A Buddhist's Shakespeare: Affirming Self-deconstructions

Priekinis viršelis
Fairleigh Dickinson Univ Press, 1994 - 273 psl.
"In this argument, Howe applies his Buddhist perspective to some key ideas of neo-Marxists, Michel Foucault, and new historicists concerning the relations between literature and society. This perspective provides new challenges to the Marxist view that society necessarily determines our consciousness, Foucault's position that everyone in society is necessarily enclosed within a power field of competing and therefore oppositional interests, and the new historicist position that a society's established authority maintains itself in part by legitimating dissent in order to contain it. Howe proposes instead the possibility of a non-oppositional, nonideological posture in which one can stand apart from the class oppositions of Marx, the power field of Foucault, and the containment of dissent alleged by many new historicists, yet in a way which actually reduces the misery caused by social injustice." "Engaging contemporary theoretical debate, Howe draws a parallel between Jacques Derrida's ideas about "differance" - in which "presence" occurs only in "absence" - and the Buddhist idea of shunyata, the fullness of emptiness. He also shows the similarities between Derrida's and Buddhism's critiques of reason and language.".

Knygos viduje

Turinys

Pacifying Action in A Midsummer Nights Dream
27
Awakening The Sword of Prajna in the Visual Arts and in Richard III
51
The Merchant of Venice as Sword of Prajna
74
The Cause of Suffering and the Birth of Compassion in Julius Caesar
96
The Emptiness of Differenceand the Six Samsaric Realms in Antony and Cleopatra
114
Prince Hals Deferral as the Ground of Free Play
146
Further Glimpses of Free Play in Hamlet and King Lear
168
The Tempest
191
The Sword of Prajna in the Visual Arts of the Continent
200
Shakespeares Access to Renaissance Practices in the Visual Arts
223
Notes
228
Glossary of Buddhist and BuddhistRelated Terms
253
List of Works Cited
256
Index
270
Autorių teisės

Pagrindiniai terminai ir frazės

Populiarios ištraukos

99 psl. - When beggars die there are no comets seen ; The heavens themselves blaze forth the death of princes.
134 psl. - Nietzschean affirmation, that is the joyous affirmation of the play of the world and of the innocence of becoming, the affirmation of a world of signs without fault, without truth, and without origin which is offered to an active interpretation.
178 psl. - tis not to come; if it be not to come, it will be now ; if it be not now, yet it will come : the readiness is all : Since no man, of aught he leaves, knows, what is't to leave betimes ?
126 psl. - O, wither'd is the garland of the war, The soldier's pole is fall'n : young boys and girls Are level now with men ; the odds is gone, And there is nothing left remarkable Beneath the visiting moon.
29 psl. - I have had a most rare vision. I have had a dream, — past the wit of man to say what dream it was : man is but an ass, if he go about to expound this dream.
118 psl. - Tis paltry to be Caesar ; Not being fortune, he 's but fortune's knave', A minister of her will ; And it is great To do that thing that ends all other deeds...
136 psl. - tis most certain, Iras. Saucy lictors Will catch at us, like strumpets ; and scald rhymers Ballad us out o' tune : the quick comedians Extemporally will stage us, and present Our Alexandrian revels : Antony Shall be brought drunken forth, and I shall see Some squeaking Cleopatra boy my greatness I
125 psl. - Give me my robe, put on my crown; I have Immortal longings in me: Now no more The juice of Egypt's grape shall moist this lip: — Yare, yare, good Iras; quick. — Methinks, I hear Antony call; I see him rouse himself To praise my noble act; I hear him mock The luck of Caesar, which the gods give men To excuse their after wrath: Husband, I come: Now to that name my courage prove my title ! I am fire, and air; my other elements I give to baser life.
45 psl. - If we shadows have offended. Think but this, and all is mended, That you have but slumber'd here, While these visions did appear. And this weak and idle theme, No more yielding but a dream, Gentles, do not reprehend: If you pardon, we will mend.

Bibliografinė informacija