By John Morreall
Comedy, tragedy, and faith were intertwined seeing that historic Greece, the place comedy and tragedy arose as non secular rituals. This groundbreaking ebook analyzes the worldviews of tragedy and comedy, and compares every one with the world's significant religions. Morreall contrasts the tragic and comedian alongside twenty mental and social dimensions and makes use of those to research either jap and Western traditions. even though no faith embodies a in basic terms tragic or comedian imaginative and prescient of existence, a few are ordinarily tragic and others in general comedian. In japanese religions, Morreall unearths no powerful tragic imaginative and prescient yet does locate major comedian gains, specifically in Taoism and Zen Buddhism. within the Western monotheistic culture, there are a few comedian positive aspects within the early Bible, yet by way of the past due Hebrew Bible, the tragic imaginative and prescient dominates. millennia have performed little to opposite that tragic imaginative and prescient in Judaism. Christianity, nonetheless, has proven either tragic and comedian features-Morreall writes of the Calvinist imaginative and prescient and the Franciscan vision-but within the modern period comedian positive aspects have come to dominate. the writer additionally explores Islam, and unearths it has neither a comic book nor a sad imaginative and prescient. And, between new religions, these which emphasize the non-public self come just about having an solely comedian imaginative and prescient of existence.
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Additional info for Comedy, tragedy, and religion
Anti-Tragic and Anti-Comic Features In religions we can find not only pro-tragic and pro-comic features, but anti-tragic and anti-comic features. We have not constructed lists of these features, but we might note that there is at least one anti-tragic feature and one anti-comic feature found in most religions. The anti-tragic feature is that similar to all social institutions, religions do not encourage the focus on the individual that the tragic vision does. To survive as social institutions, religions simply could not encourage their members to be loners in the way many tragic heroes are.
Previous page page_39 If you like this book, buy it! 06] next page > page_41 page_41 < previous page next page > Page 41 Chapter 5 The Tragic and the Comic Visions in Religions Having explored in detail the tragic and the comic visions of life, we are now in a position to consider them in relation to the world's religions. In the first chapter we traced some basic connections between religion and tragedy and comedy. Tragedy and comedy began as religious rituals, and like religions focus on the problematic side of life.
Often what makes characters' suffering tragic is precisely that they respond to problems with self-concerned horror, anger, or self-pity, rather than turning to others for support. Now, there is a certain satisfaction in such "Woe is me" emotionswe get to focus all our attention on ourselves and what is important to us. Standing alone against the world can produce powerful feelings of self-worth. Such emotions can make tragic heroes, and vicariously audiences, feel noble, valorous, even martyrlike.