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The Theater of the Absurd Religious declining is covered till the end of the World War II, and then it is replaced with developing nationalism and many kinds of dictatorial delusions, All this was broken by the war (Esslin, p. 23 ). At this moment, diverse orientations in attitude of human being on life determine new interpretation for definition of reality. For some people after Second World War, their doubts on condition of man are bigger, they think of reality and new orientations of life as a chaos. In 1942, an Existentialist philosopher, Albert Camus, writes an essay in the title of "The Myth of Sisyphus". He insists on that, aimlessly, the condition of man is absurd in life; therefore, the idea of being absurd warms up by him. It is …show more content…
The theater with these elements of absurd is called "new Theatre". According to Abrams and Schumacher the conceptual features of "new theatre" are found in the works of the writers at the end of nineteenth century. Schumacher states that, "The theatrical antecedents of the "new theatre "are to be found, much earlier in the plays of Alfried Jarry (1873-1907) "(ibid, p 466). He was French dramatist who is one of the symbolists; he is famous for his play Ubu Roi. And "Guillaume Apollinaire (1880-1918) and in the theories of Antonin Artaud (1896-1948)"(ibid, p. 466). After advocating the idea of absurdity by Sartre and Camus, regarding philosophy and literature, it is always said, the years after World War II are fruitless years, in the matter of theater. But a few years later, the idea of absurd replies with a new term, which slips into literature meant of new type of theater. It is called the Theater of the Absurd, "the phrase "the theater of the absurd" was probably coined by Martin Esslin, who wrote The Theater of Absurd (1961)" (Cuddon, 1998.p. 910). Theatre of the Absurd refers to the playwrights in 1950s and 1960s the permanent names are Samuel Becket, Ionesco Eugene, Harold Pinter. The theater of the absurd widely bases on the old tradition of west and the main writers are British, Spanish, Italian German, and Swiss writers from Eastern Europe and American as well as French writers, and those writers who are living in Paris they write in French but they are not French
Written in 1962-3, Play depicts three characters, a man (M), and two women (W1 and W2) trapped in urns with only their heads showing. These characters each present their own version of a love triangle, which once occurred between them. It becomes clear during the play that the characters, once tortured by each other, are now tortured by their situation. A spotlight acts as a "unique inquisitor," compelling each to speak when it shines on them, and to stop when it goes out. As this assault continues, the characters become increasingly maddened by the light, and increasingly desperate to make it stop. The play repeats itself, providing the audience with a sense that these characters have been saying the same words for an eternity, and will continue to do so until the light decides they can stop. Beckett demonstrates how "A style of living, theatrically communicable, is used to express a state of mind."
In Euripides’ tragic play, Medea, the playwright creates an undercurrent of chaos in the play upon asserting that, “the world’s great order [is being] reversed.” (Lawall, 651, line 408). The manipulation of the spectators’ emotions, which instills in them a sentiment of drama, is relative to this undertone of disorder, as opposed to being absolute. The central thesis suggests drama in the play as relative to the method of theatrical production. The three concepts of set, costumes, and acting, are tools which accentuate the drama of the play. Respectively, these three notions represent the appearance of drama on political, social, and moral levels. This essay will compare three different productions of Euripides’ melodrama, namely, the play as presented by the Jazzart Dance Theatre¹; the Culver City (California) Public Theatre²; and finally, the original ancient Greek production of the play, as it was scripted by Euripides.
In “the Myth of sisyphus” Albert Camus addresses the connected notions of happiness in the face of the absurd. Through the use of parallel structure, utilizing personification in order to clarify their connected nature, Camus asserts that happiness and the absurd are formed in conjunction with one another through lived existence. Absurdity is the concept of passionately struggling against the toil of existence despite the inevitability of death and the futility of actions. Although happiness and the absurd exist in the objective realm of reality, the personal experience of these simultaneous ideas are inherently subjective.
Brecht, Bertolt. Brecht on Theatre: The Development of an Aesthetic. Hill & Wang New York,
“All the world’s a stage, and all the men and women merely players.” William Shakespeare may have written these words in As You Like It in 1600, but Erving Goffman truly defined the phrase with his dramaturgical theory. Dramaturgical analysis is the study of social interaction in terms of theatrical performance. Unlike actors though, who use a script telling them how to behave in every scene, real life human interactions change depending upon the social situation they are in. We may have an idea of how we want to be perceived, and may have the foundation to make that happen. But we cannot be sure of every interaction we will have throughout the day, having to ebb and flow with the conversations and situations as they happen.
Does life ever seem pointless and discouraging? In Albert Camus’s “The Myth of Sisyphus,” Camus describes the correlation between Sisyphus’s fate and the human condition. In the selection, everyday is the same for Sisyphus. Sisyphus is condemned to rolling a rock up a mountain for eternity. Camus’s “The Myth of Sisyphus” forces one to contemplate Sisyphus’s fate, how it relates to the human condition, and how it makes the writer feel about her part in life.
Elizabethan times in the 1600s was a progression for the world of the theater. A period named after Queen Elizabeth I of England, it is from this period that modern day society has its foundation for the entertainment industry. From the violence that was prevalent because of the Black Death, people turned to the theater for its poetry and romance. During this time period, there were two types of theatrical performances that were available for the people’s viewing, comedies or tragedies. These two genres were never really intertwined until the time of William Shakespeare. His play, Romeo and Juliet, is an example of both a comedy and a tragedy. It starts off as a comedy with Romeo weeping like a baby because of his love Rosaline, who did not love him back and ends as a tragedy when Romeo and Juliet, a pair of star crossed lovers, commit suicide because the lost of each other. It was also during Shakespeare’s time that writer were finally acknowledged by the people. Before this time, writers were not considered upper classman. Another group of people that began to rise into a higher social class were the actors. Actresses were not present back then because women were not allowed on stage. It was considered unladylike to have a female actor. Men played all the parts. Theater owners were dependent on actors to make them a profit. Rehearsals for the plays were fairly short, only lasting for about a week. The performances themselves would only show for three to four days.
Hamlet makes use of the idea of theatrical performance through characters presenting themselves falsely to others – from Rosencrantz and Guildenstern spying on Hamlet to gain favor with the King, to Hamlet himself playing the part of a madman – and through the play within the play, The Mousetrap. This essay will discuss the ways in which Hamlet explores the idea of theatrical performance, ‘acting’, through analysis of the characters and the ‘roles’ they adopt, specifically that of Hamlet and Claudius. The idea, or the theme of theatrical performance is not an uncommon literary element of Shakespearean works, the most famous of which to encompass this idea being As You Like It. This essay will also briefly explore the ways in which Hamlet reminds its audience of the stark difference between daily life and dramatization of life in the theatre.
Albert Camus was an existentialist. He was also not a religious person and even though he was born and raised a Catholic; he soon quit his religious faith and turned into an atheist, believing that religion was “philosophical suicide”. He described his attitude toward religion in the lines “I would rather live my life as if there is a God and die to find out there isn't, than live my life as if there isn't and die to find out there is.” Yet, it is seen that even though he denied being an existentialist, he is seen to have ‘brooded over such questions as the meaning of life in the face of death.’ “Men are convinced of your arguments, your sincerity, and the seriousness of your efforts only by your death.” This quote shows that Camus believed death was what created people in society and brought their life into the spotlight.
Camus' interpretation of existence is revealed in his philosophical essay The Myth of Sisyphus in which he discusses the absurd and its consequences, revolt, freedom and passion. Some interesting connections can be made between the philosophical discussion in The Myth of Sisyphus and the existential themes found in The Plague. In The Myth, Camus outlines his notion of the absurd and its consequences; in The Plague he brings his philosophy to life.
Camus concludes, however, that like Oedipus, Sisyphus must feel that `all is well'. He has dictated his own fate, he has overcome the gods even in the throes of his punishment, and his entire existence is now focused on an exercise which, by its very futility, has become an end in itself and a demonstration of his own independence of awareness and consciousness. This is, he asserts, the only successful way of perceiving the human condition: to pass through the elements of unconscious absurdity, conscious tragedy and conscious absurdity, and finally arrive at the point where one understands that despite the punishments handed out by the gods, one can still retain the mastery of one's own fate, even while suffering those punishments.
Stoppard's absurd comedy, Rosencrantz and Guildenstern Are Dead is a transformation of the Shakespeare's revenge tragedy Hamlet. They both contain common characters and events but are separated by their historical, social and literary contexts. The plays are also different in language, theatrical style, values, character and themes.
The absurd play “Waiting for Godot” which was written by Samuel Beckett after the Second World War in French. This play was the first play which was so absurd so preposterous for the public that the name “Theatre of Absurd” was coined to classify such plays and drama. The play was first performed in a small theatre in Paris 1953 it was quite farce because of the low comedy and the absurd situations it gave the public. This public greatly countenanced the play and soon the work or rather say the play was translated in English by Beckett Himself. The fact that makes the play Waiting for Godot so unique is its absurdity and incongruity to the audience or the readers; it partially displays it absurdity through the uncertainty of the truth told at many instances throughout the play. There is no explicit end to the play, and this leaves the reader and audience spurious towards the end of the play.
In response to the bloody battles of World War I, the Theatre of the Absurd was born. Soldiers surrounded by death and destruction often found no other relief but to laugh at the absurdity of noble, but increasingly meaningless traditional rhetoric and patriotism. This laughter was a response to not only the absurdity of their situation, but also to the absurd responses of others to their situation. Out of this response grew what we know today as the Theatre of the Absurd. A classic example of a work from the Absurdist Theatre is a piece known as Rosencrantz and Guildenstern Are Dead. In this work, John Stoppard uses allusion to T.S. Eliot's poem, "The Love Song of J. Alfred Prufrock", and Shakespeare's Hamlet to help the audience understand the play.
After the two world wars men were unable to come out of its horrors and disillusionment. The war which was glorified sooner brings forth total confusion and disorderly situation which none can avoid. This era therefore gives birth to a number of dramatists who constructs The Theatre of Absurd. Playwrights commonly associated with this Theatre generally include Samuel Beckett, Eugene Ionesco, Jean Genet, Harold Pinter, Tom Stoppard, and Edward Albee. These dramatists express human existence without any meaning or purpose where every attempt for communication fails. Logical construction and argument gives way to irrational and illogical speech and it ultimately dissolves into silence.