English drama at the beginning of the sixteenth century was allegorical, didactic and moralistic; but by the end of the century theater was censured as emotional and even immoral. How could such a change occur? Kent Cartwright suggests that some theories of early Renaissance theater need to be reconsidered. He proposes that humanist drama of the sixteenth century is theatrically exciting and socially significant, and he attempts to integrate popular and humanist values rather than setting them against each other.

Shakespeare's dextrous comedy of two twin masters and two twin servants continually mistaken for one another is both farce and more than farce. The Comedy of Errors examines the interplay between personal and commercial relationships, and the breakdown of social order that follows the disruption of identity. As well as detailed on-page commentary notes, this new edition has a long, illustrated introduction exploring the play's performance and crtitical history, as well as its place in the comic tradition from Classical to modern times.

Shakespeare's dextrous comedy of two twin masters and two twin servants continually mistaken for one another is both farce and more than farce. The Comedy of Errors examines the interplay between personal and commercial relationships, and the breakdown of social order that follows the disruption of identity. As well as detailed on-page commentary notes, this new edition has a long, illustrated introduction exploring the play's performance and crtitical history, as well as its place in the comic tradition from Classical to modern times.

English drama at the beginning of the sixteenth century was allegorical, didactic and moralistic; but by the end of the century theatre was censured as emotional and even immoral. How could such a change occur? Kent Cartwright suggests that some theories of early Renaissance theatre - particularly the theory that Elizabethan plays are best seen in the tradition of morality drama - need to be reconsidered. He proposes instead that humanist drama of the sixteenth century is theatrically exciting - rather than literary, elitist and dull as it has often been seen - and socially significant, and he attempts to integrate popular and humanist values rather than setting them against each other. Taking as examples the plays of Marlowe, Heywood, Lyly and Greene, as well as many by lesser-known dramatists, the book demonstrates the contribution of humanist drama to the theatrical vitality of the sixteenth century.

Shakespeare and the Comedy of Enchantment argues that enchantment constitutes a key emotional and intellectual dimension of Shakespeare's comedies. It thus makes a new claim about the rejuvenating value of comedy for individuals and society. Shakespeare's comedies orchestrate ongoing encounters between the rational and the mysterious, between doubt and fascination, with feelings moved by elements of enchantment that also seem a little ridiculous. In such a drama, lines of causality become complex, and even satisfying endings leave certain matters incomplete and contingent-openings for scrutiny and thought. In addressing enchantment, the book takes exception to the modernist vision of a deterministic 'disenchanted' world. As Shakespeare's action advances, comic mysteries accrue-uncanny coincidences; magical sympathies; inexplicable repetitions; psychic influences; and puzzlements about the meaning of events-all of whose numinous effects linger ambiguously after reason has apparently answered the play's questions. Separate chapters explore the devices, tropes, and motifs of enchantment: magical clowns who alter the action through stop-time interludes; structural repetitions that suggest mysteriously converging, even opaquely providential destinies; locales that oppose magical and protean forces to regulatory and quotidian values; desires, thoughts, and utterances that 'manifest' comically monstrous events; characters who return from the dead, facilitated by the desires of the living; play-endings crossed by harmony and dissonance, with moments of wonder that make possible the mysterious action of forgiveness. Wonder and wondering in Shakespeare's and other comedies, it emerges, become the conditions for new possibilities. Chapters refer extensively to early modern history, Renaissance and modern theories of comedy, treatises on magical science, and contemporaneous Italian and Tudor comedy.

The term "secular" inspires thinking about disenchantment, periodization, modernity, and subjectivity. The essays in Sacred and Secular Transactions in the Age of Shakespeare argue that Shakespeare's plays present "secularization" not only as a historical narrative of progress but also as a hermeneutic process that unleashes complex and often problematic transactions between sacred and secular. These transactions shape ideas about everything from pastoral government and performative language to wonder and the spatial imagination. Thinking about Shakespeare and secularization also involves thinking about how to interpret history and temporality in the contexts of Shakespeare's medieval past, the religious reformations of the sixteenth century, and the critical dispositions that define Shakespeare studies today. These essays reject a necessary opposition between "sacred" and "secular" and instead analyze how such categories intersect. In fresh analyses of plays ranging from Hamlet and The Tempest to All's Well that Ends Well and All Is True, secularization emerges as an interpretive act that explores the cultural protocols of representation within both Shakespeare's plays and the critical domains in which they are studied and taught. The volume's diverse disciplinary perspectives and theoretical approaches shift our focus from literal religion and doctrinal issues to such aspects of early modern culture as theatrical performance, geography, race, architecture, music, and the visual arts.

Why does Shakespearean tragedy continue to move spectators even though Elizabethan philosophical assumptions have faded from belief? Shakespearean Tragedy and Its Double seeks answers in the moment-by-moment dynamics of performance and response, and the Shakespearean text signals those possibilities.

Shakespearean Tragedy and Its Double investigates the poetics of audience response. Approaching tragedy through the rhythms of spectatorial engagement and detachment ("aesthetic distance"), Kent Cartwright provides a performance-oriented and phenomenological perspective. Shakespearean Tragedy and Its Double analyzes the development of the tragic audience as it oscillates between engagement--an immersion in narrative, character, and physical action--and detachment--a consciousness of its own comparative judgments, its doubts, and of acting and theatricality. Cartwright contends that the spectator emerges as a character implied and acted upon by the play. He supports his theory with close readings of individual plays from the perspective of a particular element of spectatorial response: the carnivalesque qualities of Romeo and Juliet; the rhythm of similitude, displacement, and wonder in the audience's relationships to Hamlet; aesthetic distance as scenic structure in Othello; the influence of secondary characters and ensemble acting on the Quarto King Lear; and spectatorship as action itself in Antony and Cleopatra.

Shakespearean Tragedy and Its Double treats the dramatic moment in Shakespearean tragedy as uncommonly charged, various, indeterminate, always negotiating unpredictably between the necessary and the spontaneous. Cartwright argues that, for the audience, the very dynamism of tragedy confers a certain enfranchisement, and the spectator's experience emerges as analogous to, though different from, that of the protagonist. Through its own engagement and detachments the audience becomes the final performer creating the play's meaning.