By the same authors

Afterword

Research output: Chapter in Book/Report/Conference proceedingChapter

Standard

Afterword. / Cummings, Brian.

Shakespeare and Early Modern Religion. Cambridge : Cambridge University Press, 2015. p. 300-304.

Research output: Chapter in Book/Report/Conference proceedingChapter

Harvard

Cummings, B 2015, Afterword. in Shakespeare and Early Modern Religion. Cambridge University Press, Cambridge, pp. 300-304. https://doi.org/10.1017/CBO9781139208147.018

APA

Cummings, B. (2015). Afterword. In Shakespeare and Early Modern Religion (pp. 300-304). Cambridge University Press. https://doi.org/10.1017/CBO9781139208147.018

Vancouver

Cummings B. Afterword. In Shakespeare and Early Modern Religion. Cambridge: Cambridge University Press. 2015. p. 300-304 https://doi.org/10.1017/CBO9781139208147.018

Author

Cummings, Brian. / Afterword. Shakespeare and Early Modern Religion. Cambridge : Cambridge University Press, 2015. pp. 300-304

Bibtex - Download

@inbook{63de48c1ad28460399d49d2060828103,
title = "Afterword",
abstract = "In 1998 Harold Bloom described Shakespeare{\^a}€{\texttrademark}s works as a {\^a}€{\oe} secular scripture.{\^a}€whatever view may be held about Bloom{\^a}€{\texttrademark}s general theory about Shakespeare and the invention of the {\^a}€{\oe} human,{\^a}€He sums up a twentieth century consensus that is eloquently and compellingly expressed in 1904 by A. C. Bradley in his classic work, Shakespearean Tragedy The Elizabethan drama was almost wholly secular; and while Shakespeare was writing he practically confined his view to the world of non-theological observation and thought, so that he represents it substantially in one and the same way whether the period of the story is pre-Christian or Christian. Throughout the twentieth century the prevailing view of Shakespeare was that he was to be interpreted and studied outside of a religious context, that he saw the world in a {\^a}€{\oe}non-theological{\^a}€Way. In part, as in Bradley, this was an observational stance based on a reading of the texts. None of Shakespeare{\^a}€{\texttrademark}s plays takes a biblical subject, for instance, for its plot. There is no outwardly devotional or doctrinal theme. However, Bradley also participated in a theory of literature that increasing rigidity founded it self on a division between the secular and the religious. This was not, in Bradley{\^a}€{\texttrademark}s case, out of any antireligious bias. In 1907{\^a}€”8 he delivered the Gifford Lectures at Glasgow on the subject of {\^a}€{\oe}Ideals of Religion.{\^a}€ Through an exploration of spirit, mind, idealism, truth, reality, and good and evil, he aimed to understand what religion is, and what human needs it seeks to satisfy. However, it was part of Bradley{\^a}€{\texttrademark}s religious idealism to distinguish firmly in a philosophical sense between poetry and religion.",
author = "Brian Cummings",
year = "2015",
month = jan,
day = "1",
doi = "10.1017/CBO9781139208147.018",
language = "English",
isbn = "9781139208147",
pages = "300--304",
booktitle = "Shakespeare and Early Modern Religion",
publisher = "Cambridge University Press",

}

RIS (suitable for import to EndNote) - Download

TY - CHAP

T1 - Afterword

AU - Cummings, Brian

PY - 2015/1/1

Y1 - 2015/1/1

N2 - In 1998 Harold Bloom described Shakespeare’s works as a “ secular scripture.â€whatever view may be held about Bloom’s general theory about Shakespeare and the invention of the “ human,â€He sums up a twentieth century consensus that is eloquently and compellingly expressed in 1904 by A. C. Bradley in his classic work, Shakespearean Tragedy The Elizabethan drama was almost wholly secular; and while Shakespeare was writing he practically confined his view to the world of non-theological observation and thought, so that he represents it substantially in one and the same way whether the period of the story is pre-Christian or Christian. Throughout the twentieth century the prevailing view of Shakespeare was that he was to be interpreted and studied outside of a religious context, that he saw the world in a “non-theologicalâ€Way. In part, as in Bradley, this was an observational stance based on a reading of the texts. None of Shakespeare’s plays takes a biblical subject, for instance, for its plot. There is no outwardly devotional or doctrinal theme. However, Bradley also participated in a theory of literature that increasing rigidity founded it self on a division between the secular and the religious. This was not, in Bradley’s case, out of any antireligious bias. In 1907—8 he delivered the Gifford Lectures at Glasgow on the subject of “Ideals of Religion.†Through an exploration of spirit, mind, idealism, truth, reality, and good and evil, he aimed to understand what religion is, and what human needs it seeks to satisfy. However, it was part of Bradley’s religious idealism to distinguish firmly in a philosophical sense between poetry and religion.

AB - In 1998 Harold Bloom described Shakespeare’s works as a “ secular scripture.â€whatever view may be held about Bloom’s general theory about Shakespeare and the invention of the “ human,â€He sums up a twentieth century consensus that is eloquently and compellingly expressed in 1904 by A. C. Bradley in his classic work, Shakespearean Tragedy The Elizabethan drama was almost wholly secular; and while Shakespeare was writing he practically confined his view to the world of non-theological observation and thought, so that he represents it substantially in one and the same way whether the period of the story is pre-Christian or Christian. Throughout the twentieth century the prevailing view of Shakespeare was that he was to be interpreted and studied outside of a religious context, that he saw the world in a “non-theologicalâ€Way. In part, as in Bradley, this was an observational stance based on a reading of the texts. None of Shakespeare’s plays takes a biblical subject, for instance, for its plot. There is no outwardly devotional or doctrinal theme. However, Bradley also participated in a theory of literature that increasing rigidity founded it self on a division between the secular and the religious. This was not, in Bradley’s case, out of any antireligious bias. In 1907—8 he delivered the Gifford Lectures at Glasgow on the subject of “Ideals of Religion.†Through an exploration of spirit, mind, idealism, truth, reality, and good and evil, he aimed to understand what religion is, and what human needs it seeks to satisfy. However, it was part of Bradley’s religious idealism to distinguish firmly in a philosophical sense between poetry and religion.

UR - http://www.scopus.com/inward/record.url?scp=84953889218&partnerID=8YFLogxK

U2 - 10.1017/CBO9781139208147.018

DO - 10.1017/CBO9781139208147.018

M3 - Chapter

AN - SCOPUS:84953889218

SN - 9781139208147

SP - 300

EP - 304

BT - Shakespeare and Early Modern Religion

PB - Cambridge University Press

CY - Cambridge

ER -