The Time Is Out of Joint: Shakespeare as Philosopher of HistoryRowman & Littlefield Publishers, 23 հլս, 2002 թ. - 384 էջ The Time Is Out of Joint handles the Shakespearean oeuvre from a philosophical perspective, finding that Shakespeare's historical dramas reflect on issues and reveal puzzles which were taken up by philosophy proper only in the centuries following them. Shakespeare's extraordinary handling of time and temporality, the difference between truth and fact, that of theory, and that of interpretation and revelatory truth are evaluated in terms of Shakespeare's own conjectural endeavors, and are compared with early modern, modern, and postmodern thought. Heller shows that modernity, which recognized itself in Shakespeare only from the time of Romanticism, found in Shakespeare's work a revelatory character which marked the end of both metaphysical system-building and a tragic reckoning with the inaccessibility of an absolute, timeless truth. Heller distinguishes the four stages found in constantly unique relation in Shakespeare's work (historical, personal, political, and existential) and probes their significance as time comes to fall 'out of joint' and may be again set aright. Rather than initially bestowing upon Shakespeare the dubious honorary title of philosopher, Heller probes the concretely situated reflections of characters who must face a blind and irrational fate either without taking responsibility for the discordance of time, or with a responsibility which may both transform history into politics, and set right the time which is out of joint. In the ruminations and undertakings of these characters, Shakespeare's dramas present a philosophy of history, a political philosophy, and a philosophy of (im)moral personality. Heller weighs each as distinctly modern confrontations with the possibility of truth and virtue within a human historical condition no less multifarious for its momentariness. |
From inside the book
Արդյունքներ 51–ի 1-ից 5-ը:
Էջ 4
... passionate desire to understand everything. In fact, he understands everything, even the greatest extremities of human charac- ter. He is not astonished by anything. He observes the world stage, he shows grandeur through pettiness, he ...
... passionate desire to understand everything. In fact, he understands everything, even the greatest extremities of human charac- ter. He is not astonished by anything. He observes the world stage, he shows grandeur through pettiness, he ...
Էջ 7
... passions as representative, accidental factors in political history. Opinions,judgments, and passions can be separated only superficially and artificially.They are normally indistinguishable, whether to the better or to the worse ...
... passions as representative, accidental factors in political history. Opinions,judgments, and passions can be separated only superficially and artificially.They are normally indistinguishable, whether to the better or to the worse ...
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... passions can fuel both options (as in the case ofAntony).There is a kind of soliloquy where two heterogeneous persons are battling within the soul of a man. One of them might be the impartial judge, the con- science, as well as a ...
... passions can fuel both options (as in the case ofAntony).There is a kind of soliloquy where two heterogeneous persons are battling within the soul of a man. One of them might be the impartial judge, the con- science, as well as a ...
Էջ 23
... passions less frequently motivate crimes or evils based on, or resulting from, the traditional perception of being “natural.” Crimes and evils that result from the absence of thinking or from taking everything for granted are more ...
... passions less frequently motivate crimes or evils based on, or resulting from, the traditional perception of being “natural.” Crimes and evils that result from the absence of thinking or from taking everything for granted are more ...
Էջ 26
... passions (after the desire to be loved), into rationalization. In Freudian terms, Edmund has no superego and his ego is weak; yet he is cursed with strong and self-destructive desires and passions. He is, howev- er, also very clever and ...
... passions (after the desire to be loved), into rationalization. In Freudian terms, Edmund has no superego and his ego is weak; yet he is cursed with strong and self-destructive desires and passions. He is, howev- er, also very clever and ...
Բովանդակություն
1 | |
13 | |
Part II The History Plays
| 161 |
Part III Three Roman Plays
| 279 |
Postscript Historical Truth and Poetic Truth
| 367 |
About the Author
| 375 |
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