scholarly journals Theatre as Sacrament

Ramus ◽  
2013 ◽  
Vol 42 (1-2) ◽  
pp. 5-22
Author(s):  
Paul Woodruff
Keyword(s):  
Greek Tragedy ◽  
Framing Effect ◽  
The Other ◽  
Ancient Greek ◽  
The Past ◽  
Ethical Concept ◽  
Measured Time ◽  
The One ◽  
A Minor

All theatre is sacramental. A theatrical event establishes itself as theatre by setting aside a measured space as inviolable for a measured time. This framing effect of theatre is sacramental. Within the frame of theatre, other sacraments can be represented or performed. Part I of this paper develops conceptual distinctions necessary to understanding the sacramental in theatre, using an ethics-based theory of sacrament. Part II sets out to use the theory, applying it to open up new questions for the interpretation of ancient Greek tragedy, and using the theory to explain certain plot elements in Sophocles' Philoctetes and other plays.Any act of theatre has a sacramental effect. The art of theatre makes ceremonies possible, and by ceremonies we are able to make things sacred. In saying that theatre is sacramental, I am not saying that it is religious. Religious ceremonies employ the art of theatre and depend on that art, but theatre does not depend on religion. I understand sacrament as an ethical concept. A sacrament sets up an ethical hedge around something—makes it wrong to touch, to tread on, or to alter the thing in question.By ‘theatre’ I mean the art that makes action worth watching for a measured time in a measured space. This art must of necessity draw a line between watching and being watched. Drawing that line is a minor, though fundamental, sacrament. Other sacraments may take place within the frame of theatre. My theory of the sacramental in theatre stands on its usefulness for understanding and interpreting the elements of theatre—the experiences of both the watchers and the watched in actual productions, on the one hand, and, on the other, the texts that survive to represent productions of the past. If the theory is coherent and useful, then we should use it. Otherwise, not.

scholarly journals Progress and Historical Reflection in Philosophy

2018 ◽  
pp. 51-68
Author(s):  
Thomas Grundmann
Keyword(s):  
History Of Philosophy ◽  
The Other ◽  
The Past ◽  
Systematic Philosophy ◽  
History Of ◽  
Different Dimensions ◽  
The One ◽  
Historical Reflection ◽  
A Minor ◽  
Over Time

What is the epistemic significance of reflecting on a discipline’s past for making progress in that discipline? The author assumes that the answer to this question negatively correlates with that discipline’s degree of progress over time. If and only if a science is progressive, then what people have thought and argued in the past in that discipline ceases to be up to date. This chapter distinguishes different dimensions of disciplinary progress and subsequently argue that veritic progress, that is, collective convergence to truth, is the most important dimension for disciplines with scientific ambitions. It then argues that, on the one hand, veritic progress in philosophy is more significant than many current philosophers believe, but that, on the other hand, it also has severe limitations. The author offers an explanation of these limitations that suggests that the history of philosophy should play some role, though only a minor one, in systematic philosophy.

Anachronism in Greek tragedy

1985 ◽  
Vol 105 ◽  
pp. 1-10 ◽  
Author(s):  
P. E. Easterling
Keyword(s):  
Greek Tragedy ◽  
Good Reason ◽  
The Other ◽  
The Past ◽  
The One

Anachronism-hunting has been out of fashion with scholars in recent times, for the good reason that it can easily seem like a rather trivial sort of parlour game. But given that Greek tragedy draws so heavily on the past, a close look at some examples may perhaps throw light on a far from trivial subject, the dramatists' perception of the heroic world.So long as anachronism was treated as an artistic failing the debate was bound to be unproductive; one can symphathise with Jebb's view (on Soph. El. 48 ff.) that Attic tragedy was ‘wholly indifferent’ to it. And one can see why later scholars have objected to the very idea of anachronism as irrelevant and misleading. Ehrenberg, for example, wrote in 1954: ‘It is entirely mistaken to distinguish between mythical and thus quasi-historical features on the one hand and contemporary and thus anachronistic on the other. There is always the unity of the one poem or play, displaying the ancient myth, although shaped in the spirit of the poet's mind and time.’

scholarly journals Caesura of History: Performing Greek Tragedy after Brecht

2017 ◽  
Vol 2 (2) ◽  
pp. 241
Author(s):  
Matthias Dreyer
Keyword(s):  
Greek Tragedy ◽  
Point Of View ◽  
The Other ◽  
The Past ◽  
History Of ◽  
The One ◽  
A Site ◽  
Established Order ◽  
The Way

Taking into account the intertwining of the theory of tragedy on the one hand and theatrical work on ancient tragic texts on the other, the paper explores the way in which tragedy poses the question of history. This is especially the case in conceptions of tragedy as an interruption in a continuum. Hölderlin’s idea of caesura, its reflection in Benjamin’s understanding of tragedy as a revision of myth are in the center of a critical dramaturgy of this kind. By analysing Brecht’s work on Antigone as well as the stagings of critical theatre makers that came after Brecht (Einar Schleef, Dimiter Gotscheff), the paper shows the consequences of the concept ‘tragedy as caesura‘ on the level of the aesthetics of the theatre, unclosing in a radical way the temporality of the tragic process. From this point of view, tragedy is understood as a site of encounter with the persisting powers of the past; as reflexive rupture in the transition between times, that undermines the established order, but without, however, arriving at a new one. Although in the history of theatre and thought tragedy has been too often associated with the universal and timeless, how is it possible to think of historicity in a way negating submission under the universal without losing the genre of tragedy itself?

TARP DVIEJŲ KOLONŲ: XVIII A. PABAIGOS – XIX A. PRADŽIOS VILNIAUS MASONŲ KASDIENYBĖ SIMBOLIKOJE

2018 ◽  
pp. 144-163
Author(s):  
Daiva Milinkevičiūtė
Keyword(s):  
Daily Life ◽  
The Other ◽  
Daily Routine ◽  
The Past ◽  
Secular World ◽  
National Characteristics ◽  
Conservative Christian ◽  
The Subject ◽  
The One ◽  
Craft Guilds

The Age of Enlightenment is defined as the period when the universal ideas of progress, deism, humanism, naturalism and others were materialized and became a golden age for freemasons. It is wrong to assume that old and conservative Christian ideas were rejected. Conversely, freemasons put them into new general shapes and expressed them with the help of symbols in their daily routine. Symbols of freemasons had close ties with the past and gave them, on the one hand, a visible instrument, such as rituals and ideas to sense the transcendental, and on the other, intense gnostic aspirations. Freemasons put in a great amount of effort to improve themselves and to create their identity with the help of myths and symbols. It traces its origins to the biblical builders of King Solomon’s Temple, the posterity of the Templar Knights, and associations of the medieval craft guilds, which were also symbolical and became their link not only to each other but also to the secular world. In this work we analysed codified masonic symbols used in their rituals. The subject of our research is the universal Masonic idea and its aspects through the symbols in the daily life of the freemasons in Vilnius. Thanks to freemasons’ signets, we could find continuity, reception, and transformation of universal masonic ideas in the Lithuanian freemasonry and national characteristics of lodges. Taking everything into account, our article shows how the universal idea of freemasonry spread among Lithuanian freemasonry, and which forms and meanings it incorporated in its symbols. The objective of this research is to find a universal Masonic idea throughout their visual and oral symbols and see its impact on the daily life of the masons in Vilnius. Keywords: Freemasonry, Bible, lodge, symbols, rituals, freemasons’ signets.

“Ambiguist” Statesmanship

Worldview ◽  
1960 ◽  
Vol 3 (9) ◽  
pp. 7-8
Author(s):  
Will Herberg
Keyword(s):  
Foreign Policy ◽  
Fixed Points ◽  
Natural Law ◽  
The Other ◽  
Moral Decision ◽  
Actual Situation ◽  
The Past ◽  
Mixed Feelings ◽  
Rational Mind ◽  
The One

John Courtney Murray's writing cannot fail to be profound and instructive, and I have profited greatly from it in the course of the past decade. But I must confess that his article, "Morality and Foreign Policy" (Worldview, May), leaves me in a strange confusion of mixed feelings. On the one hand, I can sympathize with what I might call the historical intention of the natural law philosophy he espouses, which I take to be the effort to establish enduring structures of meaning and value to serve as fixed points of moral decision in the complexities of the actual situation. On the other hand, I am rather put off by the calm assurance he exhibits when he deals with these matters, as though everything were at bottom unequivocally rational and unequivocally accessible to the rational mind. And I am really distressed at what seems to 3ie to be his woefully inadequate appreciation of the position of the "ambiguists," among whom I cannot deny I count myself.

Benson and Miller in Perspective

1979 ◽  
Vol 3 (3-4) ◽  
pp. 242-244 ◽  
Author(s):  
Bruce Kuklick
Keyword(s):  
Social Sciences ◽  
Social Policy ◽  
Applied Science ◽  
The Other ◽  
Social Knowledge ◽  
The Past ◽  
The Social ◽  
The World ◽  
The One ◽  
Stock Of Knowledge

Despite differences in coloration Miller and Benson are birds of a feather. Although he is no Pollyanna, Miller believes that there has been a modest and decent series of advances in the social sciences and that the most conscientious, diligent, and intelligent researchers will continue to add to this stock of knowledge. Benson is much more pessimistic about the achievements of yesterday and today but, in turn, offers us the hope of a far brighter tomorrow. Miller explains Benson’s hyperbolic views about the past and future by distinguishing between pure and applied science and by pointing out Benson’s naivete about politics: the itch to understand the world is different from the one to make it better; and, Miller says, because Benson sees that we have not made things better, he should not assume we do not know more about them; Benson ought to realize, Miller adds, that the way politicians translate basic social knowledge into social policy need not bring about rational or desirable results. On the other side, Benson sees more clearly than Miller that the development of science has always been intimately intertwined with the control of the environment and the amelioration of the human estate.

The Origins of Domestic Sheep and Goats: a Reconsideration in the Light of the Fossil Evidence

1969 ◽  
Vol 34 ◽  
pp. 368-384 ◽  
Author(s):  
Sebastian Payne
Keyword(s):  
Direct Evidence ◽  
Present Situation ◽  
Wild Relatives ◽  
The Other ◽  
Domestic Sheep ◽  
Sheep And Goats ◽  
Animal Domestication ◽  
The Past ◽  
The One ◽  
And Control

In recent discussions of the origins and process of animal domestication (Reed, 1961, Zeuner, 1963), both authors rely on two kinds of evidence: on the one hand, the present distributions and characteristics of the different breeds of whatever animal is being discussed, together with its feral and wild relatives, and, on the other hand, the past record, given by literary and pictorial sources and the bones from archaeological and geological sites. Increased recognition of the limitations of the past record, whether in the accuracy of the information it appears to give (as in the case of pictorial sources), or in the certainty of the deductions we are at present capable of drawing from it (this applies especially to the osteological record), has led these authors to argue mainly from the present situation, using the past record to confirm or amplify the existing picture.Arguing from the present, many hypotheses about the origins and process of domestication are available. The only test we have, when attempting to choose between these, lies in the direct evidence of the past record. The past record, it is freely admitted, is very fragmentary: the information provided by the present situation is more exact, ranges over a much wider field, and is more open to test and control. Nevertheless, the past record, however imperfect it is, is the only direct evidence we have about the process of domestication.

Camus's Absurd and the World of Melville's Confidence-Man

PMLA ◽  
1967 ◽  
Vol 82 (1) ◽  
pp. 14-27
Author(s):  
Leon F. Seltzer
Keyword(s):  
Careful Analysis ◽  
The Other ◽  
The Novel ◽  
The Past ◽  
The World ◽  
Critical Attention ◽  
Confidence Man ◽  
Ugly Duckling ◽  
History Of ◽  
The One

In recent years, The Confidence-Man: His Masquerade, a difficult work and for long an unjustly neglected one, has begun to command increasingly greater critical attention and esteem. As more than one contemporary writer has noted, the verdict of the late Richard Chase in 1949, that the novel represents Melville's “second best achievement,” has served to prompt many to undertake a second reading (or at least a first) of the book. Before this time, the novel had traditionally been the one Melville readers have shied away from—as overly discursive, too rambling altogether, on the one hand, or as an unfortunate outgrowth of the author's morbidity on the other. Elizabeth Foster, in the admirably comprehensive introduction to her valuable edition of The Confidence-Man (1954), systematically traces the history of the book's reputation and observes that even with the Melville renaissance of the twenties, the work stands as the last piece of the author's fiction to be redeemed. Only lately, she comments, has it ceased to be regarded as “the ugly duckling” of Melville's creations. But recognition does not imply agreement, and it should not be thought that in the past fifteen years critics have reached any sort of unanimity on the novel's content. Since Mr. Chase's study, which approached the puzzling work as a satire on the American spirit—or, more specifically, as an attack on the liberalism of the day—and which speculated upon the novel's controlling folk and mythic figures, other critics, by now ready to assume that the book repaid careful analysis, have read the work in a variety of ways. It has been treated, among other things, as a religious allegory, as a philosophic satire on optimism, and as a Shandian comedy. One critic has conveniently summarized the prevailing situation by remarking that “the literary, philosophical, and cultural materials in this book are fused in so enigmatic a fashion that its interpreters have differed as to what the book is really about.”

The Christian Church in the Last Seventy Years

1943 ◽  
Vol 12 (1) ◽  
pp. 28-34
Author(s):  
Kenneth Scott Latourette
Keyword(s):  
Large Volume ◽  
The Other ◽  
Recent History ◽  
Christian Church ◽  
The Past ◽  
Other Hand ◽  
The Status ◽  
The One ◽  
The Church

A strange contrast exists in the status of the Christian Church in the past seventy years. On the one hand the Church has clearly lost some of the ground which once appeared to be safely within its possession. On the other hand it has become more widely spread geographically and, when all mankind is taken into consideration, more influential in shaping human affairs than ever before in its history. In a paper as brief as this must of necessity be, space can be had only for the sketching of the broad outlines of this paradox and for suggesting a reason for it. If details were to be given, a large volume would be required. Perhaps, however, we can hope to do enough to point out one of the most provocative and important set of movements in recent history.

DESIGN DISCOURSE AND THE COGNITIVE SCIENCE OF DESIGN

2014 ◽  
Vol 79 (1) ◽  
pp. 37-53
Author(s):  
Jeroen de Ridder
Keyword(s):  
Cognitive Science ◽  
Science And Religion ◽  
The Other ◽  
Significant Progress ◽  
The Past ◽  
The One ◽  
Bare Bones ◽  
Single Focus

Much of Alvin Plantinga’s Where the Conflict Really Lies(2011) will contain few surprises for those who have been following his work over the past decades. This —I hasten to add — is nothing against the book. The fact alone that his ideas on various topics, which have appeared scattered throughout the literature, are now actualized, applied to the debate about the (alleged) conflict between science and religion, and organized into an overarching argument with a single focus makes this book worthwhile. Moreover, I see this book making significant progress on two opposite ends of the spectrum of views about science and religion. On the one end, we find the so-called new atheists and other conflict-mongers. Compared to the overheated rhetoric that oozes from their writings, this book is a breath of fresh air. Plantinga cuts right to the chase and soberly exposes the bare bones of the new atheists’ arguments. It immediately becomes clear how embarrassingly bare these bones really are. On the other end of the spectrum are theologians and scientists who envisage harmony and concord between science and religion.

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