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    Chapter

    Introduction

    Marguerite Porete was a heretic, or so it was said. Burnt alive in 1310 for writing a book about the love of God, she reportedly faced the brutality of her execution in a manner that echoed her beliefs — that ...

    Dylan Sawyer in Lyotard, Literature and the Trauma of the differend (2014)

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    Chapter

    Housed Exile

    ‘More sinn’d against than sinning’ — so King Lear surmises his station.1 Exiled within his own lands, the wayward monarch cries out against the ‘undivulged crimes/Unwhipp’d of justice’ (KL, Act III, sc ii) and ca...

    Dylan Sawyer in Lyotard, Literature and the Trauma of the differend (2014)

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    Chapter

    The Traumatic Sublime

    ‘Trauma’ comes to us from the Greek word for ‘wound’, indicating a serious injury not only to the body but also the psyche (the ancient concept of the self, encompassing the modern ideas of soul, self, and min...

    Dylan Sawyer in Lyotard, Literature and the Trauma of the differend (2014)

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    Chapter

    The differend and Beyond

    Having now briefly examined the context of Lyotard’s work prior to the publication of The Differend, this chapter seeks to more thoroughly explore the book’s philosophical findings, particularly his concepts of t...

    Dylan Sawyer in Lyotard, Literature and the Trauma of the differend (2014)

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    Chapter

    Homer and Ondaatje

    ‘Homer makes us Hearers and Virgil leaves us Readers.’1 Yet if this is the case, as Pope’s preface to his translation of the Iliad would have us believe, what is it that Homer would have us listen to? Apart from ...

    Dylan Sawyer in Lyotard, Literature and the Trauma of the differend (2014)

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    Chapter

    Conclusion

    Porete believes that the essence of the self is to be found in the exaltation of a subject’s free will. Ironically, while such rapturous autonomy is evident throughout her own poetics, such striking reflection...

    Dylan Sawyer in Lyotard, Literature and the Trauma of the differend (2014)

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    Book

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    Chapter

    Being at a Loss: Reflections on Philosophy and the Tragic

    Howl, howl, howl, howl! … A violently reiterated Howl is not the usual way to initiate a philosophical meditation. Neither Aristotle’s list of categories nor Kant’s table make mention of any Howl. Hegel’s Science...

    William Desmond in Tragedy and Philosophy (1993)

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    Book

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    Chapter

    Editor’s Introduction

    Some twenty-five years ago Walter Kaufmann opened his Tragedy and Philosophy by questioning what he called the presumption of Socrates, Plato and Aristotle that they were superior in wisdom to the tragic poets. I...

    N. Georgopoulos in Tragedy and Philosophy (1993)

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    Chapter

    The Disjunction of the Tragic: Hegel and Nietzsche

    Philosophic speculation on tragedy and the tragic did not develop until the period of German idealism, thus at a time in which tragedy itself had gotten into a far-reaching structural crisis. This crisis has s...

    Roland Galle in Tragedy and Philosophy (1993)

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    Chapter

    Tragedy: Its Contribution to a Theory of Objects and the Emotions

    We have survived the death of positivistic, analytic, linguistic philosophy in the era of modernity; we emerge now, we tell ourselves, into the realm of the post-modern — wondering just what that refers to. On...

    Richard F. Kuhns in Tragedy and Philosophy (1993)

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    Chapter

    Tragic Action

    Whether or not it is true, as many believe, that the Poetics was Aristotle’s answer to Plato’s criticism of tragedy, it is indisputably true that the Poetics laid the groundwork for all subsequent discussion on t...

    N. Georgopoulos in Tragedy and Philosophy (1993)

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    Chapter

    Philosophy and Tragedy: The Flaw of Eros and the Triumph of Agape

    The modus operandi that drives philosophy by nature possesses a tragic flaw. Obviously, justification for this claim depends in part on what I mean by the ideas of tragedy and philosophy. In brief, I assume that ...

    Carl R. Hausman in Tragedy and Philosophy (1993)

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    Chapter

    Myth, Tragedy and Dialogue: The Language of Philosophy

    To philosophize is to strive to articulate and develop the nature of human being. It is to say I am living in circumstances which surround me. I am aware of wonders which call for my free response. Who am I, a...

    John M. Anderson in Tragedy and Philosophy (1993)

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    Chapter

    Nietzsche’s Critique of Aristotle’s Theory of Tragic Emotions

    When Nietzsche criticized Aristotle’s views on tragedy in The Birth of Tragedy, he based his attack on two central issues. The first concerned the relationship between the tragic emotions, pity (eleos) and fear (...

    John P. Anton in Tragedy and Philosophy (1993)

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    Chapter

    Tragic Thoughts and the Entertainments of Possibility

    Manifestly tragedy and philosophy are not the same, in as much as literature is not logic and art is not nature. Philosophy, concerning itself with the processes of reason only, is, as we have so often been to...

    Leon Rosenstein in Tragedy and Philosophy (1993)

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    Chapter

    The Role of Philosophy in the Development of Tragic Drama

    Originally a celebration of the mysteries of the Dionysiac cult, tragedy developed into another artform in which the human predicament was represented as exhibiting the moral values of character and action. Su...

    E. F. Kaelin in Tragedy and Philosophy (1993)

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    Chapter

    Philosophy and Tragedy in the Platonic Dialogues

    The very suggestion that there might be a connection between Platonic philosophy and tragedy might seem at first strange. If the severe criticisms of tragedy in Books III and X of Plato’s Republic are taken as Pl...

    Drew A. Hyland in Tragedy and Philosophy (1993)