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The world War II had pressed hard ‘The Absurdists’ as well as the ‘Existential philosophers’. They both got disillusioned and came to realize the emptiness of the human world. In retaliation to Ionesco’s criticism, Sartre criticized his ideas that he had put in his book ‘Rhinoceros’. According to Rosette C. Lamont, “Sartre’s criticism highlights a primary difference between the Theatre of the Absurd and Existentialism. The Theatre of the absurd shows the failure of man without recommending a solution” 10. Ionesco felt that Sartre and Camus thought out the themes which they did not express in a far more vital contemporary fashion. He said in an interview with Claude Bonnefoy, “ I have the feeling that these writers---- who are serious and important – were talking of absurdity and death, but they never really lived these themes ….. that all this was not deeply inscribed in their language. With them it was still rhetoric, eloquence; with Arthur Adamov and Beckett it really is a very naked reality that is conveyed through the apparent dislocation of language11. Beckett’s own relationship with Sartre was complicated and ‘he generally found the writing style of Sartre and Heidigger to be too philosophical and he considered himself ‘not a philoshpher’’ 12. However, it is safe to say that the war-weary world had shaken the nerves of all thinking men, whether ‘Absurdists’ or ‘Sartre- minded philosophers’ and everyone gave expression to his feelings as per his own bent of mind either using philosophical expressions or simply ‘absurd’ outbursts. The Existentialism and ‘Absurdism got so mixed up that it was difficult for great critics even to distinguish and disentangle one from the other. The ‘Theatre of the Absurd’ movement was original...
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... by M.H. Abrams and G.G. Harpham.
3. ------ ibid ------
4. ------ ibid ------
5. Samuel Backett : Endgame, Grove Press 1958.
6. Kennth Tynan.
7. A Glossary of Literary Terms by M.H. Abrams and G.G. Harpham.
8. ------ ibid ------
9. Eugene Inonesco : Pressent Past, Past Present, Da Capo Press 1998.
10. Rossete C. Lamont. Ionesco's Imperatives : The Politics of Culture. University of Michigan Press, 1993.
11. Claude Bonnefoy : Conversations with Eugene Ionesco. Trans : Jan Dawson Holt. Rinehard and Winston 1971.
12. Authony Cronin, Issac Cronin : Samuel Beckett: The last modernist Da Capo Press 1988.
13. Martin Esslin : The Theatre of the Absurd, MYT Press 1960.
14. ------ ibid ------
15. J.L. Styan : Modern Drama in Theory and Practice Cambridge University Press 1983.
16. Waiting for Godot : A Faber Paperback Page 80.
17. ------ ibid ------ Page 89.
Throughout the post World War Two era, many people became homeless in countries such as France, Poland, Belgium and other territories of war because of the economic collapse. A Cold War also emerged between the two rising power countries in the world, the USSR and the United States. The emergence of the United Nations, which was a council where the countries of the world could get together so they could discuss global issues, had given some hope to those but only on the surface. In France specifically, there were homeless people all over because of economic weakness, little military power because of Hitler’s occupation of France, and most importantly the corrupted psychology of the people. Jean Paul Sartre became part of the miserable France after World War Two. Sartre fit right into the era of doubt and dismay. He was a French philosopher, playwright, novelist, screenwriter, political activist, biographer, and critic. He also became one of the primary figures in philosophy of existentialism and phenomenology, along with being a leading figure in 20th century philosophy and Marxism. When Sartre was captured during World War Two by German troops, he realized no person existed that did not make an impact on the entire human race such as Hitler who had made a negative impact on the world. What makes Sartre unique to the era of misery in France because he questioned God and changed France’s presence in the world by making the French change how they acted towards one another and how to question, with the new philosophy of existentialism that states one person fashions the entire race.
A Midsummer Night’s Dream is one of Shakespeare’s most popular and frequently performed comical plays (Berardinelli). The play transformed into a cinematic production by Michael Hoffman has not changed in its basic plot and dialogue, but the setting and some character traits have. The play setting has been gracefully moved from 16th century Greece to 19th century Tuscany (Berardinelli). The addition of bicycles to the play affects the characters in that they no longer have to chase each other around the woods, but can take chase in a more efficient fashion. As far as characters are concerned, Demetrius is no longer the smug and somewhat rude character we find in act 1, scene 1 (Shakespeare pg. 6, line 91), but rather a seemingly indifferent gentleman placed in an unfortunate circumstance set to delay his wedding to Hermia. Perhaps the most noticeable change in the character set from stage to film occurs in the characters of Puck and Nick Bottom.
Bertolt Brecht was a German playwright, theatre critic, and director. He created and developed epic theatre with the belief that theatre is not solely for entertainment but also tools for politics and social activism. Previous theatre performances offered a form of escapism. The audience would become emotionally invested in the performance. In contrast to the suspension of disbelief, Brecht never wanted the audience to fall into the performance. He wanted the audience to make judgments on the argument dealt in the play. The aim of epic theatre is to detach the audience from any emotional connection in order for them to critically review the story. The ultimate goal of this theatre is creating awareness of social surroundings and encouraging the audience to take initiative on changing the society.
Beckett did not view and express the problem of Absurdity in any form of philosophical theory (he never wrote any philosophical essays, as Camus or Sartre did), his expression is exclusively the artistic language of theatre. In this chapter, I analyse the life situation of Beckett's characters finding and pointing at the parallels between the philosophical background of the Absurdity and Beckett's artistic view.
piece a modernist one. The play’s dialogue, technology, and the fragmentation of the piece, are
Anger can be partly physiological, cognitive, and psychological, and it is also pointedly ideological. Factors such as race, class, gender, sexuality, ethnicity, nation, and religion arouse anger (Kim1). Goldhor-lerner stated that:
If semiotic theory holds, we have to choose between capitalist constructivism and Baudrillardist hyperreality. It could be said that the characteristic theme of Sargeant’s[3] critique of Sartreist absurdity is the role of the reader as observer.
Existential works are difficult to describe because the definition of existentialism covers a wide range of ideas and influences almost to the point of ambiguity. An easy, if not basic, approach to existentialism is to view it as a culmination of attitudes from the oppressed people of industrialization, writers and philosophers during the modern literary period, and people who were personally involved as civilians, soldiers, or rebels during WWII and witnessed the worst aspects of life and war. These attitudes combined the aspects of loss of identity and autonomy, the uselessness of pain, a sense of alienation, and the meaninglessness of a harsh life where death is the only way out; all of these things helped give birth to a new philosophy that for the first time dealt with the cold reality of life after WWII. The canon of existential literature almost singularly deals with native authors from France, Germany, Russia, and the former Czechoslovakia; however, there has yet to be a universally accepted Irish writer to belong to this category. Some argue that this segregation of Irish writers has to do with Ireland’s geographical location and its neutrality during WWII; however, if existentialism is purely an amalgamation of attitudes, then a country’s location and direct political policy play a meager role in the classification of a work as existential. Moreover, those arguments pay no attention to expatriates, or the simultaneously related socio-political condition of other countries; thus, a reevaluation of the canon, or at least a reconsideration of Irish works as existential is appropriate.
Gibbs, Beverly Jean. "Impressionism as a Literary Movement." The Modern Language Journal 36.4 (1952): 175-83. JSTOR. Web. 14 Jan. 2014.
Existentialism could be defined as a philosophical theory that focuses on the individual person being a free and responsible person who determines his or her own development through acts of will. Existentialism is a thesis that has been discussed by some of the greatest philosophical minds ever to live. Minds such as Kierkegaard and Nietzsche all had their own view on what existentialism was and major impact on the development of this thesis. Each of these philosophies played a huge influence on a great mind that would come later on in history. That was the mind of Jean-Paul Sartre. Sartre, who is considered one of the great philosophical minds, based many of his ideas around the idea of existentialism and phenomenology. Throughout this paper we will take an extensive look into the life and mind of Jean-Paul Sartre.
Formal equality is known as the formal, legal equality. This is the equality that is seen as one law should be applied to all people, social and personal characteristics are no factor. Formal equality aims to distribute equality fairly and evenly, and aims to treat people the same. Formal equality does not ensure the wellbeing of individuals based on race, ethnicity, sex, age etc. Unfortunately, this side of equality does not recognize diversity and is insufficient for promoting social inclusiveness. Even though it may give the illusion of equality and justice, it is actually creating inequality and is actually ending up discriminating individuals (EU Charter of Fundamental Rights, 2004).
“Theatre makes us think about power and the way our society works and it does this with a clear purpose, to make a change.”
Beckett’s Endgame is as complex as the post-war world that Beckett experienced. He saw the despair and ennui of Modernism struggling to confront the new imagination and growth that was necessary; Post-Modernism, seeking new promise but still intimately connected to the concerns of Modernism, emerged. It sought to reinstill hope for human existence, which is entirely consistent with Beckett’s existentialism and the themes of Endgame. This conflict between the emergence of promise and creation under Post-Modernism and the death of Modernism is characterized in the relations between Hamm and Clov. Under the fragmentation and hiddenness of the text, their lies a clear and definite denunciation of the arid, dry state of Modernism that refused to confront the world, and the thriving, promising future of Post-Modernism.
Albert Camus considers absurdity to be a fight, a force pushing between our mind’s desire to have meaning and understanding and the blank empty world beyond. In argument with Nagel, Camus stated “I said that the world is absurd, but I was too hasty. This world in itself is not reasonable, that is all that can be said. But what is absurd is the confrontation of this irrational and the wild longing for clarity whose call echoes in the human heart. The absurd depends as much on man as on the world.”[1] He continues that there are specific human experiences evoking notions of absurdity. Such a realization or encounter with the absurd leaves the individual with a choice: suicide, a leap of faith, or recognition. He concludes that recognition, or realization, is the only defensible option.[2]The realization that life is absurd and cannot be an end, but only a beginning. This is a truth nearly all great minds have taken as their starting point. It is not this discovery that is interesting, but the consequences and rules of action drawn from it.[3]
Shakespeare's comedies can be recognized in terms of plot, structure and characters. We can see that Shakespearean comedies follow the same structural pattern, a basic plot on which the play is based. For example, a key feature of all comedies is that they depend upon the resolution of their plots. However, Shakespeare's comedies are distinguishable, as some are classed as comic dramas and others as romantic comedies. In comic drama, there is usually a motif of a place where reality and the unreal merge, the roles of characters are reversed and identities are mistaken or lost. This place may take on the form of a feast or celebration, or it may be presented as a place segregated from the normal society, such as the wood in A Midsummer Night's Dream. When scenes are set in this place, the ordinary rules of life and society do not apply. There is always an experience of chaos, which must be resolved in order for the play to become a true comedy.