Showing posts with label subjectivity. Show all posts
Showing posts with label subjectivity. Show all posts

Monday, April 2, 2012

Being and the Self: The Example of English Romanticism

(this is a multimedia podcast I made a few years ago with GarageBand, and serves not only as background for our discussion of Romantic poetry, but also as a model of a multimedia podcast project)

We'll read some poems closely on Tuesday

"I wandered lonely as a cloud," Wordsworth, p. 43
"Mutability," Wordsworth, p. 57
"Kubla Khan," Coleridge, p. 105





Friday, March 2, 2012

Hamlet: "Seems, madam! nay it is; I know not 'seems.'"




Methinks Hamlet does know "seems," and very well.  What about being?

There is so much in this play--revenge, sanity and insanity, the genre of tragedy, family relationships, surveillance and privacy, doing and thinking, corruption and decay- but we are going to focus on how Shakespeare's play sheds light on our enduring questions about the complex relationships between being and seeming--in everyday life, in performance, and as we consider the contemporary film interpretations of Hamlet, in media representations.




HAMLET

Seems, madam! nay it is; I know not 'seems.'
'Tis not alone my inky cloak, good mother,
Nor customary suits of solemn black,
Nor windy suspiration of forced breath,
No, nor the fruitful river in the eye,
Nor the dejected 'havior of the visage,
Together with all forms, moods, shapes of grief,
That can denote me truly: these indeed seem,
For they are actions that a man might play:
But I have that within which passeth show;
These but the trappings and the suits of woe. Act 1, Scene 2


Shakespeare, and the directors of the film interpretations, contrast Laertes with Hamlet.  We pick up at around the 3:20 minute mark, in this clip from the Royal Shakespeare Company film:


and at 4:20 in the Branagh film





HAMLET

O, that this too too solid flesh would melt
Thaw and resolve itself into a dew!
Or that the Everlasting had not fix'd
His canon 'gainst self-slaughter! O God! God!
How weary, stale, flat and unprofitable,
Seem to me all the uses of this world!
Fie on't! ah fie! 'tis an unweeded garden,
That grows to seed; things rank and gross in nature
Possess it merely. That it should come to this!
But two months dead: nay, not so much, not two:
So excellent a king; that was, to this,
Hyperion to a satyr; so loving to my mother
That he might not beteem the winds of heaven
Visit her face too roughly. Heaven and earth!
Must I remember? why, she would hang on him,
As if increase of appetite had grown
By what it fed on: and yet, within a month--
Let me not think on't--Frailty, thy name is woman!--
A little month, or ere those shoes were old
With which she follow'd my poor father's body,
Like Niobe, all tears:--why she, even she--
O, God! a beast, that wants discourse of reason,
Would have mourn'd longer--married with my uncle,
My father's brother, but no more like my father
Than I to Hercules: within a month:
Ere yet the salt of most unrighteous tears
Had left the flushing in her galled eyes,
She married. O, most wicked speed, to post
With such dexterity to incestuous sheets!
It is not nor it cannot come to good:
But break, my heart; for I must hold my tongue.


Laurence Olivier's 1948 performance of Hamlet's soliloquy in Act 1, scene 2


Ethan Hawke's 2000 performance:

In this clip, Patrick Stewart discusses setting Shakespeare in a contemporary or historical context, acting for stage and film, and some issues about performance that are central to our discussions.



Monday, February 6, 2012

The Case for Seeming Over Being: Machiavelli



























In contrast to Plato's discourse on the Republic and belief in the Forms, Machiavelli writes:
for many have pictured republics and principalities which in fact have never been known or seen, because how one lives is so far distant from how one ought to live, that he who neglects what is done for what ought to be done, sooner effects his ruin than his preservation . . . (chapter 15).

Machiavelli's view of goodness in context: "A man who wishes to make a profession of goodness in everything must necessarily come to grief among so many who are not good" (63).

Ch. 18: Machiavelli uses the mythic example of Chiron, the centaur, and the animals of the lion and the fox to illustrate some of the ways a prince must act.

Ultimately, and most importantly for our focus, he concludes:

"It is not, therefore, necessary for a prince to have all the above-named qualities, but it is very necessary to seem to have them" (73).

Ch. 23: Echoing Cicero's warning against flatterers, Machiavelli picks up the question, really, of friendship, and to whom a prince should listen to for counsel.



Friday, February 3, 2012

The Cave, Internal Reality, & Subjectivity

Here are photos of the board from Thursday's seminar.

In case anyone needs to see the drawing of the camel again.