To save content items to your account,
please confirm that you agree to abide by our usage policies.
If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account.
Find out more about saving content to .
To save content items to your Kindle, first ensure firstname.lastname@example.org
is added to your Approved Personal Document E-mail List under your Personal Document Settings
on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part
of your Kindle email address below.
Find out more about saving to your Kindle.
Note you can select to save to either the @free.kindle.com or @kindle.com variations.
‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi.
‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.
The introduction to this volume captures virtue's dizzying variety by explaining its roots in classical ethics, transformation through theological appropriation, and engagement with global wisdom traditions. We propose that the work of Shakespeare patches together virtue's many realizations, active both on the horizontal axis of Aristotelian capacity and dynamism and the vertical axis of Judeo-Christian valuation. Threading together exemplary passages from Shakespeare and previews of the volume's contributions, the introduction proposes that Shakespeare creates virtue ecologies -- worlds that allow for person-affirming capacities to be tested and flourish. Alive to virtue's textual and performative dimensions, we establish a vocabulary and background for the essays that follow.
This volume maps Shakespearean virtue in all its plasticity and variety, providing thirty-eight succinct, wide-ranging essays that reveal a breadth and diversity exceeding any given morality or code of behaviour. Clearly explaining key concepts in the history of ethics and in classical, theological, and global virtue traditions, the collection reveals their presence in the works of Shakespeare in interpersonal, civic, and ecological scenes of action. Paying close attention to individual identity and social environment, chapters also consider how the virtuous horizons broached in Shakespearean drama have been tested anew by the plays' global travels and fresh encounters with different traditions. Including sections on global wisdom, performance and pedagogy, this handbook affirms virtue as a resource for humanistic education and the building of human capacity.
In earlier eras, “dwell” and “dwelling” were not especially literary words. Variations occur more than eighty times in the plays of Shakespeare, and his clown Audrey in As You Like It would not have called it “poetical”: “I do not know what ‘poetical’ is. Is it honest in deed and word? Is it a true thing?” (III.iii.14–15). Today, “dwell” and “dwelling” have indeed become “poetical,” thanks to their frequent appearance in the King James Bible and the impact of Martin Heidegger's 1951 essay “Building Dwelling Thinking.” A Google search of “dwelling” yields a mix of etymological and semantic, architectural and legal, and religious and charitable hits, often around housing and hospice, disclosing a zone shaped by literary diction, design discourse, and congregational projects aimed at living (and dying) well. In this chapter, I follow the migrations of dwelling in religion, philosophy, and architecture. I then turn to dwelling in the Book of Jonah and Shakespeare's rewriting of Jonah in his late play Pericles. The arts of dwelling establish human bonds out of and around our requirements for shelter, sustenance, and succor. Acts of dwelling focus on members of the household but extend – or pointedly refuse to extend – to neighbors and strangers. Dwelling cultivates a sense of place while incorporating an awareness of transit into the practices of home-making through stories of arrival and departure, images of plenty and dearth, and scripts of valediction and benediction. In exploring dwelling's work with and on its own limits, I demonstrate a bilateral approach to religion and literature in which each sphere modifies the other in a manner that invites artistic experiment, imaginative recreation, and communal reconstitution. To read religion with and as literature is to approach Scriptural texts in a nonsectarian and postsecular mode; to read literature with and as religion is to access poetic texts not primarily historically or formally, but as offering schemes for cohabitation in a world in which we dwell together, precariously.
In English Old Testaments, the word “dwell” most frequently translates the Hebrew root y-sh-v, which also means “to sit.” Yoshev is attached to acts of sojourning as well as permanent residence; in Genesis 4:20, Yaval is “the father of such as dwell in tents, and of such as have cattle.”