"A major contribution to literary and cultural studies—bold, illuminating, and persuasively argued."—Karla Holloway, Duke University

WHEN YOU LEAST EXPECT IT, BIRNAM WOOD COMES TO DUNSINANE HILL The Risk Theatre Model of Tragedy presents a profoundly original theory of drama that speaks to modern audiences living in an increasingly volatile world driven by artificial intelligence, gene editing, globalization, and mutual assured destruction ideologies. Tragedy, according to risk theatre, puts us face to face with the unexpected implications of our actions by simulating the profound impact of highly improbable events. In this book, classicist Edwin Wong shows how tragedy imitates reality: heroes, by taking inordinate risks, trigger devastating low-probability, high-consequence outcomes. Such a theatre forces audiences to ask themselves a most timely question---what happens when the perfect bet goes wrong? Not only does Wong reinterpret classic tragedies from Aeschylus to O’Neill through the risk theatre lens, he also invites dramatists to create tomorrow’s theatre. As the world becomes increasingly unpredictable, the most compelling dramas will be high-stakes tragedies that dramatize the unintended consequences of today's risk takers who are taking us past the point of no return.

A Lacanian look at how comedy might come to philosophy's rescue, with examples ranging from Hegel and Molière to George W. Bush and Borat. Why philosophize about comedy? What is the use of investigating the comical from philosophical and psychoanalytic perspectives? In The Odd One In, Alenka Zupančič considers how philosophy and psychoanalysis can help us understand the movement and the logic involved in the practice of comedy, and how comedy can help philosophy and psychoanalysis recognize some of the crucial mechanisms and vicissitudes of what is called humanity. Comedy by its nature is difficult to pin down with concepts and definitions, but as artistic form and social practice comedy is a mode of tarrying with a foreign object—of including the exception. Philosophy's relationship to comedy, Zupančič writes, is not exactly a simple story (and indeed includes some elements of comedy). It could begin with the lost book of Aristotle's Poetics, which discussed comedy and laughter (and was made famous by Umberto Eco's The Name of the Rose). But Zupančič draws on a whole range of philosophers and exemplars of comedy, from Aristophanes, Molière, Hegel, Freud, and Lacan to George W. Bush and Borat. She distinguishes incisively between comedy and ideologically imposed, “naturalized” cheerfulness. Real, subversive comedy thrives on the short circuits that establish an immediate connection between heterogeneous orders. Zupančič examines the mechanisms and processes by which comedy lets the odd one in.

"Disengaging unstated premises to show how the theoretical discourse about comedy often enacts the intellectual disputes of its time, The idea of comedy tracks the history of comic theories along two principal axes. The first is historical, showing how the Hellenistic ethical conception devolves into social superiority and then into populist assertions, enidng on the question of whether contemporary comic theory is still populist today." "The second axis is conceptual, sorting theories by types of agreement and dispute. Whether comedy improves the citizens or threatens political instability, whether it insults or enacts moral standards, whether it serves God and the integrated superego or the devil and the anarchic id, are some of the questions addressed by theroists such as Cicero, Maggi, Dryden, Kant, Schopenhauer, Baudelaire, Nietzsche, Freud, Lacan, and Genette." -book jacket.

Only a Joke Can Save Us presents an innovative and comprehensive theory of comedy. Using a wealth of examples from high and popular culture and with careful attention to the treatment of humor in philosophy, Todd McGowan locates the universal source of comedy in the interplay of the opposing concepts lack and excess. After reviewing the treatment of comedy in the work of philosophers as varied as Aristotle, G. W. F. Hegel, Sigmund Freud, Henri Bergson, and Alenka Zupancic, McGowan, working in a psychoanalytic framework, demonstrates that comedy results from the deployment of lack and excess, whether in contrast, juxtaposition, or interplay. Illustrating the power and flexibility of this framework with analyses of films ranging from Buster Keaton and Marx Brothers classics to Dr. Strangelove and Groundhog Day, McGowan shows how humor can reveal gaps in being and gaps in social order. Scholarly yet lively and readable, Only a Joke Can Save Us is a groundbreaking examination of the enigmatic yet endlessly fascinating experience of humor and comedy.

Vengeance permeates English Renaissance drama - for example, it crops up in all but two of Shakespeare's plays. This book explores why a supposedly forgiving Christian culture should have relished such bloodthirsty, vengeful plays. A clue lies in the plays' passion for fairness, a preoccupation suggesting widespread resentment of systemic unfairness - legal, economic, political and social. Revengers' precise equivalents - the father of two beheaded sons obliges his enemy to eat her two sons' heads - are vigilante versions of Elizabethan law, where penalties suit the crimes: thieves' hands were cut off, scolds' tongues bridled. The revengers' language of 'paying' hints at the operation of revenge in the service of economic redress. Revenge makes contact with resistance theory, justifying overthrow of tyrants, and some revengers challenge the fundamental inequity of social class. Woodbridge demonstrates how, for all their sensationalism, their macabre comedy and outlandish gore, Renaissance revenge plays do some serious cultural work.

Terry Eagleton's Tragedy provides a major critical and analytical account of the concept of 'tragedy' from its origins in the Ancient world right down to the twenty-first century. A major new intellectual endeavour from one of the world's finest, and most controversial, cultural theorists. Provides an analytical account of the concept of 'tragedy' from its origins in the ancient world to the present day. Explores the idea of the 'tragic' across all genres of writing, as well as in philosophy, politics, religion and psychology, and throughout western culture. Considers the psychological, religious and socio-political implications and consequences of our fascination with the tragic.

Can attending to poetic form help us imagine a radical politics and bridge the gap between pressing contemporary political concerns and an ancient literature that often seems steeped in dynamics of oppression? The corpus of the fifth-century Athenian playwright Aristophanes includes some of the funniest yet most disturbing comedies of Western literature. His work’s anarchic experimentation with language invites a radically “oversensitive” hyperformalism, a formalistic overanalysis that disrupts, disables, or even abolishes a range of normativities (government, labor, reproduction, gender). Exceeding not just historicist contextualism, but also conventional notions of laughter and the logic of the joke, Resistant Form: Aristophanes and the Comedy of Crisis uses Aristophanes to fully embrace, in the practice of close or “too-close” reading, the etymological and conceptual nexus of crisis, critique, and literary criticism. These exuberant readings of Birds, Frogs, Lysistrata, and Women at the Thesmophoria, together with the first attempt ever to grapple with the comic style of critical theorists Gilles Deleuze, Achille Mbembe, and Jack Halberstam, connect Aristophanes with contemporary discourses of biopolitics, necrocitizenship, care, labor, and transness, and at the same time disclose a quasi- or para-Aristophanic mode in the written textures of critical theory. Here is a radically new approach to the literary criticism of the pre-modern – one that materializes the circuit of crisis and critique through a restless inhabitation of the becomings and unbecomings of comic form.

Jane Austen and Comedy takes for granted two related notions. First, Jane Austen’s books are funny; they induce laughter, and that laughter is worth attending to for a variety of reasons. Second, Jane Austen’s books are comedies, understandable both through the generic form that ends in marriage after the potential hilarity of romantic adversity and through a more general promise of wish fulfillment. In bringing together Austen and comedy, which are both often dismissed as superfluous or irrelevant to a contemporary world, this collection of essays directs attention to the ways we laugh, the ways that Austen may make us do so, and the ways that our laughter is conditioned by the form in which Austen writes: comedy. Jane Austen and Comedy invites reflection not only on her inclusion of laughter and humor, the comic, jokes, wit, and all the other topics that can so readily be grouped under the broad umbrella that is comedy, but also on the idea or form of comedy itself, and on the way that this form may govern our thinking about many things outside the realm of Austen’s work. Published by Bucknell University Press. Distributed worldwide by Rutgers University Press.