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This book offers a close philosophical reading of King Lear and Timon of Athens which provides insights into the groundbreaking ontological discourse on poverty and money. Analysis of the discourse of poverty and the critique of money helps to read Shakespeare philosophically and opens new reflections on central questions of our own time.
This volume assembles for the first time writings from the past two hundred years by philosophers engaging the dramatic work of William Shakespeare.
Shakespeare’s plays are usually studied by literary scholars and historians and the books about him from those perspectives are legion. It is most unusual for a trained philosopher to give us his insight, as Colin McGinn does here, into six of Shakespeare’s greatest plays–A Midsummer Night’s Dream, Hamlet, Othello, Macbeth, King Lear, and The Tempest. In his brilliant commentary, McGinn explores Shakespeare’s philosophy of life and illustrates how he was influenced, for example, by the essays of Montaigne that were translated into English while Shakespeare was writing. In addition to chapters on the great plays, there are also essays on Shakespeare and gender and his plays from the aspects of psychology, ethics, and tragedy. As McGinn says about Shakespeare, “There is not a sentimental bone in his body. He has the curiosity of a scientist, the judgment of a philosopher, and the soul of a poet.” McGinn relates the ideas in the plays to the later philosophers such as David Hume and the modern commentaries of critics such as Harold Bloom. The book is an exhilarating reading experience, especially for students who are discovering the greatest writer in English.
Hamlet tells Horatio that there are more things in heaven and earth than are dreamt of in his philosophy. In Double Vision, philosopher and literary critic Tzachi Zamir argues that there are more things in Hamlet than are dreamt of--or at least conceded--by most philosophers. Making an original and persuasive case for the philosophical value of literature, Zamir suggests that certain important philosophical insights can be gained only through literature. But such insights cannot be reached if literature is deployed merely as an aesthetic sugaring of a conceptual pill. Philosophical knowledge is not opposed to, but is consonant with, the literariness of literature. By focusing on the experience of reading literature as literature and not philosophy, Zamir sets a theoretical framework for a philosophically oriented literary criticism that will appeal both to philosophers and literary critics. Double Vision is concerned with the philosophical understanding induced by the aesthetic experience of literature. Literary works can function as credible philosophical arguments--not ones in which claims are conclusively demonstrated, but in which claims are made plausible. Such claims, Zamir argues, are embedded within an experiential structure that is itself a crucial dimension of knowing. Developing an account of literature's relation to knowledge, morality, and rhetoric, and advancing philosophical-literary readings of Richard III, Macbeth, Romeo and Juliet, Othello, Antony and Cleopatra, Hamlet, and King Lear, Zamir shows how his approach can open up familiar texts in surprising and rewarding ways.
The Time Is Out of Joint presents an examination of Shakespeare's distinctly modern confrontation with time and temporality, the difference between the truth of the fact, that of theory, and that of interpretation and revelatory truth, and finds that Shakespeare anticipated post-metaphysical philosophy and its central concerns at a time when modern metaphysics had not yet reached it speak. Visit our website for sample chapters!
This book brings to light Derrida's rich and thought-provoking discussions of Shakespearean drama.
Shakespeare continues to articulate the central problems of our intellectual inheritance. The plays of a Renaissance playwright still seem to be fundamental to our understanding and experience of modernity. Key philosophical questions concerning value, meaning and justice continue to resonate in Shakespeare's work. In the course of rethinking these issues, Philosophical Shakespeares actively encourages the growing dissolution of boundaries between literature and philosophy. The approach throughout is interdisciplinary, and ranges from problem-centred readings of particular plays to more general elaborations of the significance of Shakespeare in relation to individual thinkers or philosophical traditions.
What were Shakespeare's politics? As this study demonstrates, contained in Shakespeare's plays is an astonishingly powerful reckoning with the tradition of Western political thought, one whose depth and scope places Shakespeare alongside Plato, Aristotle, Machiavelli, Hobbes and others. This book is the first attempt by a political theorist to read Shakespeare within the trajectory of political thought as one of the authors of modernity. From Shakespeare's interpretation of ancient and medieval politics to his wrestling with issues of legitimacy, religious toleration, family conflict, and economic change, Alex Schulman shows how Shakespeare produces a fascinating map of modern politics at its crisis-filled birth. As a result, there are brand new readings of Troilus and Cressida, Coriolanus, Julius Caesar, Antony and Cleopatra, King Lear, Richard II and Henry IV, parts I and II , The Merchant of Venice and Measure for Measure.
This book provides a bridge between Shakespeare Studies and classical social theory, opening up readings of Shakespeare to a new audience outside of literary studies and the humanities. Shakespeare has long been known as a 'great thinker' and this book reads his plays through the lens of an anthropologist, revealing new connections between Shakespeare's plays and the lives we now lead. Close readings of a selection of frequently studied plays - Hamlet, The Winter's Tale, Romeo and Juliet, A Midsummer Night's Dream, Julius Caesar and King Lear - engage with the plays in detail while connecting them with some of the biggest questions we all ask ourselves, about love, friendship, ritual, language, human interactions and the world around us. The plays are examined through various social theories including performance theory, cognitive theory, semiotics, exchange theory and structuralism. The book concludes with a consideration of how "the new astronomy" of his day and developments in optics changed the very idea of "perspective," and shaped Shakespeare's approach to embedding social theory in his dramatic texts. This accessible and engaging book will appeal to those approaching Shakespeare from outside literary studies, but will also be valuable to literature students approaching Shakespeare for the first time, or looking for a new angle on the plays.
The Philosopher’s Toothache proposes that early modern Stoicism constituted a radical mode of performance. Stoicism—with its focus on bodily sensation, imagined spectatorship, and daily mental and physical exercise—exists as what the philosopher Pierre Hadot calls a “way of life,” a set of habits and practices. To be a Stoic is not to espouse doctrine but to act. Informed by work in both classical philosophy and performance studies, Donovan Sherman argues that Stoicism infused the complex theatrical culture of early modern England. Plays written and performed during this period gave life to Stoic exercises that instructed audiences to cultivate their virtue, self-awareness, and creativity. By foregrounding Stoicism’s embodied nature, Sherman recovers a vital dimension too often lost in reductive portrayals of the Stoics by early modern writers and contemporary scholars alike. The Philosopher’s Toothache features readings of dramatic works by William Shakespeare, Cyril Tourneur, and John Marston alongside considerations of early modern adaptations of classical Stoics (Seneca, Epictetus, and Marcus Aurelius) and Neo-Stoics such as Justus Lipsius. These plays model Stoic virtues like unpredictability, indifference, vulnerability, and dependence—attributes often framed as negative but that can also rekindle a sense of responsible public action.