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Finally, these assumptions lead to the corollary that such hierarchies are natural and immutable and not fashioned by critics.
This book argues that the idea of metamorphosis is central to both the theory and practice of Shakespearean comedy. It offers a synthesis of several major themes of Shakespearean comedy--identity, change, desire, marriage, and comic form--under the master trope of transformation. Originally published in 1985. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.
Challenging the traditional view that Shakespeare's early comedies are about the experience of romantic love and constitute a genre called romantic comedy, Camille Wells Slights demonstrates that they dramatize individual action in the context of social dynamics, reflecting and commenting on the culture in which they originated. Shakespeare's Comic Commonwealths sheds new light on ten Shakespearean comedies: The Comedy of Errors, The Taming of the Shrew, The Two Gentlemen of Verona, Love's Labor's Lost, A Midsummer Night's Dream, The Merchant of Venice, The Merry Wives of Windsor, Much Ado about Nothing, As You Like It and Twelfth Night. In a diversity of comic forms - from rollicking farce to tragicomedy - these plays offer varying perspectives on the forces that make and mar human communities. Dramatizing tensions between savagery and civilization, autonomy and dependence, and isolation and community, Shakespeare's comedies both reflect and comment on the society that produces them. Slights eschews viewing these comedies as endorsements of the prevailing ideologies of sixteenth-century England or as subversions of that hierarchical, patriarchal culture. They can be most fruitfully understood as imaginative forms that present cultural practices, institutions and beliefs as human constructions susceptible to critical scrutiny. While exposing the injustice and brutality as well as the assurances and satisfactions of social experiences, Shakespeare's comedies represent people as inescapably social beings. By combining historical scholarship with formal analysis and incorporating insights from social anthropology and feminist theory, Shakespeare's Comic Commonwealths offers new readings of Shakespeare's early comedies and analyses the interaction between the plays and the social structures and processes of early modern England.
In this study of Shakespeare's ten early comedies, from The Comedy of Errors to Twelfth Night, the concept of a dynamic of comic form is developed.
Shakespeare and the Comedy of Enchantment argues that enchantment constitutes a key emotional and intellectual dimension of Shakespeare's comedies. It thus makes a new claim about the rejuvenating value of comedy for individuals and society. Shakespeare's comedies orchestrate ongoing encounters between the rational and the mysterious, between doubt and fascination, with feelings moved by elements of enchantment that also seem a little ridiculous. In such a drama, lines of causality become complex, and even satisfying endings leave certain matters incomplete and contingent—openings for scrutiny and thought. In addressing enchantment, the book takes exception to the modernist vision of a deterministic 'disenchanted' world. As Shakespeare's action advances, comic mysteries accrue—uncanny coincidences; magical sympathies; inexplicable repetitions; psychic influences; and puzzlements about the meaning of events—all of whose numinous effects linger ambiguously after reason has apparently answered the play's questions. Separate chapters explore the devices, tropes, and motifs of enchantment: magical clowns who alter the action through stop-time interludes; structural repetitions that suggest mysteriously converging, even opaquely providential destinies; locales that oppose magical and protean forces to regulatory and quotidian values; desires, thoughts, and utterances that 'manifest' comically monstrous events; characters who return from the dead, facilitated by the desires of the living; play-endings crossed by harmony and dissonance, with moments of wonder that make possible the mysterious action of forgiveness. Wonder and wondering in Shakespeare's and other comedies, it emerges, become the conditions for new possibilities. Chapters refer extensively to early modern history, Renaissance and modern theories of comedy, treatises on magical science, and contemporaneous Italian and Tudor comedy.
An accessible, wide-ranging and informed introduction to Shakespeare's comedies, dark comedies and romances, first published in 2001.
Richard Hillman's latest book on the French connections of early modern English drama shows that Shakespeare regularly inflected the models provided by Italian comedy and tragicomedy by evoking French material, dramatic and non-dramatic. Such inflection especially bears on the tragic overtones that menace or complicate comic resolutions.
This book recovers a sense of the high stakes of Shakespearean comedy, arguing that the comedies, no less than the tragedies, serve to dramatize responses to the condition of being human, responses that invite scholarly investigation and explanation. Taking its cue from Stanley Cavell’s influential readings of Othello and Lear, the book argues that exposure or vulnerability to others is the source of both human happiness and human misery; while the tragedies showcase attempts at the evasion of such vulnerability through the self-defeating pursuit of epistemological certainty, the comedies present the drama and the difficulty of turning away from an epistemological register in order to productively respond to the fact of our humanity. Where Shakespeare’s tragedies might be viewed in Cavellian terms as the drama of skepticism, Shakespeare’s comedies then exemplify the drama of acknowledgement. As a parallel and a preamble, Gottlieb suggests that the field of literary studies is itself a site of such revealing responses: where competing research methods strive to foreclose upon (or, alternatively, rejoice in) epistemological uncertainty, such commitments bespeak an urge to avoid or circumvent the human in the practice of scholarship. Reading Shakespeare’s comedies in tandem with a "defactoist" view of teaching and learning points in the direction of a new humanism, one that eschews both the relativism of old deconstruction and contemporary Presentism and the determinism of various kinds of structural accounts. This book offers something new in scholarly and popular understanding of Shakespeare’s work, doing so with both philosophical rigor and literary attention to the difficult work of reading.
?Soul of the age!? Ben Jonson eulogized Shakespeare, and in the next breath, ?He was not of an age but for all time.? That he was both ?of the age? and ?for all time? is, this book suggests, the key to Shakespeare?s comic genius. In this engaging introduction to the First Folio comedies, Paul A. Olson gives a persuasive and thoroughly engrossing account of the playwright?s comic transcendence, showing how Shakespeare, by taking on the great themes of his time, elevated comedy from a mere mid-level literary form to its own form of greatness?on par with epic and tragedy. Like the best tragic or epic writers, Shakespeare in his comedies goes beyond private and domestic matters in order to draw on the whole of the commonwealth. He examines how a ruler?s or a court?s community at the household and local levels shapes the politics of empire?existing or nascent empires such as England, the Holy Roman Empire, Spain, Venice, and the Ottoman Empire or part empires such as Rome and Athens?where all their suffering and silliness play into how they govern. In Olson?s work we also see how Shakespeare?s appropriation of his age?s ideas about classical myth and biblical scriptures bring to his comic action a sort of sacral profundity in keeping with notions of poetry as ?inspired? and comic endings as more than merely happy but as, in fact, uncommonly joyful.