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Poetry in archaic and classical Greece was a practical art that arose from specific social or political circumstances. The interpretation of a poem or dramatic work must therefore be viewed in the context of its performance. In Poetry, Public, and Performance in Ancient Greece, Lowell Edmunds and Robert W. Wallace bring together a distinguished group of contributors to reconstruct the performance context of a wide array of works, including epic, tragedy, lyric, elegy, and proverb. Analyzing the passage in the Odyssey in which a collective delirium comes over the suitors, Giulio Guidorizzi reveals how the poet describes a scene that lies outside the narrative themes and diction of epic. Antonio Aloni offers a reading of Simonides' elegy for the Greeks who fell at Plataea. Lowell Edmunds interprets the so-called seal of Theognis as lying on a borderline between the performed and the textual. Taking up proverbs, maxims, and apothegms, Joseph Russo examines "the performance of wisdom." Charles Segal focuses on the unusual role played by the chorus in Euripides' Bacchae. Reading the plot of Euripides' Ion, Thomas Cole concludes that the task of constructing the meaning of the play is to some extent delegated to the public. Robert Wallace describes the "performance" of the Athenian audience and provides a catalog of good and bad behavior: whistling, shouting, and throwing objects of every kind. Finally, Maria Grazia Bonanno stresses the importance of performance in lyric poetry.
This book examines classical Greek theatre, asking how ancient drama operated in performance and became such an influential social, cultural and political force. Meineck approaches Greek theatre from the perspective of the cognitive sciences as an embodied live enacted event, and analyses how different performative elements acted upon audiences to create absorbing narrative action, emotional intensity, intellectual reflection and empathy. This was the key to the transformative artistic and social power that enabled Greek drama to advance alternate viewpoints. He also explores what the model of Greek drama can reveal about live theatre's value in cultural, social and political discourse today.
Unis vers Cythère forms a continuation of the ongoing project to disseminate a new faculty of thought called cytherics, which is defined as the sighting and siting of aphrodisian - aesthetic-erotic - environments. The first part of the book proposes «polis thought» as a subdivision within political theory that would encourage attention to the polis element - the openness furnished by the classical polis/city for disputation, rhetoric, performance, ceremony, and the carnivalesque - for political theory and history. The second part develops the concept of the «artful firm», derived from contemporary firm and management theories on «the art firm» and «artful making», to argue for further convergences in related areas of aesthetics and management. Unis vers Cythère begins and ends with essays on the ancient Hellenic twin concepts of «thalassocracy» and «theatrocracy» in their relations to orthodox contemporary theories of political democracy.
Tirades against legal theatrics are nearly as old as law itself, and yet so is the age-old claim that law must not merely be done: it must be "seen to be done." Law as Performance traces the history of legal performance and spectatorship through the early modern period. Viewing law as the product not merely of edicts or doctrines but of expressive action, it investigates the performances that literally created law: in civic arenas, courtrooms, judges' chambers, marketplaces, scaffolds, and streets. It examines the legal codes, learned treatises, trial reports, lawyers' manuals, execution narratives, rhetoric books, images (and more) that confronted these performances, praising their virtues or denouncing their evils. In so doing, it recovers a long, rich, and largely overlooked tradition of jurisprudential thought about law as a performance practice. This tradition not only generated an elaborate poetics and politics of legal performance. It provided western jurisprudence with a set of constitutive norms that, in working to distinguish law from theatrics, defined the very nature of law. In the crucial opposition between law and theatre, law stood for cool deliberation, by-the-book rules, and sovereign discipline. Theatre stood for deceptive artifice, entertainment, histrionics, melodrama. And yet legal performance, even at its most theatrical, also appeared fundamental to law's realization: a central mechanism for shaping legal subjects, key to persuasion, essential to deterrence, indispensable to law's power, —as it still does today.
The book uses the long-standing theatre metaphor to bring political spectators out into the open, finding that they can be politically powerful. Filling out the metaphor with theatre theory, the book also finds that the metaphor can produce a viable model of democratic politics that incorporates spectators in a positive, meaningful way.
In late-sixteenth-century London, the commercial theaters undertook a novel experiment, fueling a fashion for plays that trafficked in the contemporary urban scene. But beyond the stage’s representing the everyday activities of the expanding metropolis, its unprecedented urban turn introduced a new dimension into theatrical experience, opening up a reflexive space within which an increasingly diverse population might begin to “practice” the city. In this, the London stage began to operate as a medium as well as a model for urban understanding. Practicing the City traces a range of local engagements, onstage and off, in which the city’s population came to practice new forms of urban sociability and belonging. With this practice, Levine suggests, city residents became more self-conscious about their place within the expanding metropolis and, in the process, began to experiment in new forms of collective association. Reading an array of materials, from Shakespeare and Middleton to plague bills and French-language manuals, Levine explores urban practices that push against the exclusions of civic tradition and look instead to the more fluid relations playing out in the disruptive encounters of urban plurality.
What has philosophy to do with the poor? If, as has often been supposed, the poor have no time for philosophy, then why have philosophers always made time for them? Why is the history of philosophy—from Plato to Karl Marx to Jean-Paul Sartre to Pierre Bourdieu—the history of so many figures of the poor: plebes, men of iron, the demos, artisans, common people, proletarians, the masses? Why have philosophers made the shoemaker, in particular, a remarkably ubiquitous presence in this history? Does philosophy itself depend on this thinking about the poor? If so, can it ever refrain from thinking for them? Jacques Rancière’s The Philosopher and His Poor meditates on these questions in close readings of major texts of Western thought in which the poor have played a leading role—sometimes as the objects of philosophical analysis, sometimes as illustrations of philosophical argument. Published in France in 1983 and made available here for the first time in English, this consummate study assesses the consequences for Marx, Sartre, and Bourdieu of Plato’s admonition that workers should do “nothing else” than their own work. It offers innovative readings of these thinkers’ struggles to elaborate a philosophy of the poor. Presenting a left critique of Bourdieu, the terms of which are largely unknown to an English-language readership, The Philosopher and His Poor remains remarkably timely twenty years after its initial publication.
Moving from classical Greece to the present, Public Space and Democracy provides both historical accounts and a comparative analytical framework for understanding public space both as a place and as a product of various media, from speech to the Internet. These essays make a powerful case for thinking of modern technological developments not as the end of public space, but as an opportunity for reframing the idea of the public and of the public space as the locus of power.
Written soon before and in the middle of the Covid-19 pandemic, when theatre ground to a halt and spectatorship was suspended, this book takes stock of spectatorship as theatre’s living archive and affirms its value in the midst of the present crisis. Drawing from a manifold affective archive of performances and installations (by Marina Abramović, Ron Athey, Forced Entertainment, Socìetas Raffaello Sanzio, Blast Theory, LIGNA, Doris Salcedo, Graeme Miller, Lenz Rifrazioni, Cristina Rizzo, etc.), and expanding on the work of many theorists and scholars, such as Roland Barthes and Jacques Rancière, Giorgio Agamben and Alain Badiou, Nicholas Ridout and Alan Read, among others, the book focuses on the spectator as the subject, rather than the object, of investigation. This is the right time to remember their secret power and theorise their collective time in the theatre. This book is an archive of their adventure and a manifesto rooted in their potentiality. It boldly posits the spectator as the inaugurator of theatre, the surplus that survives it. The book will be of great interest to spectators all and sundry, to scholars and students of theatre and performance studies, of spectatorship and politics.
This book explores the complex and multi-layered relationships between democracy and play, presenting important new theoretical and empirical research. It builds new paradigmatic bridges between philosophical enquiry and fields of application across the arts, political activism, children’s play, education and political science. Play and Democracy addresses four principal themes. Firstly, it explores how the relationship between play and democracy can be conceptualized and how it is mirrored in questions of normativity, ethics and political power. Secondly, it examines different aspects of play in urban spaces, such as activism, aesthetic experience, happenings, political carnivals and performances. Thirdly, it offers examples and analyses of how playful artistic performances can offer democratic resistance to dominant power. And finally, it considers the paradoxes of play in both developing democratic sensibilities and resisting power in education. These themes are explored and interrogated in chapters covering topics such as aesthetic practice, pedagogy, diverse forms of activism, and urban experience, where play and playfulness become arenas in which to create the possibility of democratic practice and change. Adding extra depth to our understanding of the significance of play as a political, cultural and social power, this book is fascinating reading for any serious student or researcher with an interest in play, philosophy, politics, sociology, arts, sport or education.