Joanna Baillie's Theory of Tragedy

IF 0.4 4区 社会学 N/A HUMANITIES, MULTIDISCIPLINARY
Alison Stone
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Abstract

Joanna Baillie (1762–1851) came to fame in 1798 with the first volume of her Plays on the Passions, which included her theoretical account of drama, including tragedy. This article reconstructs Baillie's theory of tragedy and shows how the theory informs the design of the Plays on the Passions. For Baillie, all human beings have powerful and dangerous passions that we need to learn to regulate. Tragedy can help with this and can serve an educative purpose by presenting us with narratives in which the protagonists repeatedly fail to check the growth of a particular passion, such as jealousy or hatred. We witness this passion gain more and more hold over the character's mind until they are destroyed. This offers a warning and motivates us to watch out for the growth of our own passions and keep them in check. Baillie's theory of tragedy is original and combines a moral orientation, a voluntarist belief in free will, and optimism about the human condition. For her, the sufferings undergone by tragic characters could have been avoided had the characters made better choices. Thus the message of tragedy is not that suffering is inescapable but that suffering can be minimized if we cultivate self-knowledge and emotional self-control.
乔安娜-贝利的悲剧理论
乔安娜-贝利(Joanna Baillie,1762-1851 年)于 1798 年凭借《激情戏》第一卷成名,其中包括她对戏剧(包括悲剧)的理论阐述。本文重构了贝利的悲剧理论,并展示了该理论是如何指导《激情戏剧》的设计的。在贝利看来,人类都有强大而危险的激情,我们需要学会调节。悲剧可以帮助我们做到这一点,并通过向我们展示主人公屡次未能抑制特定激情(如嫉妒或仇恨)增长的叙事来达到教育目的。我们目睹这种激情越来越多地控制着人物的思想,直到他们被毁灭。这给我们敲响了警钟,促使我们警惕自己激情的膨胀并加以控制。贝利的悲剧理论具有独创性,将道德取向、对自由意志的意志主义信念以及对人类境况的乐观主义结合在一起。在她看来,如果悲剧人物做出更好的选择,他们所遭受的苦难是可以避免的。因此,悲剧所要传达的信息并不是苦难是不可避免的,而是如果我们培养自知之明和情绪自控能力,苦难是可以最小化的。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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来源期刊
JOURNAL OF AESTHETIC EDUCATION
JOURNAL OF AESTHETIC EDUCATION HUMANITIES, MULTIDISCIPLINARY-
CiteScore
0.50
自引率
20.00%
发文量
0
期刊介绍: The Journal of Aesthetic Education (JAE) is a highly respected interdisciplinary journal that focuses on clarifying the issues of aesthetic education understood in its most extensive meaning. The journal thus welcomes articles on philosophical aesthetics and education, to problem areas in education critical to arts and humanities at all institutional levels; to an understanding of the aesthetic import of the new communications media and environmental aesthetics; and to an understanding of the aesthetic character of humanistic disciplines. The journal is a valuable resource not only to educators, but also to philosophers, art critics and art historians.
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