Tragic Play explores the deep philosophical significance of classic and modern tragedies in order to cast light on the tragic dimensions of contemporary experience. Romanticism, it has often been claimed, brought tragedy to an end, making modernity the age after tragedy. Christoph Menke opposes this modernist prejudice by arguing that tragedy remains alive in the present in the distinctively new form of the playful, ironic, and self-consciously performative. Through close readings of plays by William Shakespeare, Samuel Beckett, Heiner Müller, and Botho Strauss, Menke shows how tragedy re-emerges in modernity as "tragedy of play." In Hamlet, Endgame, Philoktet, and Ithaka, Menke integrates philosophical theory with critical readings to investigate shifting terms of judgment, curse, reversal, misfortune, and violence.

On a September night in 1971, a few days after getting busted for dropping two of the 127 hits of acid found in a friend's shoe, a sixteen-year-old who is grounded for a year curls up in the corner of her ratty bedroom, picks up a pen, and begins to write. Once upon a cruddy time on a cruddy street on the side of a cruddy hill in the cruddiest part of a crudded-out town in a cruddy state, country, world, solar system, universe. The cruddy girl named Roberta was writing the cruddy book of her cruddy life and the name of the book was called Cruddy. Now the truth can finally be revealed about the mysterious day long ago when the authorities found a child, calmly walking in the boiling desert, covered with blood. She could not give the authorities any information about why she was the only survivor and everyone else was lying around in hacked-up pieces. Roberta Rohbeson, 1971. Her overblown, drug-induced teenage rant against a world bounded by "the cruddy top bedroom of a cruddy rental house on a very cruddy mud road behind cruddy Black Cat Lumber" soon becomes a detailed account of another story. It is a story about which Roberta has kept silent for five years, until, under the influence of a pale hippie called the Turtle and a drug called Creeper, her tale giddily unspools... Roberta Rohbeson, 1967. The world of Roberta, age eleven, is terrifyingly unbounded, a one-way cross-country road trip fueled by revenge and by greed, a violent, hallucinatory, sometimes funny, more often horrific year of killings, betrayals, arson, and a sinister set of butcher knives, each with its own name. Welcome to Cruddy, Lynda Barry's masterful tale of the two intertwined narratives set five years -- an eternity -- apart, which form the backbone of Roberta's life. Cruddy is a wild ride indeed, a fairy tale-cum-low-budget horror movie populated by a cast of characters that will remain vivid in the reader's mind long after the final page: Roberta's father, a dangerous alcoholic and out-of-work meat cutter in search of his swindled inheritance; the frightening owners of the Knocking Hammer Bar and sometime slaughterhouse; and two charming but quite mad escapees from the Barbara V. Herrmann Home for Adolescent Rest. Written with a teenager's eye for freakish detail and a nervous ability to make the most horrible scenes seem hilarious, Roberta's two stories -- part Easy Rider and part bipolar Wizard of Oz -- painfully but inevitably converge in a surprising denouement in a nightmarish Dreamland in the Nevada desert. By turns terrifying, darkly funny, and resonant with humanity, propelled by all the narrative power of a superior thriller and burnished by the author's pitch-perfect ear for dialogue, Cruddy is a stunning achievement.

We might think we are through with the past, but the past isn't through with us. Tragedy permits us to come face to face with the things we don't want to know about ourselves, but which still make us who we are. It articulates the conflicts and contradictions that we need to address in order to better understand the world we live in. A work honed from a decade's teaching at the New School, where 'Critchley on Tragedy' is one of the most popular courses, Tragedy, the Greeks and Us is a compelling examination of the history of tragedy. Simon Critchley demolishes our common misconceptions about the poets, dramatists and philosophers of Ancient Greece - then presents these writers to us in an unfamiliar and original light.

By applying aspects of cognitive psychology to a study of three key tragic props, this book examines the importance of visual imagery in ancient Greek tragedy. The shield, the urn and the mask are props which serve as controls for investigating the connection between visual imagery and the spectators' intellectual experience of tragic drama. As vehicles for conceptual change the props point to a function of imagery in problem solving. Connections between the visual and the cognitive in tragedy, particularly through image shape and its potential for various meanings, add a new perspective to scholarship on the role of the visual in ancient performance. These connections also add weight to the importance of imagery in contemporary problem solving and creative thought.

The ancient Greek tragedies of Aeschylus, Sophocles, and Euripides have long been considered foundational works of Western literature, revered for their aesthetic perfection and timeless truths. Under the microscope of recent scholarship, however, the presumed universality of Greek tragedy has started to fade, as the particularities of Athenian culture have come into sharper focus. The world revealed is so far removed from modern sensibilities that, in the eyes of many, tragedy’s viability as a modern art form has been fatally undermined. Tragic Modernities steers a new course between the uncritical appreciation and the resolute historicism of the past two centuries, to explore the continuing relevance of tragedy in contemporary life. Through the writings of such influential figures as Hegel, Marx, Nietzsche, and Freud, tragedy became a crucial reference point for philosophical and intellectual arguments. These thinkers turned to Greek tragedy in particular to support their claims about history, revolution, gender, and sexuality. From Freud’s Oedipus complex to Nietzsche’s Dionysiac, from Hegel’s dialectics to Marx’s alienation, tragedy provided the key terms and mental architecture of the nineteenth and twentieth centuries. By highlighting the philosophical significance of tragedy, Miriam Leonard makes a compelling case for the ways tragedy has shaped the experience of modernity and elucidates why modern conceptualizations of tragedy necessarily color our understanding of antiquity. Exceptional in its scope and argument, Tragic Modernities contests the idea of the death of tragedy and argues powerfully for the continued vitality of Greek tragic theater in the central debates of contemporary culture.

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.

Tragic Seneca undertakes a radical re-evaluation of Seneca's plays, their relationship to Roman imperial culture and their instrumental role in the evolution of the European theatrical tradition. Following an introduction on the history of the Roman theatre, the book provides a dramatic and cultural critique of the whole of Seneca's corpus, analysing the declamatory form of the plays, their rhetoric, interiority, stagecraft and spectacle, dramatic, ideological and moral structure and their overt theatricality. Each of Seneca's plays is examined in detail, locating the force of Senecan drama not only in the moral complexity of the texts and their representations of power, violence, history, suffering and the self, but the semiotic interplay of text, tradition and culture. The later chapters focus on Seneca's influence on Italian, English and French drama of the Renaissance. A.J. Boyle argues that tragedians such as Cinthio, Kyd, Marlowe, Shakespeare, Webster, Corneille, and Racine owe a debt to Seneca that goes beyond allusion, dramatic form and the treatment of tyranny and revenge to the development of the tragic sensibility and the metatheatrical mind. Tragic Seneca attempts to restore Seneca to a central position in the European literary tradition. It will provide readers and directors of Seneca's plays with the essential critical guide to their intellectual, cultural and dramatic complexity.

In it, Aristotle offers an account of what he calls "poetry" (a term which in Greek literally means "making" and in this context includes drama - comedy, tragedy, and the satyr play - as well as lyric poetry and epic poetry). They are similar in the fact that they are all imitations but different in the three ways that Aristotle describes: 1. Differences in music rhythm, harmony, meter and melody. 2. Difference of goodness in the characters. 3. Difference in how the narrative is presented: telling a story or acting it out. In examining its "first principles," Aristotle finds two: 1) imitation and 2) genres and other concepts by which that of truth is applied/revealed in the poesis. His analysis of tragedy constitutes the core of the discussion. Although Aristotle's Poetics is universally acknowledged in the Western critical tradition, "almost every detail about his seminal work has aroused divergent opinions."

In this book Christoph Menke attempts to explain art's sovereign power to subvert reason without falling into an error common to Adorno's negative dialectics and Derrida's deconstruction.

This book explores how classical and Shakespearean tragedy has shaped the temporality of crisis on the stage and in time-travel films and videogames. In turn, it uncovers how performance and new media can challenge common assumptions about tragic causality and fate. Traditional tragedies may present us with a present when a calamity is staged, a decisive moment in which everything changes. However, modern performance, adaptation and new media can question the premises of that kind of present crisis and its fatality. By offering replays or alternative endings, experimental theatre, adaptation, time travel films and videogames reinvent the tragic experience of irreversible present time. This book offers the reader a fresh understanding of tragic character and agency through these new media’s exposure of the genre’s deep structure.