Despite the pervasive early Christian repudiation of pagan theatrical art, especially prior to Constantine, this monograph demonstrates the increasing attention of late-ancient Christian authors to the genre of tragedy as a basis to explore the complexities of human finitude, suffering, and mortality in relation to the wisdom, justice, and providence of God. The book argues that various Christian writers, particularly in the post-Constantinian era, were keenly devoted to the mimesis, or imaginative re-presentation, of the tragic dimension of creaturely existence more than with simply mimicking the poetics of the classical Greek and Roman tragedians. It analyses a whole array of hermeneutical, literary, and rhetorical manifestations of "tragical mimesis" in early Christian writing, which, capitalizing on the elements of tragedy already perceptible in biblical revelation, aspired to deepen and edify Christian engagement with multiform evil and with the extreme vicissitudes of historical existence. Early Christian tragical mimetics included not only interpreting (and often amplifying) the Bible's own tragedies for contemporary audiences, but also developing models of the Christian self as a tragic self, revamping the Christian moral conscience as a tragical conscience, and cultivating a distinctively Christian tragical pathos. The study culminates in an extended consideration of the theological intelligence and accountability of "tragical vision" and tragical mimesis in early Christian literary culture, and the unique role of the theological virtue of hope in its repertoire of tragical emotions.

Despite the pervasive early Christian repudiation of pagan theatrical art, especially prior to Constantine, this monograph demonstrates the increasing attention of late-ancient Christian authors to the genre of tragedy as a basis to explore the complexities of human finitude, suffering, and mortality in relation to the wisdom, justice, and providence of God. The book argues that various Christian writers, particularly in the post-Constantinian era, were keenly devoted to the mimesis, or imaginative re-presentation, of the tragic dimension of creaturely existence more than with simply mimicking the poetics of the classical Greek and Roman tragedians. It analyses a whole array of hermeneutical, literary, and rhetorical manifestations of “tragical mimesis” in early Christian writing, which, capitalizing on the elements of tragedy already perceptible in biblical revelation, aspired to deepen and edify Christian engagement with multiform evil and with the extreme vicissitudes of historical existence. Early Christian tragical mimetics included not only interpreting (and often amplifying) the Bible's own tragedies for contemporary audiences, but also developing models of the Christian self as a tragic self, revamping the Christian moral conscience as a tragical conscience, and cultivating a distinctively Christian tragical pathos. The study culminates in an extended consideration of the theological intelligence and accountability of “tragical vision” and tragical mimesis in early Christian literary culture, and the unique role of the theological virtue of hope in its repertoire of tragical emotions.

The world watched in horror in April 2007 when Virginia Tech student Seung-Hui Cho went on a killing rampage that resulted in the deaths of thirty-two students and faculty members before he ended his own life. Former Virginia Tech English department chair and distinguished professor Lucinda Roy saw the tragedy unfold on the TV screen in her home and had a terrible realization. Cho was the student she had struggled to get to know–the loner who found speech torturous. After he had been formally asked to leave a poetry class in which he had shared incendiary work that seemed directed at his classmates and teacher, Roy began the difficult task of working one-on-one with him in a poetry tutorial. During those months, a year and a half before the massacre, Roy came to realize that Cho was more than just a disgruntled young adult experimenting with poetic license; he was, in her opinion, seriously depressed and in urgent need of intervention. But when Roy approached campus counseling as well as others in the university about Cho, she was repeatedly told that they could not intervene unless a student sought counseling voluntarily. Eventually, Roy’s efforts to persuade Cho to seek help worked. Unbelievably, on the three occasions he contacted the counseling center staff, he did not receive a comprehensive evaluation by them–a startling discovery Roy learned about after Cho’s death. More revelations were to follow. After responding to questions from the media and handing over information to law enforcement as instructed by Virginia Tech, Roy was shunned by the administration. Papers documenting Cho’s interactions with campus counseling were lost. The university was suddenly on the defensive. Was the university, in fact, partially responsible for the tragedy because of the bureaucratic red tape involved in obtaining assistance for students with mental illness, or was it just, like many colleges, woefully underfunded and therefore underequipped to respond to such cases? Who was Seung-Hui Cho? Was he fully protected under the constitutional right to freedom of speech, or did his writing and behavior present serious potential threats that should have resulted in immediate intervention? How can we balance students’ individual freedom with the need to protect the community? These are the questions that have haunted Roy since that terrible day. No Right to Remain Silent is one teacher’s cri de coeur–her dire warning that given the same situation today, two years later, the ending would be no less terrifying and no less tragic.

Drawing together leading scholars from both theological and literary backgrounds, Christian Theology and Tragedy explores the rich variety of conversations between theology and tragedy. Three main areas are examined: theological readings of a range of tragic literature, from plays to novels and the Bible itself; how theologians have explored tragedy theologically; and how theology can interact with various tragic theories. Encompassing a range of perspectives and topics, this book demonstrates how theologians can make productive use of the work of tragedians, tragic theorists and tragic philosophers. Common misconceptions - that tragedy is monolithic, easily definable, or gives straightforward answers to theodicy - are also addressed. Interdisciplinary in nature, this book will appeal to both the theological and literary fields.

Much has been written about the heroic figures of Sophocles' powerful dramas. Now Charles Segal focuses our attention not on individual heroes and heroines, but on the world that inspired and motivated their actions--a universe of family, city, nature, and the supernatural. He shows how these ancient masterpieces offer insight into the abiding question of tragedy: how one can make sense of a world that involves so much apparently meaningless violence and suffering. In a series of engagingly written interconnected essays, Segal studies five of Sophocles' seven extant plays: Ajax, Oedipus Tyrannus, Philoctetes, Antigone, and the often neglected Trachinian Women. He examines the language and structure of the plays from several interpretive perspectives, drawing both on traditional philological analysis and on current literary and cultural theory. He pays particular attention to the mythic and ritual backgrounds of the plays, noting Sophocles' reinterpretation of the ancient myths. His delineation of the heroes and their tragedies encompasses their relations with city and family, conflicts between men and women, defiance of social institutions, and the interaction of society, nature, and the gods. Segal's analysis sheds new light on Sophocles' plays--among the most widely read works of classical literature--and on their implications for Greek views on the gods, moral life, and sexuality. Table of Contents: Preface Introduction Drama and Perspective in Ajax Myth, Poetry, and Heroic Values in the Trachinian Women Time, Oracles, and Marriage in the Trachinian Women Philoctetes and the Imperishable Piety Lament and Closure in Antigone Time and Knowledge in the Tragedy of Oedipus Freud, Language, and the Unconscious The Gods and the Chorus: Zeus in Oedipus Tyrannus Earth in Oedipus Tyrannus Abbreviations Notes Index Reviews of this book: "Sophocles' Tragic World is...a lucidly written work of great theoretical sophistication and learning, offering many new insights into the fundamental meaning of the plays." DD--Victor Bers, Bryn Mawr Classical Review "[Segal] refutes reductionist attempts to derive from a Sophoclean tragedy a unitary moral or message. The dramas, Segal argues, present insoluble dilemmas that require the audience to engage with the situations the characters face, the choices the characters make, and the consequences of those choices...This book will be of interest to anyone who wants a fuller appreciation of Sophocles' dramatic art." DD--Andrew Szegedy-Maszak, New England Classical Journal "Segal's strengths as a critic are sensitivity to detail, breadth of cultural reference, and open-mindedness; these qualities make his writing rich...This is a book which could enhance any reader's understanding of Sophocles." DD--Greece and Rome "A fine collection of nine essays...A richly rewarding collection amply illustrated with specific detailed reference to the texts that one always tries to inculcate in one's pupils: for them, this will be invaluable." DD--Jim Neville, JACT Review "Sophocles' Tragic World is an organized collection of nine essays (plus introduction) on five plays, Ajax, Trachiniae, Philoctetes, Antigone, and--especially--OT, to which four of the chapters are devoted. The introduction and three of the essays (one on Ant., two on OT) are new; the others are revisions of published articles, dating originally from 1976 to 1993. For several decades now, [Segal] has been so articulate about Greek tragedy, and so productive in his articulations, that one has acquired an unusually sharp sense...of the changing shape and direction that his readings have taken over the years." DD--M.S. Silk, Classical Review "Charles Segal has written a superb critical study of five of the seven extant plays by Sophocles...Segal's analytical interests go beyond the usual discussion of the nature of heroic greatness of tragic stature. He is principally concerned with the 'tragic world' which Sophocles depicts...Segal writes in a lucid, jargon-free prose that is also dramaturgy of the highest order...Segal's strength as a critic issues directly from a wide-ranging sensitivity to the epic tradition and a nuanced awareness of the dramatic use of temporal shifts and poetic displacements. Segal's terrific, lucid book should also be required reading for anyone interested in the tragic stature of women in Greek tragedy. His complex thinking on the subject gives justice to the basic intractability of Sophocles's views on the nature of feminine sensibility." DD--Randy Gener, New York Theatre Wire "This work includes five previously published essays and four new essays. Once more, Segal brings his considerable scholarship to bear on the plays of Sophocles, addressing five of the seven extant tragedies." DD--Choice

A “brilliant” examination of American complacency and how it puts the nation’s—and the world’s—security at risk (The Wall Street Journal). The ancient Greeks hard-wired a tragic sensibility into their culture. By looking disaster squarely in the face, by understanding just how badly things could spiral out of control, they sought to create a communal sense of responsibility and courage—to spur citizens and their leaders to take the difficult actions necessary to avert such a fate. Today, after more than seventy years of great-power peace and a quarter-century of unrivaled global leadership, Americans have lost their sense of tragedy. They have forgotten that the descent into violence and war has been all too common throughout human history. This amnesia has become most pronounced just as Americans and the global order they created are coming under graver threat than at any time in decades. In a forceful argument that brims with historical sensibility and policy insights, two distinguished historians argue that a tragic sensibility is necessary if America and its allies are to address the dangers that menace the international order today. Tragedy may be commonplace, Brands and Edel argue, but it is not inevitable—so long as we regain an appreciation of the world’s tragic nature before it is too late. “Literate and lucid—sure to interest to readers of Fukuyama, Huntington, and similar authors as well as students of modern realpolitik.” —Kirkus Reviews

“Jon Dorenbos is a magical person. Life Is Magic shows how we can all choose happiness in the face of overwhelming odds.” —Ellen DeGeneres An extraordinary and empowering story of resilience, forgiveness, and living a life of purpose in the face of unfathomable obstacles. You may know him as an NFL All-Pro or as a world-class magician who made the finals of America’s Got Talent, but Jon Dorenbos says that what he does is not who he is. He is someone who coached himself, at the most tender of ages, to turn tragedy to triumph. One morning in August 1992, when Jon was twelve years old and living a seemingly idyllic childhood in suburban Seattle, he woke up for baseball camp. His dad waved goodbye. Later that day, Jon heard the news: his father had murdered his mother in the family’s three-car garage. In an instant, his life had shattered. He’d essentially been orphaned. Thrust into foster care while his father stood trial for murder, Jon struggled. Left to himself, he discovered an unlikely escape performing magic tricks. If you found a way to alter your reality, after your dad—your hero—killed your mom, wouldn’t you cling to it too? Then came football, which provided a release for all of his pent-up anger. Together, magic and football saved him, leading to fourteen NFL seasons on the gridiron and raucous sleight of hand performances to packed houses across the globe. In 2017, he was diagnosed with a life-threatening heart condition leaving him with a choice. To either break down or—as he’d by now long taught himself—bounce back. “Life Is Magic shows how we can all choose happiness in the face of overwhelming odds” (Ellen DeGeneres) and provides a roadmap for overcoming even the darkest of times. Jon’s story is poignant and powerful, told by a charismatic and optimistic man who has overcome life-or-death challenges with grace, persistence, a childlike sense of wonder…and jaw-dropping card tricks.

“Art has a lot to answer for.” So says Sarah Bernhardt in Ronald Harwood’s play After the Lions. Harwood’s own career can be summarized by that same quote as well. Ronald Harwood’s Tragic Vision offers the first critical analysis of prolific and award-winning British author Ronald Harwood (1934–2020). Though he received an Oscar for The Pianist, a knighthood, and numerous other awards and nominations, Harwood worked as a ghostwriter, script doctor, and veritable unknown for many years. As he became successful, many critics still misread his works and positioned him as a less-fashionable counterpart to his lifelong friend Harold Pinter. This study proposes a conceptual framework to approach his, and others’, work based on the genre of tragedy, offering a greater appreciation for and understanding of the Harwood canon.