A Modern Play by Euripides

1937 ◽  
Vol 6 (18) ◽  
pp. 156-164
Author(s):  
A. N. W. Saunders

Among the most interesting of Euripides' plays are two of his latest, Bacchae and Iphigenia in Aulis, the first so often read, the second so seldom—far more rarely than it deserves. This last is incomplete, it is true, and full of difficulties in the text. But it is full too of the qualities most associated with Euripides, the man who depicted human beings as they really were. It is by now a commonplace to compare Euripides with Mr. Shaw, but in this play we have, if not a Shavian, at least a very modern treatment of a traditional theme. The men and women here are the old names, but they have not that quality—call it what you will—which a later writer named τὸ ὔΨος, and which in Shakespeare or in Sophocles deepens for us and universalizes the emotions, but at the same time sets the characters as it were far off, like lofty giants and princes in a tale which, sympathize as we may, is not quite on our earth. To-day we are more accustomed to characters we can see as men and women like ourselves, whom we can love, feel for, laugh at, and even despise. And when we see them in the stories of tradition or history, it is perhaps an added pleasure to feel that these men and women whose fame we know were really no less human than ourselves. It is perhaps this feeling which has popularized the modern school of biographers led by Lytton Strachey. And we find it in such plays as Caesar and Cleopatra, St. Joan, Richard of Bordeaux, or The Rose without a Thorn. It is here, too, in the Iphigenia in Aulis, perhaps the most modern of all Euripides' plays, and claimed as marking the transition to the Middle Comedy. The traditional form is still there, but little else of the Old Tragedy. The chorus with all its utterances could be deleted without the loss of anything essential to the play. There are rhetorical passages, particularly in the scene between Menelaus and Agamemnon, which leave us a little cold. But the play is full of real characters, real humour, and real pathos. And it will best be represented in English not in the traditional form of decasyllabic verse and archaic or Swinburnian diction, but in the realistic dialogue of a modern play. We may lose something of poetry and something of the atmosphere of the traditional which is still faintly discernible behind its forms. But we shall gain more of the real thing in it, the thing which reminds us of Shaw and the Realists, and which went farthest to endear Euripides to his contemporaries.

Author(s):  
Claudia Truzzoli

<p><strong>Resumen</strong></p><p>Ni el género ni la sexualidad se dejan encorsetar dentro de unas normas que informan cómo deben ser y actuar hombres y mujeres para ser reconocidos socialmente como normales. Tanto el género como el sexo son susceptibles de desbordamiento de dichos encuadres rígidos, porque tal desbordamiento responde a lo real vivenciado por cualquier hombre o mujer. Las normas son un constructo artificial que no responde a la auténtica identidad genérica y sexual de cada sujeto, que es mucho más compleja que el reduccionismo monolítico que quiere demarcar la diferencia entre masculino y femenino. Dicha separación tan tajante no puede explicar la coexistencia de ambas características en un mismo sujeto ni las pretensiones de los transgéneros de ser considerados con una identidad que desmiente su sexo biológico, ni la angustia de los transexuales convencidos de estar atrapados en un cuerpo equivocado.</p><p> </p><p><strong>Abstract</strong><strong><br /> </strong>Neither gender nor sexuality is allowed to be curtailed within norms that inform how men and women should be and act to be socially recognized as normal. Both gender and sex are susceptible to overflowing of such rigid frames, because such an overflow responds to the real thing experienced by any man or woman. Norms are an artificial construct that does not respond to the authentic generic and sexual identity of each subject, which is much more complex than the monolithic reductionism that wants to demarcate the difference between male and female. Such a clear separation can not explain the coexistence of both characteristics in the same subject nor the claims of transgenders to be considered with an identity that belies their biological sex, nor the anguish of transsexuals convinced to be trapped in a wrong body.</p><div id="SLG_balloon_obj" style="display: block;"><div id="SLG_button" class="SLG_ImTranslatorLogo" style="background: url('chrome-extension://mchdgimobfnilobnllpdnompfjkkfdmi/content/img/util/imtranslator-s.png'); display: none; opacity: 1;"> </div><div id="SLG_shadow_translation_result2" style="display: none;"> </div><div id="SLG_shadow_translator" style="display: none;"><div id="SLG_planshet" style="background: url('chrome-extension://mchdgimobfnilobnllpdnompfjkkfdmi/content/img/util/bg2.png') #f4f5f5;"><div id="SLG_arrow_up" style="background: url('chrome-extension://mchdgimobfnilobnllpdnompfjkkfdmi/content/img/util/up.png');"> </div><div id="SLG_providers" style="visibility: hidden;"><div id="SLG_P0" class="SLG_BL_LABLE_ON" title="Google">G</div><div id="SLG_P1" class="SLG_BL_LABLE_ON" title="Microsoft">M</div><div id="SLG_P2" class="SLG_BL_LABLE_ON" title="Translator">T</div></div><div id="SLG_alert_bbl"> </div><div id="SLG_TB"><div id="SLG_bubblelogo" class="SLG_ImTranslatorLogo" style="background: url('chrome-extension://mchdgimobfnilobnllpdnompfjkkfdmi/content/img/util/imtranslator-s.png');"> </div><table id="SLG_tables" cellspacing="1"><tr><td class="SLG_td" align="right" width="10%"><input id="SLG_locer" title="Fijar idioma" type="checkbox" /></td><td class="SLG_td" align="left" width="20%"><select id="SLG_lng_from"><option value="auto">Detectar idioma</option><option value="">undefined</option></select></td><td class="SLG_td" align="center" width="3"> </td><td class="SLG_td" align="left" width="20%"><select id="SLG_lng_to"><option value="">undefined</option></select></td><td class="SLG_td" align="center" width="21%"> </td><td class="SLG_td" align="center" width="6%"> </td><td class="SLG_td" align="center" width="6%"> </td><td class="SLG_td" align="center" width="6%"> </td><td class="SLG_td" align="center" width="6%"> </td><td class="SLG_td" width="10%"> </td><td class="SLG_td" align="right" width="8%"> </td></tr></table></div></div><div id="SLG_shadow_translation_result" style="visibility: visible;"> </div><div id="SLG_loading" class="SLG_loading" style="background: url('chrome-extension://mchdgimobfnilobnllpdnompfjkkfdmi/content/img/util/loading.gif');"> </div><div id="SLG_player2"> </div><div id="SLG_alert100">La función de sonido está limitada a 200 caracteres</div><div id="SLG_Balloon_options" style="background: url('chrome-extension://mchdgimobfnilobnllpdnompfjkkfdmi/content/img/util/bg3.png') #ffffff;"><div id="SLG_arrow_down" style="background: url('chrome-extension://mchdgimobfnilobnllpdnompfjkkfdmi/content/img/util/down.png');"> </div><table width="100%"><tr><td align="left" width="18%" height="16"> </td><td align="center" width="68%"><a class="SLG_options" title="Mostrar opciones" href="chrome-extension://mchdgimobfnilobnllpdnompfjkkfdmi/content/html/options/options.html?bbl" target="_blank">Opciones</a> : <a class="SLG_options" title="Historial de traducciones" href="chrome-extension://mchdgimobfnilobnllpdnompfjkkfdmi/content/html/options/options.html?hist" target="_blank">Historia</a> : <a class="SLG_options" title="ImTranslator Ayuda" href="http://about.imtranslator.net/tutorials/presentations/google-translate-for-opera/opera-popup-bubble/" target="_blank">Ayuda</a> : <a class="SLG_options" title="ImTranslator Feedback" href="chrome-extension://mchdgimobfnilobnllpdnompfjkkfdmi/content/html/options/options.html?feed" target="_blank">Feedback</a></td><td align="right" width="15%"><span id="SLG_Balloon_Close" title="Cerrar">Cerrar</span></td></tr></table></div></div></div>


1987 ◽  
Vol 27 (107) ◽  
pp. 311-327
Author(s):  
Valentin Y. Mudimbe
Keyword(s):  

Edupedia ◽  
2018 ◽  
Vol 2 (2) ◽  
pp. 73-83
Author(s):  
Ahmad Dahri

The real purpose of education is humanizing human beings. The most prominent thing in humanity is diversity, plurality or multiculturality. Indonesia is a country consisting of a plural society. This should be realized by all individuals in this nusantara society. Providing awareness of the existence of mulitikulturalitas or pluralism can be pursued in the educational process. For the sake of this interest, then in the educational process there must be some kind of integralization effort between forming the intellect and morality of learners. The function of integralization of moral and intellectual education is to know more about diversity then combine with knowledge and practice with morality then achieve the purposes of national education. The conclusions or findings of Freire’s and Ki Hadjar Dewantara’s analysis approach are the absence of differences in the educational portion, the absence of social classes as the limits of education, and the educator has a role as teacher not only as a facilitator but also as a identifierin diversity and be honest about the history, there is a link between learners and educators, mutual understanding, learners receive teaching, and educators learn to understand learners, and this function is summarized in education for freedom and ing ngarsho sung tuladha, ing madyo mangun karsha, tut wur handayani.


1998 ◽  
Author(s):  
Alan W. Johnson
Keyword(s):  

2016 ◽  
Vol 104 (4) ◽  
pp. 127-142
Author(s):  
Sheila Kohler
Keyword(s):  

Sedimentology ◽  
2021 ◽  
Author(s):  
Juergen Schieber ◽  
Xinhe Shao ◽  
Zalmai Yawar ◽  
Bei Liu

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