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Completed shortly before her death in 2019, Tragedy and Philosophy. A Parallel History is the sum of Agnes Heller’s reflections on European history and culture, seen through the prism of Europe’s two unique literary creations: tragedy and philosophy.
Tragedy as Philosophy in the Reformation World examines how sixteenth- and seventeenth-century poets, theologians, and humanist critics turned to tragedy to understand providence and agencies human and divine in the crucible of the Reformation. Rejecting familiar assumptions about tragedy, vital figures like Philipp Melanchthon, David Pareus, Lodovico Castelvetro, John Rainolds, and Daniel Heinsius developed distinctly philosophical ideas of tragedy, irreducible to drama or performance, inextricable from rhetoric, dialectic, and metaphysics. In its proximity to philosophy, tragedy afforded careful readers crucial insight into causality, probability, necessity, and the terms of human affect and action. With these resources at hand, poets and critics produced a series of daring and influential theses on tragedy between the 1550s and the 1630s, all directly related to pressing Reformation debates concerning providence, predestination, faith, and devotional practice. Under the influence of Aristotle's Poetics, they presented tragedy as an exacting forensic tool, enabling attentive readers to apprehend totality. And while some poets employed tragedy to render sacred history palpable with new energy and urgency, others marshalled a precise philosophical notion of tragedy directly against spectacle and stage-playing, endorsing anti-theatrical theses on tragedy inflected by the antique Poetics. In other words, this work illustrates the degree to which some of the influential poets and critics in the period, emphasized philosophical precision at the expense of—even to the exclusion of—dramatic presentation. In turn, the work also explores the impact of scholarly debates on more familiar works of vernacular tragedy, illustrating how William Shakespeare's Hamlet and John Milton's 1671 poems take shape in conversation with philosophical and philological investigations of tragedy. Tragedy as Philosophy in the Reformation World demonstrates how Reformation took shape in poetic as well as theological and political terms while simultaneously exposing the importance of tragedy to the history of philosophy.
This book is a collection of recent lectures by Agnes Heller, delivered all over the world. These essays are edited and introduced by the author of the most significant intellectual biography of her work, John Grumley. In these lectures, Heller engages one of her greatest strengths: to discover philosophy within the very flux of contemporary events. These bring together such timely topics as refugees, human rights, truth in politics and the contemporary university as well as perennial issues like the possibility of artistic representation of the Holocaust, the question whether revolutions are always betrayed, and the possibility of universality in the contemporary multicultural world.
Why did Greek tragedy and "the tragic" come to be seen as essential to conceptions of modernity? And how has this belief affected modern understandings of Greek drama? In Genealogy of the Tragic, Joshua Billings answers these and related questions by tracing the emergence of the modern theory of the tragic, which was first developed around 1800 by thinkers associated with German Idealism. The book argues that the idea of the tragic arose in response to a new consciousness of history in the late eighteenth century, which spurred theorists to see Greek tragedy as both a unique, historically remote form and a timeless literary genre full of meaning for the present. The book offers a new interpretation of the theories of Schiller, Schelling, Hegel, Hölderlin, and others, as mediations between these historicizing and universalizing impulses, and shows the roots of their approaches in earlier discussions of Greek tragedy in Germany, France, and England. By examining eighteenth-century readings of tragedy and the interactions between idealist thinkers in detail, Genealogy of the Tragic offers the most comprehensive historical account of the tragic to date, as well as the fullest explanation of why and how the idea was used to make sense of modernity. The book argues that idealist theories remain fundamental to contemporary interpretations of Greek tragedy, and calls for a renewed engagement with philosophical questions in criticism of tragedy.
In this short but stimulating work, Peter Leithart draws upon insights from history, theology, philosophy, and literature to connect two of the most glorious and unique truths of Christianity its hopeful eschatology and its doctrine of a dynamic, personal Trinity. First, Leithart shows that the biblical view of history is essentially comic and hopeful, in contrast to the classical Greco-Roman view, which is essentially and irredeemably tragic. Then he develops the same point by examining Greek philosophy and its descendants (including postmodernism) in contrast to orthodox Trinitarian theology. Finally, he shows how the tragic and comic worldviews have been reflected in literature, with discussions of Greek epics and two Shakespearean plays. The result is a tour through three thousand years of intellectual history that celebrates the living power of orthodoxy."
It is natural that, at the commencement of any study, one should be expected to say what the subject-matter of that study is. Botany is the knowledge of plants, astronomy of the heavenly bodies, geology of the rocks of the earth's crust. What, then, is the special sphere of philosophy? What is philosophy about? Now it is not as easy to give a concise definition of philosophy, as it is of the other sciences. In the first place, the content of philosophy has differed considerably in different periods of history. In general the tendency has been to narrow down the scope of the subject as knowledge advanced, to exclude from philosophy what was formerly included in it. Thus in the time of Plato, physics and astronomy were included as parts of philosophy, whereas now they constitute separate sciences. This, however, is not an insurmountable difficulty. What chiefly militates against the effort to frame a definition is that the precise content of philosophy is differently viewed by different schools of thought.
This book is a full survey of the philosophy of tragedy from antiquity to the present. From Aristotle to Žižek the focal question has been: why, in spite of its distressing content, do we value tragic drama? What is the nature of the 'tragic effect'? Some philosophers point to a certain kind of pleasure that results from tragedy. Others, while not excluding pleasure, emphasize the knowledge we gain from tragedy - of psychology, ethics, freedom or immortality. Through a critical engagement with these and other philosophers, the book concludes by suggesting an answer to the question of what it is that constitutes tragedy 'in its highest vocation'. This book will be of equal interest to students of philosophy and of literature.
This engaging work tells the story of democracy through the perspective of tragic drama. It shows how the ancient tales of greatness and its loss point to the potential dangers of democracy then and now. Greek Tragedy dramatized a variety of stories, characters, and voices drawn from reality, especially from those marginalized by Athens's democracy. It brought up dissident figures through its multivocal form, disrupting the perception of an ordered reality. Today, this helps us grasp the reality of Athenian democracy, that is, a system steeped in patriarchy, slavery, warmongering, and xenophobia. The book reads through two renditions of Aeschylus' Suppliants as democratic texts for the twenty-first century, to show how such multivocal dramas actually address not only the pitfalls of our contemporary democracy, but also a range of environmental, security, socio-economic, and political dilemmas that afflict democratic politics today. Written in a very accessible manner, Greek Tragedy and Contemporary Democracy is a lively book that will appeal to any political science and international relations student interested in issues of democracy, governance, democratic peace, and democratic theory.