Journal articles on the topic 'Theatre (philosophy)'
To see the other types of publications on this topic, follow the link: Theatre (philosophy).
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Theatre (philosophy).'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
PUCHNER, MARTIN. "The Theatre of Alain Badiou." Theatre Research International 34, no. 3 (October 2009): 256–66. http://dx.doi.org/10.1017/s0307883309990058.
Full textAbstract:
This article examines the relation between philosophy and theatre in the work of French philosopher Alain Badiou. First, it focuses on Badiou's central categories, such as event and character, that resonate with the theatre. Second, Badiou's own engagement with the theatre, the place theatre occupies in his philosophical world, is identified. Finally, the article argues that Badiou's thought must be understood as a return to Plato. Plato here is understood not as an enemy of theatre, but as a philosopher who invented philosophy through a constant, if often critical, engagement with the theatre. Dramatic Platonism is the name proposed for this tradition of philosophy of which Alain Badiou is the most significant current representative.
2
Wu, Yi. "Philosophy as Memory Theatre." Politeia 1, no. 3 (2019): 28–44. http://dx.doi.org/10.5840/politeia20191318.
Full textAbstract:
Contrary to its self-proclamation, philosophy started not with wonder, but with time thrown out of joint. It started when the past has become a problem. Such was the historical situation facing Athens when Plato composed his Socratic dialogues. For the philosopher of fifth century BCE, both the immediate past and the past as the Homeric tradition handed down to the citizens had been turned into problematicity itself. In this essay, I will examine the use of philosophy as memory theatre in Plato's Republic. I shall do so by interpreting Book X of the Republic as Plato's “odyssey” and suggest that such Platonic odyssey amounts to an attempt to re-inherit the collapsed spatial and temporal order of the fallen Athenian maritime empire. In my reading, the Odysseus in the Myth of Er comes forth for Plato as the exemplary Soldier-Citizen-Philosopher who must steer between the Scylla of ossified political principles and the whirling nihilism of devalued historical values, personified by Charybdis. I shall further suggest that Plato’s memory theatre also constitutes a device of amnesia and forgetting. The post-Iliadic Odysseus must drink of forgetfulness from the river Lethe, so that the revenant soldier, Er, and those who inherited the broken historical present during and after the Peloponnesian War, would be enabled to remember in a particular way. Such remembrance, I shall conclude, may be what Plato means by philosophy, a memory theatre of psychic regulation and moral economy that sets itself decidedly apart from earlier tragic and comic catharsis.
3
Tassi, Aldo. "Philosophy and Theatre." International Philosophical Quarterly 35, no. 4 (1995): 469–81. http://dx.doi.org/10.5840/ipq199535448.
Full text
4
Tassi, Aldo. "Philosophy and Theatre." International Philosophical Quarterly 38, no. 1 (1998): 43–54. http://dx.doi.org/10.5840/ipq199838166.
Full text
5
Jory, E. J. "Gladiators in the Theatre." Classical Quarterly 36, no. 2 (December 1986): 537–39. http://dx.doi.org/10.1017/s0009838800012301.
Full textAbstract:
While restating the correct interpretation of the prologue to the Hecyra of Terence in CQ 32 (1982), 134 F. H. Sandbach has this to say: ‘Possibly the widespread view which the translators and I reject has been encouraged by disbelief that the theatre could be used for gladiatorial combat. It is true that there is no reliable evidence for such use at Rome, for Donatus' statement “hoc abhorret a nostra consuetudine uerumtamen apud antiquos gladiatores in theatro spectabantur” may be no more than inference from Terence's text.’ There is, in fact, a certain amount of evidence for gladiatorial combats in the theatres at Rome, that is at venues where ludi scaenici were performed, which it is difficult to regard as unreliable and which is consistent with what we know of the relationship between the theatre and gladiatorial games.
6
Wilmer, Stephen Elliot, and Karen Vedel. "Theatre and Continental Philosophy." Nordic Theatre Studies 31, no. 1 (March 13, 2019): 2–7. http://dx.doi.org/10.7146/nts.v31i1.112997.
Full text
7
Cull Ó Maoilearca, Laura. "Notes toward The Philosophy of Theatre." Anglia 136, no. 1 (March 8, 2018): 11–42. http://dx.doi.org/10.1515/ang-2018-0007.
Full textAbstract:
AbstractThis article draws from the contemporary French thinker François Laruelle to perform a ‘non-philosophical’ analysis of recent literature from the analytic or Anglo-American philosophy of theatre. Much of this literature, I argue, suffers from the problem of application, namely: non- or extra-theatrical assumptions are both brought to bear upon and remain unchallenged by the philosopher’s encounter with theatre – particularly in the form of assumptions as to the nature of philosophy or the role or position of philosophy with respect to other forms of thought, such as theatre and performance. Having sought to articulate some of the problems arising from the conception of the philosophy of theatre as a definitional project, the article then considers – via Laruelle – what kind of ‘stance’ a philosophy of theatre might need to occupy in order not to impose its thought on theatre but to be open to theatre’s thoughts.
8
Kornhaber, David. "Philosophy and Theatre: An Introduction." PAJ: A Journal of Performance and Art 39, no. 3 (September 2017): 99–100. http://dx.doi.org/10.1162/pajj_r_00385.
Full text
9
Cull Ó Maoilearca, Laura. "Equalizing Theatre and Philosophy: Laruelle, Badiou, and gestures of authority in the philosophy of theatre." Performance Philosophy 3, no. 3 (December 21, 2017): 730. http://dx.doi.org/10.21476/pp.2017.33162.
Full textAbstract:
In this article I engage François Laruelle’s notion of ‘non-standard’ aesthetics to provide a critical perspective on Alain Badiou’s various pronouncements on the philosophy of theatre. Whilst in works such as In Praise of Theatre (2015), Badiou initially appears magnanimous in relation to theatre’s own thinking, and indeed to demote the function of philosophy in relation to an ontological privilege now accorded (by him) to set theory, I will argue that this very benevolence, from a Laruellian perspective, constitutes another form of philosophical authoritarianism. That is, whilst Badiou famously describes theatre as ‘an event of thought’ that ‘directly produces ideas’ (Badiou 2005a, 72), this article draws from Laruelle to suggest that he ultimately positions himself as the authority on what ‘counts as theatre properly speaking’ (Badiou 2013, 109); performatively positioning his own thought as normative exception and as the gatekeeper to that exception.
10
Meyer-Dinkgräfe, Daniel, and Anita S. Hammer. "Performance as Philosophy — the universal language of the theatre revisited." Nordic Theatre Studies 28, no. 2 (February 21, 2017): 97. http://dx.doi.org/10.7146/nts.v28i2.25520.
Full textAbstract:
The history of philosophy is widely considered as the history of exercises in speculation. However, it is also possible to understand philosophy not as the outcome of speculation, but at the attempt by philosophers to explain, make sense of, and ultimately share, their own experiences of a very subtle, powerful and spiritual nature. The growing field of performance philosophy begins to acknowledge the potential of considering philosophy as an expression of immediate experience rather than distant speculation. This acknowledgement can take the shape of employing performance to express philosophy — in more immediately experienced ways than verbal language is ever able to convey. Writing about this non-verbal dimension is difficult, and the result limited by its very nature, but in this article, we discuss the principle, and provide an example in the performance philosophy, captured under the term of body thinking, of German philosopher and dancer Aurelia Baumgartner.
11
Meyer-Dinkgräfe, Daniel, and Anita S. Hammer. "Performance as Philosophy — the universal language of the theatre revisited." Nordic Theatre Studies 28, no. 2 (February 24, 2017): 97. http://dx.doi.org/10.7146/nts.v28i2.25604.
Full textAbstract:
The history of philosophy is widely considered as the history of exercises in speculation. However, it is also possible to understand philosophy not as the outcome of speculation, but at the attempt by philosophers to explain, make sense of, and ultimately share, their own experiences of a very subtle, powerful and spiritual nature. The growing field of performance philosophy begins to acknowledge the potential of considering philosophy as an expression of immediate experience rather than distant speculation. This acknowledgement can take the shape of employing performance to express philosophy — in more immediately experienced ways than verbal language is ever able to convey. Writing about this non-verbal dimension is difficult, and the result limited by its very nature, but in this article, we discuss the principle, and provide an example in the performance philosophy, captured under the term of body thinking, of German philosopher and dancer Aurelia Baumgartner.
12
Cull Ó Maoilearca, Laura. "From the Philosophy of Theatre to Performance Philosophy: Laruelle, Badiou and the Equality of Thought." Labyrinth 19, no. 2 (March 14, 2018): 102. http://dx.doi.org/10.25180/lj.v19i2.97.
Full textAbstract:
This article draws from François Laruelle's non-standard philosophy to locate gestures of philosophical "authority" or 'sufficiency" within recent work in the philosophy of theatre - including material from contemporary Anglo-American philosophical aesthetics, and texts by Alain Badiou, such as In Praise of Theatre (2015). Whilst Badiou initially appears magnanimous in relation to theatre's own thinking - famously describing theatre as "an event of thought" that "directly produces ideas" (Badiou 2005: 72) - I argue that this very benevolence, from a Laruellean perspective, constitutes another form of philosophical authoritarianism. In contrast, I indicate some affinities between Laruelle's non-standard aesthetics and the emerging field of Performance Philosophy - one aim of which, as distinct from the philosophy of theatre, would be to allow performance to qualitatively extend our concepts of thinking and/or to be attentive to the ways in which performance has already provided new forms of philosophy.
13
Kornhaber, David, and Martin Middeke. "Drama, Theatre, and Philosophy: An Introduction." Anglia 136, no. 1 (March 8, 2018): 1–10. http://dx.doi.org/10.1515/ang-2018-0006.
Full text
14
Bosteels, Bruno. "TRANSLATOR'S INTRODUCTION: STAGING BADIOU." Theatre Survey 49, no. 2 (October 23, 2008): 183–86. http://dx.doi.org/10.1017/s0040557408000112.
Full textAbstract:
Rhapsody for the Theatre: A Short Philosophical Treatise, first published in French in 1990, occupies a unique spot in Alain Badiou's oeuvre. Part theory and part theatre, or at least prototheatre, it certainly can be read alongside other books from the same period, especially Handbook of Inaesthetics and Metapolitics, devoted respectively to the truth procedures of art and politics that function as two of the four conditions of philosophy according to Badiou. Of the other two conditions, mathematics is treated in Number and Numbers and Briefings on Existence: A Short Treatise on Transitory Ontology, whereas love is the only truth procedure not to receive a book-length investigation. Even in the case of Badiou's treatment of love, a text such as “The Scene of the Two” resonates with the present text due to the importance given to the production of a “scene” for the amorous couple. In addition to opening up a fascinating dialogue with this theoretical treatment of the four conditions of philosophy, Rhapsody for the Theatre also and at the same time can serve as the ideal accompanying piece for Badiou's work as a playwright, most notably the Ahmed tetralogy that comprises Ahmed le subtil, Ahmed philosophe, Ahmed se fâche, and Les Citrouilles and that was staged in a quick creative sequence starting just four years after Rhapsody for the Theatre was published. In fact, one of the most intriguing aspects of this treatise is the way in which it moves between philosophy and theatre to the point of opening up a space of indiscernibility between the two.
15
BIERNAT, JUSTYNA. "The Landscape of Węgajty Theatre." Theatre Research International 46, no. 3 (October 2021): 303–21. http://dx.doi.org/10.1017/s0307883321000286.
Full textAbstract:
The alternative culture in Poland formed between the late 1970s and the second half of the 1990s. In this period many artists were moving from cities into the countryside in order to find space for independent and experimental art. Among these new settlers were Erdmute and Wacław Sobaszek, who made their home in a small rural settlement of Węgajty in the 1980s. The Sobaszeks converted an abandoned farm into a stage and soon their undertaking became one of the most prominent alternative theatres in Poland. This article explores intersections of the Sobaszeks's art and rural landscape through the lens of humanistic geography, anthropology and philosophy. The purpose of the article is to reveal a deep attachment of the artists to local, rural space and to examine how it shapes their performances and community building. In the article, the Węgajty Theatre is recognized as ‘landscape theatre’, a term which attempts to emphasize a bond between the theatre and the natural environment.
16
Nellhaus, Tobin. "Online Role-playing Games and the Definition of Theatre." New Theatre Quarterly 33, no. 4 (October 11, 2017): 345–59. http://dx.doi.org/10.1017/s0266464x17000483.
Full textAbstract:
Online role-playing games are a form of entertainment in which players create characters and improvisationally perform scenes together within a digital virtual world. It has many theatre-like aspects, which raises the question of whether it is in fact a form of theatre. To answer that question, however, one must first have a definition of theatre – an issue with disciplinary consequences – and in this article Tobin Nellhaus develops a definition founded on social ontology, suggesting that theatrical performance, unlike other social practices, replicates society's ontology. From that perspective, online role-playing meets the definition of theatre. But its digital environment raises another set of problems, since embodiment, space, and presence in online role-playing are necessarily unlike what we experience in traditional theatre. Here, Nellhaus brings these three aspects of performance together through the concept of embodied social presence, showing how they operate in both customary theatre and online role-playing. Tobin Nellhaus is an independent scholar who was Librarian for Performing Arts, Media, and Philosophy at Yale University. He has published mainly on the relationship between theatre and communication practices, and on critical realist theory in theatre historiography. He is the General Editor of the third edition of Theatre Histories (London: Routledge, 2016), and the author of Theater, Communication, Critical Realism (New York: Palgrave Macmillan, 2010).
17
Mirecka, Agata. "Polski krytyk teatralny Andrzej Wirth – mistrz przemieszczania się i jego rola w kształtowaniu nowego oblicza teatru w Niemczech." Annales Universitatis Paedagogicae Cracoviensis | Studia Historicolitteraria 22 (December 31, 2022): 173–84. http://dx.doi.org/10.24917/20811853.22.10.
Full textAbstract:
Andrzej Wirth, a 20th century Polish essayist, philosopher and theatre critic, is one of the often forgotten theatre and drama scholars in Poland, perhaps due to his long life in exile. A recognized expert in theatre studies and philosophy, he has lectured at many universities around the world, especially in the United States and Europe. He gained particular recognition as the founder and director of the Institute for Applied Theatre Studies at the University of Giessen in Germany. The aim of this article is to introduce Wirth’s personality, outline his life between cultures and highlight his importance for the development of theatre studies in Germany, as well as his great contribution to the promotion of Polish literature in Germany in the mid-20th century. Andrzej Wirth’s life was beyond borders and divisions, although with a particular attachment to the culture of his homeland and Germany; he was rooted in childhood memories and a desire for theatre as a liberated art in an age of evolving media technologies.
18
Rozik, Eli. "The Functions of Language in the Theatre." Theatre Research International 18, no. 2 (1993): 104–14. http://dx.doi.org/10.1017/s0307883300017260.
Full textAbstract:
Roman Ingarden's publication of ‘The Functions of Language in the Theater’ (1958) was a landmark in the development of theatre theory in the twentieth century. Since its appearance several methods of research have radically influenced our understanding of the functions of language within this art, particularly semiotics, pragmatics and philosophy of language. More than thirty years after publication of Ingarden's work, it is sensible to address the same question once again and to suggest a theory that reflects the state of the art today.
19
Caponi-Doherty, Gabriella. "Dramatic Interactions: Teaching Languages, Literatures and Cultures through Theater—Theoretical Approaches and Classroom Practices, edited by Colleen Ryan and Nicoletta Marini-Maio." Scenario: A Journal of Performative Teaching, Learning, Research VI, no. 2 (July 1, 2012): 88–90. http://dx.doi.org/10.33178/scenario.6.2.9.
Full textAbstract:
This rich collection of essays is an apt follow up to the excellent previous volume on theatre and language pedagogy – Set the Stage! Teaching Italian through Theater. Theories, Methods, and Practices – published by the two co-editors - Colleen Ryan (Indiana University) and Nicoletta Marini-Maio (Dickinson College) – in 2009. While the previous volume was intended specifically to offer resources to teachers and students to help them incorporate the Italian theatre tradition into the language curriculum, this new collection seeks to confirm the effectiveness of using theatre for foreign language teaching and learning by offering examples where drama is used with other taught languages, such as French, German, Spanish, Italian, Portuguese, but also Romanian, Russian and Japanese. The book stems from the recent fertile pedagogical research carried out by Appiah, De Lauretis, Pavis, Pireddu and De Marinis – just to mention a few – which considers theatre both as a cultural product and as a constituent of a teaching philosophy on intercultural learning. For the editors, “Theatre is the literary genre which most actively engages the cultural learner and maximises his/her ability to appropriate what is other” (2). The contributors to this volume are educators who have been working ...
20
Antoniou, Michaela. "Performing Ancient Greek Tragedy in Twentieth-Century Greece: Dimitris Rontiris and Karolos Koun." New Theatre Quarterly 33, no. 1 (January 10, 2017): 31–46. http://dx.doi.org/10.1017/s0266464x16000610.
Full textAbstract:
In this article Michaela Antoniou gives an account of the two prevailing acting schools in ancient Greek tragedy in the twentieth century, as formed and developed by Dimitris Rontiris at the National Theatre and Karolos Koun at the Theatro Technis (Art Theatre). She discusses how these two great theatre masters directed, guided, and taught their actors to perform tragedy, arguing that Rontiris's approach stemmed from a text-based perspective that focused on reciting and pronunciation, while Koun's developed from a physical and emotional approach that prioritzed actors and their abilities. Her article summarizes each director's philosophy regarding the Greek tragedies, and discusses the position of the genre within modern Greek theatre, mapping the process employed by the actors, and analyzing their method in order to illustrate the different perspectives that the two great directors had with regards to approaching and performing a role. Michaela Antoniou completed her PhD at Goldsmiths, University of London, and is currently working as an external collaborator of the Department of Theatre Studies, National and Kapodistrian University of Athens. She has also worked on the stage as an actress and playwright, and is a published author.
21
Golub, Spencer. "Baroque, Venice, Theatre, Philosophy by Will Daddario." Theatre Journal 71, no. 4 (2019): 529–30. http://dx.doi.org/10.1353/tj.2019.0102.
Full text
22
Ezell, Brice. "Hana Worthen, Humanism, Drama, and Performance: Unwriting Theatre." Modern Drama 65, no. 2 (June 1, 2022): 266–69. http://dx.doi.org/10.3138/md-65-2-br8.
Full textAbstract:
Hana Worthen’s Humanism, Drama, and Performance: Unwriting Theatre is a trans-historical and transnational survey of humanist conceptions of the theatre, of use to graduate students and researchers working on the intersections of theatre studies, performance studies, and philosophy.
23
Vatovec, Matej T. "Nota Bene. Anti-representation enters the theatre." Maska 28, no. 157 (October 1, 2013): 128–40. http://dx.doi.org/10.1386/maska.28.157-158.128_1.
Full textAbstract:
This article deals with the problem of artistic representation in theatre. It explores the practice of the Italian actor and director Carmelo Bene, which virtually coincides with the theoretical (or philosophical) thought of Gilles Deleuze and his philosophy of difference. The author tries to show the move from classical theatre representation towards the critical staging that overturns the theatre practice, actualizing at once the 'philosophy of difference" in art. In the author's theoretical view, this shift represents the essence of artistic activity - the so-called "de-equalisation" or denunciation of common sense'.
24
ROKEM, FREDDIE. "Dramaturgies of Exile: Brecht and Benjamin ‘Playing’ Chess and Go." Theatre Research International 37, no. 1 (January 26, 2012): 5–19. http://dx.doi.org/10.1017/s0307883311000721.
Full textAbstract:
In my book Philosophers and Thespians: Thinking Performance (Stanford University Press, 2010) I analysed four encounters between philosophers and theatre people – the thespians in the title – as a point of departure for presenting a typology based on the exploration of the complex border landscapes between the discursive practices of philosophy and performance/theatre. In this article, I take a closer look at one of these encounters, exploring the narrative strategies of Bertolt Brecht and Walter Benjamin, as well as Franz Kafka, suggesting that they can be analysed on the basis of the games of chess and go. The differences between the rules of these two board games serve as the basis for a dramaturgical analysis where different aspects of performance/theatre and philosophy (practice and theory) are brought together. This hermeneutic ‘approach’ also reflects the basic pedagogic situation of studying and researching theatre and performance as well as many of the ethical concerns raised by our involvement with these artistic practices, along with those of philosophy.
25
Façanha, Luciano da Silva, Zilmara de Jesus Viana de Carvalho, Maria Olilia Serra, Helderson Mariani Pires, Márcio Junior Montelo Tavares, Priscila de Oliveira Silva, Franciscleyton dos Santos da Silva, Leonardo Silva Sousa, Elainy Priscila Gonçalves Reis, and Nildo Francisco da Silva. "PHILOSOPHY AND THEATRE IN THE CENTURY OF ENLIGHTENMENT." International Journal for Innovation Education and Research 9, no. 7 (July 1, 2021): 69–83. http://dx.doi.org/10.31686/ijier.vol9.iss7.3220.
Full textAbstract:
The theatrical performance has always been a continual concern during all the history of humanity, because it performs an art where people have certain stories that arouse many feelings and insights to the spectators. It highlights the fact that the theatrical performance has special importance for philosophical reflection, especially in the characteristic illustration of the philosophy of the eighteenth century. In this context, several thinkers participated intensely of the political reality of this time, using the theatrical practice on several occasions, both for the contribution to the intellectual framework and to portray the daily life of the rising class, namely the bourgeoisie. Among these thinkers, this paper will highlight the Voltaire conceptions of representation of the aristocratic theater, establishing it as a powerful means of education; Diderot about the genesis of the drama, where art had the function of refining and instructing individuals, representing the aspirations of the bourgeoisie. Since the conception of Jean-Jacques Rousseau about the theater, unlike the two mentioned thinkers, says the educational role of the theater is illusory, as the theatrical representation only reflects the passions of their audience. Thus, it is emphasized that the Genevan thinker followed a contrary understanding to the thinkers of the period.
26
Wetmore, Kevin J. "Baroque, Venice, Theatre, Philosophy, written by Will Daddario." Journal of Jesuit Studies 5, no. 4 (November 15, 2018): 682–84. http://dx.doi.org/10.1163/22141332-00504010-08.
Full text
27
Kolenc, Bara. "On repetition and theatricality: Dialogue with Samuel Weber." Maska 33, no. 191 (September 1, 2018): 52–61. http://dx.doi.org/10.1386/maska.33.191-192.52_1.
Full textAbstract:
In this article, I question the notion of theatricality, which points to the ever-problematic encounter of philosophy and theatre. I do this in dialogue with Samuel Weber’s elaboration of this concept in his book Theatricality as Medium from 2004 as well as with his reading of Kierkegaard’s Repetition, An Essay in Experimental Psychology, which can be found in Weber’s discussion with Terry Smith titled Repetition: Kierkegaard, Artaud, Pollock and the Theatre of the Image. I argue that viewing the encounter of philosophy and theatre through the perspective of repetition offers a very productive reading, which can be, in general, also referred to Weber’s notion of theatricality, as far as this notion points to certain hollowness or a gap in the processes of representation. To show this, I delineate the concept of productive repetition through Kierkegaard’s concept of Gjentagelsen and link it to Weber’s general notion of theatricality. However, Weber’s elaboration of the concept of theatricality in Theatricality as Medium proves to be very open and therefore also pretty vague, which makes it harder to explicate its clear function. I further proceed by examining Weber’s thesis about theatre setting the scene of possibility in relation to Kierkegard’s theory of posse and the notion of coincidence. I conclude that, unlike Weber’s notion of theatricality in Theatricality as Medium, his suggestion of understanding theatre as the space of possibility proves to be an exact concept, which connects philosophy and theatre through the mechanism of repetition.
28
Motal, Jan. "Imagine the Utopia! Rethinking Alain Badiou’s Theatre-Politics Isomorphism." Slovenske divadlo /The Slovak Theatre 66, no. 3 (September 1, 2018): 311–29. http://dx.doi.org/10.2478/sd-2018-0019.
Full textAbstract:
Abstract The presented article is a polemic with Alain Badiou’s concept of theatre-politics isomorphism. The author adapts the basic elements of Badiou’s philosophy (event, void Ø, truth etc.), provides an interpretation of his theory of theatre and presents crucial critical arguments to reveal the reductionism of Badiou’s philosophy. Subsequently, the author presents his alternative theory of theatre based on this ground. The article assumes that theatre performance is a live, truthful event, an encounter of humans experiencing an imagined Utopia based on their structural homology (shared materiality, phylogenetic archetypal memory, existentiality). The argument is supported by the recent research in neuroscience. As the article argues, this Utopia has its social and political significance. The theatre is not political only if it constructs both a political body (crowd, public) and a discourse, as Badiou suggests. The author concludes that theatre is inherently political because its imaginative nature, which allows humans to experience the utopical attachment exceeding the subject-object boundaries. This imagined Utopia with its critical and anticipative power allows people to transcend their singularity to interpersonal and intercultural dialogue and universality, and it provokes their political imagination (in the sense of David Graeber). The author employs Erika Fischer-Lichte’s concept of performativity to present theatre performance as an event.
29
Anđelković, Bojan. "Philosophy and its double: Nietzsche, Deleuze and the Theatre of Repetition." Maska 33, no. 191 (September 1, 2018): 62–69. http://dx.doi.org/10.1386/maska.33.191-192.62_1.
Full textAbstract:
In the article, the author rejects Badiou’s claim that there is no space in Nietzsche’s philosophy for theatricality, pointing out that an important concept in Nietzsche’s philosophy is the mask. The main issue is the problem of representation, which is also central in Deleuze’s work. In thinking about the struggle against representation, an important reference in Deleuze’s work is Artaud. Although Deleuze did not write any monograph on theatre, the author stresses that theatre is one of the main areas of his philosophy and that it appears as such in all his books and even methods, such as the method of dramatization or the double.
30
Speckenbach, Jan, and Thomas Irmer. "In Interview: On the Development of Video in the Theatre." New Theatre Quarterly 38, no. 3 (July 19, 2022): 234–41. http://dx.doi.org/10.1017/s0266464x22000161.
Full textAbstract:
German film artist Jan Speckenbach ingeniously contributed to the development of live video on the stage, and this discussion focuses on his education, as well his as experimental collaborations with director Frank Castorf at the Volksbühne Berlin, starting in 2000. Speckenbach’s background in film and media studies facilitated his explorations of uncharted territory in the theatre, going from a set of fixed cameras on the stage to the use of a camera crew with live-editing for augmented images as part of the whole directing concept and process. His first-hand insights into how actors have interacted with this new technology and how filmmaking can be an integral part of the theatre indicate clearly that filmmaking has played an invaluable role in recent theatre history. Speckenbach here also speaks of his collaborations with other directors, notably Sebastian Hartmann and René Pollesch, and about the future perspectives of this technology, which has changed the theatre altogether.Jan Speckenbach studied art history, philosophy, and media in Karlsruhe, Munich, and Paris during the 1990s. At the beginning of the new millennium he participated in the development of video theatre with Frank Castorf and, now a successful filmmaker, he also continues to work in the theatre. His short film Gestern in Eden [Yesterday in Eden] premiered at Cannes in 2008, while the full-length feature film Die Vermissten [The Missing] was shown at the 2012 Berlinale and Freiheit [Freedom] at the 2017 film competition at Locarno. In 2020 he directed the live-stream of Der Zauberberg [The Magic Mountain, after Thomas Mann’s novel] at the Deutsches Theater in Berlin (premiered online in November 2019), which was subsequently invited to the Berlin Theatertreffen. Thomas Irmer is the editor-in-chief of the Berlin-based monthly Theater der Zeit. He has co-edited two books on the work of Frank Castorf – Zehn Jahre Volksbühne Intendanz Frank Castorf (2003) and Castorf (2016). During the last forty years he has authored, among other significant writings, numerous analytical articles and interviews on Castorf’s creative output.
31
Jacobs, Elizabeth. "Shadow of a Man: a Chicana/Latina Drama as Embodied Feminist Practice." New Theatre Quarterly 31, no. 1 (January 30, 2015): 49–58. http://dx.doi.org/10.1017/s0266464x15000056.
Full textAbstract:
One of the most important influences on the development of Cherríe Moraga's feminist theatre was undoubtedly the work of Maria Irene Fornes, the Cuban American playwright and director. Moraga wrote the first drafts of her second play Shadow of a Man while on Fornes's residency programme at the INTAR Hispanic Playwrights-in-Residence Laboratory in New York, and later Fornes directed the premiere at the Brava-Eureka Theatre in San Francisco (1990). The play radically restages the Chicana body through an exploration of the sexual and gendered politics of the family. Much has been written on how the family has traditionally been the stronghold of Chicana/o culture, but Shadow of a Man stages one of its most powerful criticisms, revealing how the complex kinship structures often mask male violence and sexual abuse. Using archival material and a range of critical studies, in this article Elizabeth Jacobs explores Moraga's theatre as an embodied feminist practice and as a means to displace the entrenched ideology of the family. An earlier version of this article was presented at the Department of English and Creative Writing, Aberystwyth University, as part of the 2014 International Women's Day events. Elizabeth Jacobs is the author of Mexican American Literature: the Politics of Identity (Routledge, 2006). Her articles have appeared in Comparative American Studies (2012), Journal of Adaptation and Film Studies (2009), Theatres of Thought: Theatre, Performance, and Philosophy (2008), and New Theatre Quarterly (2007). She works at Aberystwyth University.
32
Dalton, Stuart. "Three forms of philosophical theatre in Kierkegaard’s Journals and Notebooks." Philosophy & Social Criticism 48, no. 1 (January 2022): 86–127. http://dx.doi.org/10.1177/0191453720987863.
Full textAbstract:
I argue that Kierkegaard’s Journals and Notebooks deserve to be read as works of philosophy and not just used as supplements to bring order and respectability to Kierkegaard’s other writings. There are at least three specific philosophical values in Kierkegaard’s journals – three ways in which the journals create philosophy within their own pages and therefore deserve to be read as independent works of philosophy and not just as supplements to Kierkegaard’s other writing: (1) The journals demonstrate what a true work of existential philosophy looks like. (2) The journals contribute to Kierkegaard’s theory of indirect communication. (3) The journals create new philosophical concepts. All three of these are best understood as philosophical performances or a kind of philosophical theatre. The idea that philosophy can be a kind of theatre is inspired by the work of Gilles Deleuze and Felix Guattari, particularly their book What is Philosophy? I draw from Deleuze and Guattari especially in section (3) to argue that Kierkegaard’s Journals create new philosophical concepts.
33
Seetoo, Chiayi. "An Illusion that Mirrors a Dream." TDR: The Drama Review 65, no. 2 (June 2021): 106–30. http://dx.doi.org/10.1017/s1054204321000113.
Full textAbstract:
Director and playwright Stan Lai premiered his marathon play Ago in Shanghai at the end of 2019. Staged in his signature “lotus pond” theatre-in-the-surround, Ago is fueled by Lai’s cross-cultural sensibilities and Buddhist philosophy. If theatre is an art of illusion-making and life is like a dream, Lai turns theatre-going into a ritual of self-encounter and self-reflection, where an illusion mirrors a dream.
34
Meyer-Dinkgräfe, Daniel. "Theatre and Ethics." European Legacy 18, no. 4 (July 2013): 517. http://dx.doi.org/10.1080/10848770.2013.791447.
Full text
35
Gramsci, Antonio. "Gramsci on Theatre." New Theatre Quarterly 12, no. 47 (August 1996): 259–65. http://dx.doi.org/10.1017/s0266464x00010253.
Full textAbstract:
Our occasional series on early Marxist theatre criticism – which has already included Trotsky on Wedekind in NTQ28, Lunacharsky on Ibsen in NTQ39, and Mehring on Hauptmann in NTQ 42 – continues with two essays by the Italian Marxist philosopher Antonio Gramsci, whose concepts of hegemony, the national-popular, and the organic intellectual have had a profound influence on twentieth-century western thought. From 1916 to 1920 Gramsci was also a theatre critic, writing a regular drama review column in the Piedmont edition of the socialist daily newspaper Avanti! in which he first explored ideas about the ideological function of theatre. His review of a 1917 Italian production of Ibsen's A Doll's House is a particularly strong example of his attempt to generate notions of the theatre as an arena of political struggle in which the cultural values of the bourgeoisie were expressed, but which also had the potential to subvert these values and provide the proletariat with the critical wherewithal to express its hegemony. He saw the function of the theatre critic as promoting social, cultural, and moral awareness in the spectator, and Ibsen's play as a particularly apt vehicle for critiquing the moral superficiality of Italian bourgeois women in its powerful portrayal of the oppressions of a patriarchal society. While Gramsci's review of A Doll's House can be seen as a forerunner to contemporary feminist ideas, he saw Pirandello's use of the ‘power of abstract thought’ as making him a potentially revolutionary playwright, whom he described as ‘a commando in the theatre’. His plays were ‘like grenades that explode inside inside the brains of spectators, demolishing their banalities and causing their feelings and thoughts to crumble’. After reviewing ten of Pirandello's early plays for Avanti! Gramsci later expressed his intention of writing a full-length study of the playwright's ‘transformation of theatrical taste’. All that came of these intentions were the rather fragmented notes he made in the Prison Notebooks, in which he expressed his views on Pirandello in the context of the politics of culture and the idea of a national popular literature. Gramsci saw Pirandello's metatheatre as subverting traditional dramatic principles, but failing to establish new ones or to subvert the social and economic aspects of tradition. Gramsci responds to the critical debates on Pirandello in the 1920s by Tigher and Croce about Pirandellism's combination of art and philosophy and its conflict between ‘life’ and ‘form’, but his final comments about his views being taken with a ‘pinch of salt’ indicate that they are not definitive.
36
Kayani, Taimur, and Arbaayah Ali Termizi. "Literary Representations of Capitalist Dictatorship in Transcultural Adaptations of Brecht’s The Resistible Rise of Arturo Ui by Ajoka Theatre in Pakistan." International Journal of Comparative Literature and Translation Studies 5, no. 1 (January 31, 2017): 16. http://dx.doi.org/10.7575/aiac.ijclts.v.5n.1p.16.
Full textAbstract:
Brecht’s ‘canonical’ literary work’s indigenization in Pakistan can offer a valuable transcultural adaptation study because it was performed through a radical theatre with a distinct dramaturgy and political philosophy in two different cultural contexts and historical frame of references. As the foremost representative of Brecht’s radical dramaturgy, philosophy and literary works in Pakistan since 1983, Ajoka theatre utilized these adaptations as socio-political spaces to challenge dominant discourses on the rise of dictatorship and capitalism in Pakistan. Prior studies explored the formal elements of these adaptations of The Resistible Rise of Arturo Ui(1942) : visual and aural and the intellectual content i.e. political dimension of this ‘social action theatre’ is still unexamined. This contextual reading attempts to fulfill this ‘gap’ by conducting a seminal contextual criticism on ‘literary representations’ of Pakistani pro-capitalist dictators in selected transcultural adaptations of Brecht’s work in light of new historicism and Hutcheon’s Theory of Adaptation. The article also explores how in the second phase Brecht’s social and political philosophy is reflected in Ajoka’s signature plays, Bala King (1997) and The Third Knock (1970).
37
Puchner, Martin. "Afterword: Please Mind the Gap between Theatre and Philosophy." Modern Drama 56, no. 4 (December 2013): 540–53. http://dx.doi.org/10.3138/md.s85.
Full text
38
CULL, LAURA. "Performance as Philosophy: Responding to the Problem of ‘Application’." Theatre Research International 37, no. 1 (January 26, 2012): 20–27. http://dx.doi.org/10.1017/s0307883311000733.
Full textAbstract:
This article begins from the premise that a ‘critical turning point’ has been reached in terms of the relationship between performance and philosophy. Theatre and performance scholars are becoming increasingly engaged in philosophical discourse and there are growing amounts of work that take philosophy – from the work of Plato to Heidegger and Deleuze – as their guiding methodology for performance analysis. However, this article argues that we need to go further in questioning how we use philosophy in relation to performance, and that theatre and performance scholarship should attempt to go beyond merely applying philosophical concepts to performance ‘examples’. One way to do this, the article suggests, is by questioning the very distinction between performance and philosophy, for instance by exploring the idea of performance as philosophy. The article concludes by drawing from the work of figures such as Allan Kaprow, Henri Bergson, François Laruelle and John Mullarkey to argue that philosophers and performance scholars alike might extend their conception of what counts as thinking to include not only activities like performance, but embodied experiences and material processes of all kinds.
39
Mosse, Ramona. "Thinking Theatres beyond Sight: From Reflection to Resonance." Anglia 136, no. 1 (March 8, 2018): 138–53. http://dx.doi.org/10.1515/ang-2018-0013.
Full textAbstract:
AbstractThis essay seeks to propose an alternative to the established connection between theatre and theory through the sense of sight by turning to recent developments in sound studies and analyzing theatrical performance that privileges an aesthetic of aurality over that of vision. In taking Complicite’s The Encounter as a primary example of aural immersion and connecting it to philosophies of listening from Jean-Luc Nancy to Hans-Georg Gadamer but also to the complex media history of sound, the essay offers a theoretical revaluation of the concept of resonance. Resonance opens up an alternative approach to performing thought and thinking in performance. Instead of championing the distance of reflection and critique alone as the core engagement shared by philosophers and theatre audiences, the listening practices in theatre return philosophy as much as cultural practice to a renewed emphasis on mutual responsiveness and dialogue.I am fundamentally indebted to Anna Street, with whom I collaborated on a joint conference presentation that framed questions of aurality, theatre and philosophy in British theatre of the 21st Century. Many of the questions we discussed then have influenced my thinking for this article, and I would not be as perceptive on any of them without her philosophically driven perspective and our engaged discussions.
40
D'Arcy, Geraint. "'Visibility brings with it responsibility': Using a Pragmatic Performance Approach to Explore a Political Philosophy of Technology." Performance Philosophy 3, no. 1 (June 25, 2017): 178. http://dx.doi.org/10.21476/pp.2017.3139.
Full textAbstract:
With the emergence, suspicion and social acceptance of ubiquitous communications technology thoroughly plumbed and the digital age already wondering what it is going to rename itself in light of ever more fluid and complex technologies, this paper asks: what can theatre and performance provide to the production of a political philosophy of technology?� Using the work of Maurice Merleau-Ponty, Michel Foucault and an analysis of a recent inter-cultural adaptation of Jean Genet's The Maids, this study examines the politics of visible theatre technologies in performance and offers a pragmatic, or instrumentalist, approach to developing a political philosophy of technology.
41
Elden, Stuart. "Foucault and Shakespeare: Ceremony, Theatre, Politics." Southern Journal of Philosophy 55 (August 30, 2017): 153–72. http://dx.doi.org/10.1111/sjp.12225.
Full text
42
Corrêa, Graça P. "Longing and belonging through migration: Otherness and empathy in theatre and philosophy." Performing Ethos: International Journal of Ethics in Theatre & Performance 9, no. 1 (November 1, 2019): 55–66. http://dx.doi.org/10.1386/peet_00005_1.
Full textAbstract:
Abstract This article examines how theatre and philosophy may critically contribute to discussing empathy towards otherness in the context of the ongoing massive surge of migration across the globe. Drawing on concepts from philosophical works by Baruch Spinoza, Henri Bergson and Jacques Derrida, it investigates how different dramaturgical techniques and aesthetics ‐ namely in Euripedes' Children of Heracles (c.430 BCE), Roland Schimmelpfennig's The Golden Dragon (2009) and Nikos Kazantzakis and Graça P. Corrêa's Christ Recrucified (1954/2018) ‐ address ethical-affective percepts such as empathy and hospitality in a theatre dealing with migration experiences.
43
Saltz, David Z. "From Semiotics to Philosophy: Daring to Ask the Obvious." Performance Philosophy 1, no. 1 (April 10, 2015): 95. http://dx.doi.org/10.21476/pp.2015.1124.
Full textAbstract:
From the late 1960s through the 1980s a steadily-expanding group of international scholars joined forces to develop a comprehensive and unified semiotic theory of theatre. The semiotic wave had largely subsided by the early 1990s, leaving in its wake a profound, and largely justified, scepticism about universal, essentialist, and ahistorical theoretical models. It is possible, however, to ask basic philosophical questions about the ‘nature’ of theatre and performance without falling into the trap of universalizing or essentializing what are, in fact, historically and/or culturally specific practices and biases. In this essay, I advocate an open-ended and dialogic process that characterizes the work of many contemporary philosophers, in both the analytic and continental traditions, and in particular those who have been inspired by the late-Wittgensteinian notion of philosophy as a kind of conceptual therapy.
44
Seip, Oscar. "Giulio Camillo’s Theatre of Knowledge Revisited." Nuncius 37, no. 1 (November 18, 2021): 59–83. http://dx.doi.org/10.1163/18253911-bja10019.
Full textAbstract:
Abstract In the Sixteenth Century, the Italian humanist Giulio Camillo built a ‘Theatre of Knowledge’ for the French King Francis I. Previous scholarship has debated whether this theatre was a physical place, a mental (mnemonic) space, or both. New archival evidence that has been overlooked in previous scholarship on Camillo, and his theatre, unequivocally proves for the first time that Camillo’s theatre had in fact been built in Paris. This invites a reconsideration of past reconstructions of the theatre and allows for the formulation of a new one. In this article, I have explored the hypothesis that Camillo’s theatre resembled an anatomy theatre. I have used 3D modelling and virtual reality in order to reconstruct some of the spatial features of Camillo’s theatre and explore how these insights further our understanding of his theatre in terms of historical and current practices surrounding the presentation of information and the invention of new knowledge.
45
Fair, Alistair. "‘A new image of the living theatre’: the Genesis and Design of the Belgrade Theatre, Coventry, 1948–58." Architectural History 54 (2011): 347–82. http://dx.doi.org/10.1017/s0066622x00004093.
Full textAbstract:
When it opened in March 1958, the Belgrade Theatre, Coventry, was the first new professional theatre to be constructed in Britain for nearly two decades and the country’s first all-new civic theatre (Figs 1 and 2). Financially supported by Coventry City Council and designed in the City Architect’s office, it included a 910-seat auditorium with associated backstage facilities. Two features of the building were especially innovative, namely its extensive public foyers and the provision of a number of small flats for actors. The theatre, whose name commemorated a major gift of timber to the city of Coventry from the Yugoslav authorities, was regarded as the herald of a new age and indeed marked the beginning of a boom in British theatre construction which lasted until the late 1970s. Yet its architecture has hitherto been little considered by historians of theatre, while accounts of post-war Coventry have instead focused on other topics: the city’s politics; its replanning after severe wartime bombing; and the architecture of its new cathedral, designed by Basil Spence in 1950 and executed amidst international interest as a symbol of the city’s post-war recovery. However, the Belgrade also attracted considerable attention when it opened. The Observer’s drama critic, Kenneth Tynan, was especially effusive, asking ‘in what tranced moment did the City Council decided to spend £220,000 on a bauble as superfluous as a civic playhouse?’ For him, it was ‘one of the great decisions in the history of local government’. This article considers the architectural implications of that ‘great decision’. The main design moves are charted and related to the local context, in which the Belgrade was intended to function as a civic and community focus. In this respect, the Labour Party councillors’ wish to become involved in housing the arts reflected prevailing local and national party philosophy but was possibly amplified by knowledge of eastern European authorities’ involvement in accommodating and subsidizing theatre. In addition, close examination of the Belgrade’s external design, foyers and auditorium illuminates a number of broader debates in the architectural history of the period. The auditorium, for example, reveals something of the extent to which Modern architecture could be informed by precedent. Furthermore, the terms in which the building was received are also significant. Tynan commented: ‘enter most theatres, and you enter the gilded cupidacious past. Enter this one, and you are surrounded by the future’. Although it was perhaps inevitable that the Belgrade was thought to be unlike older theatres, given that there had been a two-decade hiatus in theatre-building, the resulting contrast was nonetheless rather appropriate, allowing the building to connote new ideas whilst also permitting us to read the Belgrade in terms of contemporary debates about the nature of the ‘modern monument’.
46
Haus, Heinz-Uwe. "Theatre as Storytelling: Preface." European Legacy 13, no. 3 (June 2008): 273–75. http://dx.doi.org/10.1080/10848770802052079.
Full text
47
Vagapova, Natalia. "POLITICAL THEATER ON THE SCENES OF BELGRADE INTERNATIONAL THEATRE FESTIVAL." Urgent Problems of Europe, no. 2 (2021): 154–75. http://dx.doi.org/10.31249/ape/2021.02.07.
Full textAbstract:
The article presents a cultural and political analysis of the activities of the Belgrade International Theater Festival (BITEF) - a significant theatrical, general cultural and social phenomenon in Serbia, the Balkans / South-Eastern Europe, and throughout Europe as a whole. Before the collapse of the SFRY (1991-1992), being the official showcase of self-government socialism, the festival was at the same time one of the most representative shows of new theatrical trends in Europe. It was attended by troupes from the countries of the East and West - Western and Eastern Europe, the USSR, the USA, Latin America, China, Japan. Not being by definition a festival of political theater, thanks to the moral and civic position of its founders and leaders M. Trailovich and Y. Chirilov, BITEF has become a space of aesthetic and social free-thinking in the SFRY and in neighbouring socialist countries. The organizers of BITEF found an opportunity to provide a platform for theatrical «dissidents» with their performances dedicated to rethinking modernity and the recent past in any genre. During the existence of the FRY (1992-2003), BITEF became an annual cultural manifestation in opposition to the regimes in power in Serbia, Croatia, Bosnia and Herzegovina, with their ideology of chauvinism and isolation from the outside world. At this time, the compilers of the festival programs began to attach special importance to performances of a political and social orientation. Many theaters from Serbia, as well as from the former neighbours of the Yugoslavian federation, and now the newly independent states, in their productions offered not so much a political, as a moral and ideological alternative to ethnic nationalism, militarism and political intolerance. Since 2006, in the independent Republic of Serbia, BITEF has strived not only to revive the traditions of Serbian theater, but also to preserve the best traditions of the theatrical art of the peoples of the former Yugoslavia, placing them in the context of the common European and global development of theater and culture, ideology and philosophy, literature, aesthetics, ethics. In principle opposing nationalism and militarism from the standpoint of humanism, BITEF plays an outstanding role in shaping public attitudes in Serbia, in weakening and overcoming conflicts, in normalizing relations between the peoples of the disintegrated Yugoslavia, in creating an atmosphere of freedom and tolerance.
48
Drennan, Barbara. "Theatre History-Telling: New Historiography, Logic and the Other Canadian Tradition." Theatre Research in Canada 13, no. 1 (January 1992): 46–62. http://dx.doi.org/10.3138/tric.13.1.46.
Full textAbstract:
A proliferation of sign-posts' dot the landscape of our contemporary discourse: 'postmodernism,' 'poststructuralism,' 'postcolonialism,' 'postindustrial'.... As we wearily anticipate yet another 'post' on the horizon, it becomes clear that what theatre researchers are experiencing is a significant epistemological shift which reflects a changing reality. Any change in the philosophy of knowledge will have a bearing on Theatre Historiography in Canada as elsewhere. This essay addresses this issue and outlines an 'other' theatre historiography which weaves the theories of Harold Innis and Marshall McLuhan into Michel Foucault's search for the 'rules of discourse' and Julia Kristeva's 'poetic-logic.' This exploration for historical discovery into English-Canadian theatrical discourse is mapped in relation to Alan Filewod's articulation of collective creation as a theatre-making process.
49
Cherviakov, N. I. "The Struggle for Beauty in E.M. Bespiatov’s Philosophy of Theatre." Philosophical Letters. Russian and European Dialogue 5, no. 2 (June 2022): 187–98. http://dx.doi.org/10.17323/2658-5413-2022-5-2-187-198.
Full text
50
Beggs, Anne. "RevisitingMarat/Sade: Philosophy in the Asylum, Asylum in the Theatre." Modern Drama 56, no. 1 (March 2013): 60–79. http://dx.doi.org/10.3138/md.2012-0492.
Full text