“As actors we must rejoice in the possession of our physical faculties. We must experience joy in the use of our hands, arms, body etc. Without this appreciation and realization of the body and its many possibilities, we cannot perform as artists”, A statement by the actor, director and teacher of the theatre, Michael Chekhov. What does it mean to experience joy within our hands, arms and body? After all, joy is an emotion triggered from the mind. Chekhov’s somewhat enigmatic statement can seem confusing to actors or persons without the knowledge of his teachings. What does it mean to rejoice in the possession of our physical faculties?
Although Chekhov theorized with Stanislavski, he turned away from his technique of actor-based methods.
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Instead, he developed his technique of character-based methods and stressed the importance of unique physical characteristics in the every day character (Large, 2015). A method of which is very familiar to the teachings of Rudolf Steiner. It is more of a psychological or spiritual approach to character development. Subsequently, this is influenced by various philosophical and spiritual ideas. Nonetheless, there are three essential tools to Chekhov methods - the Imagination, the body and the higher self. Once the actor is able to master these three elements they can embrace the physical and vocal possibilities in which the actor needs to perform are very sophisticated and radiating performance. Firstly, to understand the basis of Chekhov’s teachings and techniques is to know the meaning of ‘Anthroposophy’ – a philosophy developed by Chekhov’s mentor/partner, Rudolf Steiner.
Anthroposophy hypothesizes an impartial, comprehensible, transcendent world in which can only be attained by internal development (Steiner, & McDermott, 2009). In terms of acting, he aims to develop a form of thinking through imagination, intuition and inspiration within the sensory experience – thinking beyond the ambiguous or basic characteristics within the character on the page. Chekhov has incorporated this theory and it’s a spiritual experience into his teaching methods, in hope to develop more ‘real’ actors on …show more content…
stage. Part of the spiritual experience, Chekhov developed the ‘everyday self’ and ‘higher self’. It refers to two egos within an individual. The lower/every day self is the natural, emotional and physical being. Where as, the higher self transcends over the everyday self from creative inspiration. Consider this extract from Chekhov in 1953; “In everyday life we identify ourselves as ‘I’; we are the protagonists of ‘I wish, I feel, I think.’ This ‘I’ we associate with our bodies, habits, mode of life, family, social standing and everything else that comprises normal existence. But in moments of inspiration the I of an artist undergoes a kind of metamorphosis . . . It is a higher-level I; it enriches and expands the consciousness.” (Chekhov, 1953) One of the crucial problems that Chekhov believed, was the involvement and affects of current personal (everyday-self) emotions on stage.
If a character were to say the statement “to be or not to be” - from the famous Shakespearean play Hamlet – as if it were their problem within their every day self, then it is too minuscule to be interesting or important. Our current, real life emotions do not carry enough potential to be used on stage, because it is too personal and idiosyncratic (Daboo, 2007). Additionally, if the character needs to be joyous when the actor is grief-stricken, they need to use imagery to transcend this everyday self into the higher self. Therefore, the actors need to imagine the image with their body and mind corroborated, setting personal emotions
aside. To obtain the higher self without using personal emotions, the actor needs to understand the most powerful and complex of Chekhov’s techniques - ‘Imagination/intuition’. The ‘actor imagines with his body… He cannot avoid gesturing or moving without responding to his own internal images (Chekhov, 1991). For example, perhaps – as an actor- you are required to feel sad. In order to incorporate sadness into your body you respond to grief-stricken images in your mind. The nature of these images can range from dreaming, daydreaming, memory, historical images, false memories, and abstract fantasy (Zinder, 2007). From there the actor is able to develop oneness though their mind and body. Subsequently, the actor (from the previous example) may be imagining a prior memory of a loved one dying, anything in which can transport the actor psychologically into the characters shoes. Therefore, the physicality and mind are very much interconnected.
Riddled with ambiguity by its very nature, the text of William Shakespeare's Hamlet has been a commonly debated subject in literary circles since its first performance. The character Hamlet undergoes intense physical and emotional hardship in his quest for revenge against his despicable uncle. This hardship, some argue, leads to an emotional breakdown and, ultimately, Hamlet's insanity. While this assessment may be suitable in some cases, it falls short in others. Since Hamlet is a play, the ultimate motivation of each of the characters borrows not only from the text, but also from the motivations of the actors playing the parts. In most respects, these motivations are more apt at discerning the emotional condition of a character than their dialogue ever could. Thus, the question is derived: In Kenneth Branagh's film adaptation of Hamlet, does the character Hamlet suffer from insanity? Giving halt to the response, this paper will first endeavor to establish what insanity is and will then provide sufficient examples both from the text, film, and Branagh's own musings on his motivations as proof that Hamlet's character, at least in Branagh's version of the play, is not insane.
Much of the dramatic action of Shakespeare’s tragedy, Hamlet is within the head of the main character, Hamlet. His wordplay represents the amazing, contradictory, unsettled, mocking, nature of his mind, as it is torn by disappointment and positive love, as Hamlet seeks both acceptance and punishment, action and stillness, and wishes for consummation and annihilation. He can be abruptly silent or vicious; he is capable of wild laughter and tears, and also polite badinage.
In Hamlet’s speech, Shakespeare’s efforts to target his Elizabethan audience develop the theme of the frailty of man. Shakespeare conveys this underlying theme of the play by subt...
The interpretation of Hamlet’s, To Be or Not to Be soliloquy, from the Shakespearean classic of the same name, is an important part of the way that the audience understands an interpretation of the play. Although the words are the same, the scene is presented by the actors who portray Hamlet can vary between versions of the play. These differences, no matter how seemingly miniscule, affect the way in which someone watching the play connects with the title character. For example, one way that the Kenneth Branagh and David Tennant interpretations differ is in the speed and inflection of the soliloquys, as well as the ambient audio or lack of, in Tennant’s case, during the respective scenes. During the Kenneth Branagh portrayal of Hamlet, the speech is fast and in a forceful tone that gives a feeling that Hamlet is trying to make a point rather than understand the complexity of the situation in his own right.
Birenbaum, Harvey. “To Be or Not to Be” The Archetypal Form of Hamlet. N.p.: Penn State,
An understanding of William Shakespeare’s philosophies reinforces the meaning of the human condition found in the play Hamlet. The revenge tragedy is an example in the exploration of good versus evil, deceit, madness, inter-turmoil, and utter existence. Shakespeare, fascinated by the human mind and human nature, clearly and completely illustrates the meaning of “self.” Hamlet is a drama that examines one’s personal identity. From the beginning of the story atop the castle when the guards enter the platform to the conclusion of the performance as Hamlet lies, dying in Horatio’s arms every characters’ psychological type is
Through providing a micro-level analysis of the “self” through theatrical dramaturgy, Goffman supplies an adequate account of how modification of the “self” happens via performance. Taking parallel theories and ideas, each author builds upon the arguments of the other and Goffman provides enough detailed examples of social development through performance to satisfy the treatises of Berger and Luckmann’s account. Therefore, the arguments of Goffman and Berger and Luckmann work best when combined, giving us the most insight into the “self.”
Emotions are a vital part of what makes human’s separate from the rest of the animal world. They run how a person thinks, acts, and processes information. In Shakespeare’s play Much Ado About Nothing, the characters let their emotions get the best of them and this causes much conflict to arise in the play. The friar, being the only character to stay coolheaded helps to develop the plot of the play with the marriages as well as to aid the theme that using emotions to problem solve leads to disaster whereas using logic causes desirable results.
On the journey through the path of life, there are encounters with many different incidents and situations where we must act accordingly. Depending on what type of personality is possessed, there are numerous ways that we can deal with these encounters. In the play Hamlet, by William Shakespeare, the main character is confronted with a cluster of dilemmas and is in emotional distress. The ghost that encounters Hamlet, the monarchs’ incest, and the contemplation of murder, are the major conflicts which he must deal with one way or another. As a result of these three issues, as well as Hamlet’s particular character, he handles these issues internally which causes internal struggle and a passive response.
The motif of acting is a central literary device of Hamlet – the audience witnesses Hamlet, as well as the other characters of the play, adopt ‘roles’ as no one is truly who they ‘seem’. This is first addressed by Hamlet in the beginning of the play when he responds to his mothers’ request to “cast thy nightly colour off”, and not to forever mourn his father as “all that lives must die,/Passing through nature to eternity”. He expresses that his “shows of grief” can ‘seem’ as “they are actions a man might play”. This is the first instance the play directly addresses the motif of theatrical performance, as it insinuates that Hamlet is the only one who truly mourned his fathers loss – this is especially stressed during his first monologue, in which he expresses moral struggle with his mothers marriage to Claudius, and his suggestion she never mourned her husband: “Within a month?/Ere yet the sa...
Shakespeare’s most famous play Hamlet resonates with the hearts and minds of audiences through the dramatic treatment of struggle and disillusionment. Author, John Green commented, “Hamlet struggles because he is human.” It is these human characteristics and behaviors that have kept an audience transfixed through the years. Hamlet’s disillusionment with women, introduce modern day themes of love and marriage. His inability to act introduces his disillusionment with his uncle. Lastly his disenchantment with himself brings about questions of self-doubt and philosophical ideals of death.
Hamlet is not only a representation of the world, but it is a presentation of the theatricality of the world, and it aims to acquire the detachment that allows self-reflection. According to Catherine Jo Dixon, the word “meta-theatre” is derived from the Greek prefix meta, which signifies a “level beyond the subject that it qualifies” (1). Arguably one of the most memorable examples of meta-theatricality is from William Shakespeare’s Hamlet in Act III, Scene II, where Hamlet stages a play in an attempt to “catch the conscience of the King” (2.2.526). However, while this is one instance of meta-theatre in Hamlet, Shakespeare created an entire work infused with meta-theatre, either through the direct use of theatre or theatrical metaphors and imagery. Others include Polonius’ praise and report on the Players (Ham. 2.2.325-29), Hamlet’s advice to the Players (Ham. 3.2.1-39), and Hamlet’s antic disposition. The effect of this was that it allowed the emphasis of the contrast between truth and pretence, reality and illusion.
Hamlet's "To be, or not to be" soliloquy is arguably the most famous soliloquy in the history of the theatre. Even today, 400 years after it was written, most people are vaguely familiar with the soliloquy even though they may not know the play. What gives these 34 lines such universal appeal and recognition? What about Hamlet's introspection has prompted scholars and theatregoers alike to ask questions about their own existence over the centuries?
Jake Amador Ortiz Professor Alan Wade Beginning to Acting 20 March 2016 Research Paper Rough Draft Constantin Stanislavski was a Russian stage actor and director who developed the performing technique known as method acting. Stanislavski was born Konstantin Sergeyevich Alekseyev in Moscow, Russia in 1863. He was born into a wealthy family that had a love for acting, his grandmother was a French actress and his father constructed a stage on the family’s estate. His love for acting developed from his family passing down their passion, he was a teen when he started acting and directing. At the age of 14 he gave himself the stage name Stanislavski, which was the name of an actor he had met around that time.
Theatre produced by Stanislavski follows a more realistic and naturalistic approach to writing and acting. “Stanislavsky’s primary concern was with the actor, and in particular with the methods by which the actor could attain a ‘truthful’, convincing performance.” (Margaret Eddershaw) He then worked on finding a way in which he