" speaks in it, the initiate and disciple of his god.' The Birth of Tragedy is a book about the origins of Greek tragedy and its relevance to the German culture of its time. For Nietzsche, Greek tragedy is the expression of a culture which has achieved a delicate but powerful balance between Dionysian insight into the chaos and suffering which underlies all existence (...) and the discipline and clarity of rational Apollonian form. In order to promote a return to these values, Nietzsche undertakes a critique of the complacent rationalism of late nineteenth-century German culture and makes an impassioned plea for the regenerative potential of the music of Wagner. In its wide-ranging discussion of the nature of art, science and religion, Nietzsche's argument raises important questions about the problematic nature of cultural origins which are still of concern today. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more. (shrink)

This chapter contains sections titled: Aristotle After Aristotle Tragedy in the Twentieth Century.

In Tragedies of Spirit, Theodore D. George engages Hegel’s Phenomenology of Spirit to explore the philosophical significance of tragedy in post-Kantian continental thought. George follows lines of inquiry originally developed by Nietzsche, Heidegger, Gadamer, and Derrida, and takes as his point of departure the concern that Hegel’s speculative philosophy forms a summit of modernity that the present historical time is called to interrogate. Yet, George argues that Hegel’s larger speculative ambitions in the Phenomenology compel him to turn to the (...) resource of tragedy in order to give voice to issues of incommensurability, discontinuity, otherness, strife, and crisis. From this standpoint, Hegel’s interest in the tragic proves to be more pervasive and to run deeper than has previously been recognized. The author shows that Hegel’s reliance upon the tragic not only stretches and tests assumptions of speculative philosophy, but also illuminates original insights into human finitude. While situating Hegel’s approach to tragedy as part of a broader response to Kant, George also contextualizes Hegel’s interest in tragedy with reference to figures in German Idealism and Romanticism, such as Schelling, Hölderlin, and Schlegel. (shrink)

According to True Detective's creator, Nic Pizzolatto, season two aimed at tragedy, taking inspiration from the archetypical tragedy Oedipus Rex to focus on characters confronting a knowledge that has ultimately fated their path. But, where Aristotle identified the necessity of including "incidents arousing pity and fear" to bring about tragedy's famous katharsis, season two speaks more to Friedrich Nietzsche's views on tragedy—specifically, his views of the ancient Greek dramatist Euripides. Where tragedy once focused on only (...) the "grand and bold traits" of the human condition, Nietzsche says, Euripides focused on the moral concerns of the masses. Against season two's backdrop of civic corruption—land‐grabs and pork‐barrels—the tragedy takes up a modern form of morality for the masses that creates a barrier to tragic wisdom: namely, feminist morality. Rust's philosophical outlook establishes the Apollonian function of tragedy by providing a filter through which to confront the "difficulties of the human condition" expressed in the mysteries of Carcosa. (shrink)

Explores the full extent of Hegel's interest in tragedy and comedy throughout his works and extends from more literary and dramatic issues to questions about the role these genres play in the history of society and religion.

Considering Butler's "tragic trilogy"-a set of interventions on Sophocles' Antigone, Euripides' Bacchae, and Aeschylus's Eumenides-this book seeks to understand not just how Butler uses and interprets Greek tragedy, but also how tragedy shapes Butler's thinking, even when their gaze is directed elsewhere. Through close readings of these tragedies, this book brings to light the tragic quality of Butler's writing. It shows how Butler's mode of reading tragedy-and, crucially, reading tragically-offers a distinctive ethico-political response to the harrowing dilemmas (...) of our current moment. (shrink)

Encountering Tragedy contests Rousseau's munificent ontological presumption, probes the necessary and disturbing fictions of the Founding and delineates the ...

In _The Tragedy and Comedy of Life,_ Seth Benardete focuses on the idea of the good in what is widely regarded as one of Plato's most challenging and complex dialogues, the _Philebus._ Traditionally the _Philebus_ is interpreted as affirming the doctrine that the good resides in thought and mind rather than in pleasure or the body. Benardete challenges this view, arguing that Socrates vindicates the life of the mind over the life of pleasure not by separating the two and (...) advocating a strict asceticism, but by mixing pleasure and pain with mind in such a way that the philosophic life emerges as the only possible human life. Benardete combines a probing and challenging commentary that subtly mirrors and illuminates the complexities of this dialogue with the finest English translation of the _Philebus_ yet available. The result is a work that will be of great value to classicists, philosophers, and political theorists alike. (shrink)

In _The Tragedy and Comedy of Life,_ Seth Benardete focuses on the idea of the good in what is widely regarded as one of Plato's most challenging and complex dialogues, the _Philebus._ Traditionally the _Philebus_ is interpreted as affirming the doctrine that the good resides in thought and mind rather than in pleasure or the body. Benardete challenges this view, arguing that Socrates vindicates the life of the mind over the life of pleasure not by separating the two and (...) advocating a strict asceticism, but by mixing pleasure and pain with mind in such a way that the philosophic life emerges as the only possible human life. Benardete combines a probing and challenging commentary that subtly mirrors and illuminates the complexities of this dialogue with the finest English translation of the _Philebus_ yet available. The result is a work that will be of great value to classicists, philosophers, and political theorists alike. (shrink)