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Dr. Faustus is a great Elizabethan tragedy by Christopher Marlow originally published in 1600. The story is based on an earlier anonymous classic German legend involving worldly ambition, black magic and surrender to the devil. It remains one of the most famous plays of the English Renaissance. Dr. John Faustus, a brilliant, well-respected German doctor grows dissatisfied with the limits of human knowledge - logic, medicine, law, and religion, and decides that he has learned all that can be learned by conventional means. What is left for him, he thinks, but magic. His friends instruct him in the black arts, and he begins his new career as a magician by summoning up Mephastophilis, a devil. Despite Mephastophilis’s warnings about the horrors of hell, Faustus tells the devil to return to his master, Lucifer, with an offer of Faustus’s soul in exchange for twenty-four years of service from Mephastophilis. On the final night before the expiration of the twenty-four years, Faustus is overcome by fear and remorse. He begs for mercy, but it is too late. At midnight, a host of devils appears and carries his soul off to hell. Marlowe’s dramatic interpretation of the Faust legend is a theatrical masterpiece. With immense poetic skill, and psychological insight that greatly influenced the works of William Shakespeare and other dramatists, Dr. Faustus combines soaring poetry, psychological depth, and grand stage spectacle. Marlowe created powerful scenes that invest the work with tragic dignity, among them the doomed man’s calling upon Christ to save him and his ultimate rejection of salvation for the embrace of Helen of Troy.
The Tragical History of the Life and Death of Doctor Faustus, commonly referred to simply as Doctor Faustus, is an Elizabethan tragedy by Christopher Marlowe, based on German stories about the title character Faust, that was first performed sometime between 1588 and Marlowe's death in 1593. Two different versions of the play were published in the Jacobean era, several years later.The powerful effect of early productions of the play is indicated by the legends that quickly accrued around them-that actual devils once appeared on the stage during a performance, "to the great amazement of both the actors and spectators", a sight that was said to have driven some spectators mad.
"From the Bible through Dante and up to Treblinka and Guantánamo Bay, here is a rich source for nightmares." --The New York Times Book Review Three thousand years of visions of Hell, from the ancient Near East to modern America A Penguin Classic From the Hebrew Bible's shadowy realm of Sheol to twenty-first-century visions of Hell on earth, The Penguin Book of Hell takes us through three thousand years of eternal damnation. Along the way, you'll take a ferry ride with Aeneas to Hades, across the river Acheron; meet the Devil as imagined by a twelfth-century Irish monk--a monster with a thousand giant hands; wander the nine circles of Hell in Dante's Inferno, in which gluttons, liars, heretics, murderers, and hypocrites are made to endure crime-appropriate torture; and witness the debates that raged in Victorian England when new scientific advances cast doubt on the idea of an eternal hereafter. Drawing upon religious poetry, epics, theological treatises, stories of miracles, and accounts of saints' lives, this fascinating volume of hellscapes illuminates how Hell has long haunted us, in both life and death. For more than seventy-five years, Penguin has been the leading publisher of classic literature in the English-speaking world. With more than 2,000 titles, Penguin Classics represents a global bookshelf of the best works throughout history and across genres and disciplines. Readers trust the series to provide authoritative texts enhanced by introductions and notes by distinguished scholars and contemporary authors, as well as up-to-date translations by award-winning translators.
A reprint of the powerful novel by Chilean writers, José Donoso.
Doctor Faustus is a classic; its imaginative boldness and vertiginous ironies have fascinated readers and playgoers alike. But the fact that this play exists in two early versions, printed in 1604 and 1616, has posed formidable problems for critics. How much of either version was written by Marlowe, and which is the more authentic? Is the play orthodox or radically interrogative? Michael Keefer’s early work helped to establish the current consensus that the 1604 text was censored and revised; the Keefer edition, praised for its lucid introduction and scholarship, was the first to restore two displaced scenes to their correct place. Most competing editions presume that the 1604 text was printed from authorial manuscript, and that the 1616 text is of little substantive value. But in 2006 Keefer’s fresh analysis of the evidence showed that the 1604 quarto’s Marlovian scenes were printed from a corrupted manuscript, and that the 1616 quarto (though indeed censored and revised) preserves some readings earlier than those of the 1604 text. This edition has been updated and revised. Keefer’s critical introduction reconstructs the ideological contexts that shaped and deformed the play, and the text is accompanied by textual and explanatory notes and excerpts from sources.
Engaging the theories of Heinz Kohut on the individual's struggle for "manliness" and personal wholeness, McAdam illustrates how two fundamental points of destabilization in Marlowe's life and work - his subversive treatment of Christian belief and his ambivalence toward his homosexuality - clarify the plays' interest in the struggle for self-authorization. The author posits a post-Freudian argument in favor of pre-Oedipal narcissistic pathology in Marlowe's plays, in contrast to Kuriyama's psychoanalytic study, Hammer or Anvil, which is Freudian in approach and concerned with Oedipal patterns.
"Stern but compassionate, author Wendell Berry raises broader issues that environmentalists rarely focus on . . . In one sense Berry is the voice of a rural agrarian tradition that stretches from rural Kentucky back to the origins of human civilization. But his insights are universal because Our Only World is filled with beautiful, compassionate writing and careful, profound thinking." —Associated Press The planet's environmental problems respect no national boundaries. From soil erosion and population displacement to climate change and failed energy policies, American governing classes are paid by corporations to pretend that debate is the only democratic necessity and that solutions are capable of withstanding endless delay. Late Capitalism goes about its business of finishing off the planet. And we citizens are left with a shell of what was once proudly described as The American Dream. In this collection of eleven essays, Berry confronts head–on the necessity of clear thinking and direct action. Never one to ignore the present challenge, he understands that only clearly stated questions support the understanding their answers require. For more than fifty years we've had no better spokesman and no more eloquent advocate for the planet, for our families, and for the future of our children and ourselves.
This critical study “artfully explores the power of limits . . . A compelling—and fittingly concise—read for our times” (Kate Raworth, author of Doughnut Economics). Western culture is infatuated with the dream of endless economic growth, even as it is haunted by the specters of drought, famine, and nuclear winter. How did we come to think of the planet and its limits as we do? This book reclaims, redefines, and makes an impassioned plea for limits—a notion central to environmentalism—clearing them from their association with Malthusianism and the ideology and politics that go along with it. In Limits, Giorgos Kallis offers a critical reassessment of economist Thomas Robert Malthus and his legacy. He separates the concepts of limits and scarcity, which have long been conflated in both environmental and economic thought. Limits are not a property of nature to be deciphered by scientists, but a choice that confronts us, one that, paradoxically, is part and parcel of the pursuit of freedom. Taking us from ancient Greece to Malthus, from hunter-gatherers to the Romantics, from anarchist feminists to 1970s radical environmentalists, Limits shows us how an institutionalized culture of sharing can make possible the collective self-limitation we so urgently need.