Essays in this volume seek to clarify the meaning of tragedy and the tragic in its many German contexts, art forms, and disciplines, from literature and philosophy to music, painting, and history.

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.

Exposes the core of tragic absolutes in German Romantic and Idealist philosophy.

Under the microscope of recent scholarship the universality of Greek tragedy has started to fade, as particularities of Athenian culture have come into focus. Miriam Leonard contests the idea of the death of tragedy and argues powerfully for the continued vitality and viability of Greek tragic theater in the central debates of contemporary culture.

This volume traces a path across the metamorphoses of tragedy and the tragic in Western cultures during the bourgeois age of nations, revolutions, and empires, roughly delimited by the French Revolution and the First World War. Its starting point is the recognition that tragedy did not die with Romanticism, as George Steiner famously argued over half a century ago, but rather mutated and dispersed, converging into a variety of unstable, productive forms both on the stage and off. In turn, the tragic as a concept and mode transformed itself under the pressure of multiple social, historical and political-ideological phenomena. This volume therefore deploys a narrative centred on hybridization extending across media, genres, demographics, faiths both religious and secular, and national boundaries. The essays also tell a story of how tragedy and the tragic offered multiple means of capturing the increasingly fragmented perception of reality and history that emerged in the 19th century. Each chapter takes a different theme as its focus: forms and media; sites of performance and circulation; communities of production and consumption; philosophy and social theory; religion, ritual and myth; politics of city and nation; society and family, and gender and sexuality.

The name Friedrich Nietzsche resonates around the world. Although known primarily as a philosopher, Nietzsche began his writing career while still a boy with literary texts: poetry, prose, and dramas. The present book is the first extensive study in English of these early literary works. It understands Nietzsche in the light of his activity as a creative writer from his juvenilia through his first two years as professor of classical philology at the University of Basel, that is, through the 1872 publication of his first major work, The Birth of Tragedy Out of the Spirit of Music. Knowledge of Nietzsche's early literary writings further underscores the value of The Birth of Tragedy as a work of world literature. The present study makes available almost all of Nietzsche's early poetry and extensive excerpts from his early prose works and dramas - much of it in English for the first time - along with commentary. A final, extensive chapter on The Birth of Tragedy treats it as the culmination of the early literary works. The book contains many new insights into Nietzsche and his work and essential source material for future research. All quotations from Nietzsche are given in both the original German and in English.ions from Nietzsche are given in both the original German and in English. works. The book contains many new insights into Nietzsche and his work and essential source material for future research. All quotations from Nietzsche are given in both the original German and in English.ions from Nietzsche are given in both the original German and in English.

Early modernity rediscovered tragedy in the dramas and the theoretical writings of the ancient Greeks and Romans. Attempting to make new tragic fictions, writers like Shakespeare, Webster, Hardy, Corneille, and Racine created a dramatic form that would probably have been unrecognizable to the ancient Athenians. Tragedy and the Return of the Dead recovers a model of the tragic that fits ancient tragedies, early modern tragedies, as well as contemporary narratives and films no longer called “tragic” but which perpetuate the same elements. Authoritative, wide-ranging, and thought provoking, Tragedy and the Return of the Dead uncovers a set of interlocking plots of family violence that stretch from Greek antiquity up to the popular culture of today. Casting aside the elite, idealist view that tragedy manifests the conflict between two equal goods or the human struggle against the divine, John D. Lyons looks closely at tragedy’s staging of gory and painful deaths, ignominious burials, and the haunting return of ghosts. Through this adjusted lens Le Cid, Hamlet, Frankenstein, The Spanish Tragedy, Romeo and Juliet, Phèdre, Macbeth, and other early modern works appear in a striking new light. These works are at the center of a panorama that stretches from Aeschylus’s Agamemnon to Hitchcock’s Psycho and are placed against the background of the Gothic novel, Freud’s “uncanny,” and Burke’s “sublime.” Lyons demonstrates how tragedy under other names, such as “Gothic fiction” and “thrillers,” is far from dead and continues as a vital part of popular culture.

In his prose fiction, memoirs, poetry, and drama, Thomas Bernhard (1931-1989)--one of the 20th century's most uniquely gifted writers--created a new and radical style, seemingly out of thin air. His books never “tell a story” in the received sense. Instead, he rages on the page, he rants and spews vitriol about the moral failures of his homeland, Austria, in the long amnesiac aftermath of the Second World War. Yet this furious prose, seemingly shapeless but composed with unparalleled musicality, and taxing by conventional standards, has been powerfully echoed in many writers since Bernhard's death in 1989. These explorers have found in Bernhard's singular accomplishment new paths for the expression of life and truth. Thomas Bernhard's Afterlives examines the international mobilization of Bernhard's style. Writers in Italian, German, Spanish, Hungarian, English, and French have succeeded in making Bernhard's Austrian vision an international vision. This book tells that story.

The Origin of German Tragic Drama is Walter Benjamin's most sustained and original work. It begins with a general theoretical introduction on the nature of the baroque art of the sixteenth and seventeenth centuries, concentrating on the peculiar stage-form of royal martyr dramas called Trauerspiel. Benjamin also comments on the engravings of Durer and the theatre of Calderon and Shakespeare. Baroque tragedy, he argues, was distinguished from classical tragedy by its shift from myth into history. Georg Lukacs, an opponent of Benjamin's aesthetics, singled out The Origin of German Tragic Drama as one of the main sources of literary modernism in the twentieth century.