This book throws new light on the issue of the dramatist's religious orientation by dismissing sectarian and one-sided theories, tackling the problem from the angle of the variegated Elizabethan context recently uncovered by modern historians and theatre scholars. It is argued that faith was a quest rather than a quiet certainty for the playwright.

Shakespeare's Hybrid Faith offers a complete review of current scholarship on Shakespeare and religion and a fresh perspective on the vexed question of the dramatist's religious orientation. It throws new light on the issue by dismissing sectarian and one-sided theories, tackling the problem from the angle of the variegated Elizabethan context which modern historians and theatre scholars have recently uncovered. The book - which relies to a large extent on primary material, including archival material (some of which has never been published before) - argues in particular that faith was more of a quest than a quiet certainty for the playwright. Far from being silent on the subject of religion, Shakespeare in fact came back to this issue again and again throughout his career as a poet and dramatist, primarily to find answers to the religious questions that haunted him and his fellow Elizabethans.

For years scholars and others have been trying to out Shakespeare as an ardent Calvinist, a crypto-Catholic, a Puritan-baiter, a secularist, or a devotee of some hybrid faith. In Religion Around Shakespeare, Peter Kaufman sets aside such speculation in favor of considering the historical and religious context surrounding his work. Employing extensive archival research, he aims to assist literary historians who probe the religious discourses, characters, and events that seem to have found places in Shakespeare’s plays and to aid general readers or playgoers developing an interest in the plays’ and playwright’s religious contexts: Catholic, conformist, and reformist. Kaufman argues that sermons preached around Shakespeare and conflicts that left their marks on literature, law, municipal chronicles, and vestry minutes enlivened the world in which (and with which) he worked and can enrich our understanding of the playwright and his plays.

Early modern private prayer is skilled at narrative and drama. In manuals and sermons on how to pray, collections of model prayers, scholarly treatises about biblical petitions, and popular tracts about life crises prompting calls to God, prayer is valued as a powerful agent of change. Model prayers create stories about people in distinct ranks and jobs, with concrete details about real-life situations. These characters may act in play-lets, or appear in the middle of difficulties, or voice a suite of petitions from all sides of a conflict. Thinking of early modern private prayers as dramatic dialogues rather than lyric monologues raises the question of whether play-going and praying were mutually reinforcing practices. Could dramatists deploying prayer on stage rely on having audience members who were already expert at making up roles for themselves in prayer, and who expected their petitions to have the power to intervene in major events? Does prayer's focus on cause and effect structure the historiography of Shakespeare's Henry VI, Richard III, Richard II, Henry V, and Henry VIII?

Shakespeare and Asia brings together innovative scholars from Asia or with Asian connections to explore these matters of East-West and global contexts then and now. The collection ranges from interpretations of Shakespeare’s plays and his relations with other authors like Marlowe and Dickens through Shakespeare and history and ecology to studies of film, opera or scholarship in Japan, Russia, India, Pakistan, Singapore, Taiwan and mainland China. The adaptations of Kozintsev and Kurosawa; Bollywood adaptations of Shakespeare’s plays; different Shakespearean dramas and how they are interpreted, adapted and represented for the local Pakistani audience; the Peking-opera adaptation of Hamlet ; Féng Xiǎogāng’s The Banquet as an adaptation of Hamlet; the ideology of the film, Shakespeare Wallah. Asian adaptations of Hamlet will be at the heart of this volume. Hamlet is also analyzed in light of Oedipus and the Sphinx. Shakespeare is also considered as a historicist and in terms of what influence he has on Chinese writers and historical television. Lear is Here and Cleopatra and Her Fools, two adapted Shakespearean plays on the contemporary Taiwanese stage, are also discussed. This collection also examines in Shakespeare the patriarchal prerogative and notion of violence; carnival and space in the comedies; the exotic and strange; and ecology. The book is rich, ranging and innovative and will contribute to Shakespeare studies, Shakespeare and media and film, Shakespeare and Asia and global Shakespeare.

This balanced and innovative collection explores the relationship of Shakespeare's plays to the changing face of early modern religion, considering the connections between Shakespeare's theatre and the religious past, the religious identities of the present and the deep cultural changes that would shape the future of religion in the modern world.

Before William Shakespeare wrote world-famous plays on the themes of power and political turmoil, the Shakespeare family of Stratford-upon-Avon and their neighbors and friends were plagued by false accusations and feuds with the government — conflicts that shaped Shakespeare's sceptical understanding of the realities of power. This ground-breaking study of the world of the young William Shakespeare in Stratford and Warwickshire discusses many recent archival discoveries to consider three linked families, the Shakespeares, the Dudleys, and the Ardens, and their battles over regional power and government corruption. Robert Dudley, earl of Leicester, and Ambrose Dudley, earl of Warwick, used politics, the law, history, and lineage to establish their authority in Warwickshire and Stratford, challenging political and social structures and collective memory in the region. The resistance of Edward Arden — often claimed as kin to Mary Arden, Shakespeare's mother — and his friends and family culminated in his execution on false treason charges in 1583. By then the Shakespeare family also had direct experience with the London government's power: in 1569, Exchequer informers, backed by influential politicians at Court, accused John Shakespeare, William's father, of illegal wool- dealing and usury. Despite previous claims that John had resolved these charges by 1572, the book's new sources show the Exchequer's continuing demands forced his withdrawal from Stratford politics by 1577, and undermined his business career in the early 1580s, when young William first gained an understanding of his father's troubles. At the same time, Edward Arden's condemnation by the Elizabethan regime proved problematic for the Shakespeares' friends and neighbours, the Quineys, who were accused of maintaining financial connections to the traitorous Ardens — though Stratford people were convinced of their innocence. This complicated community directly impacted Shakespeare's own perspective on local and national politics and social structures, connecting his early experiences in Stratford and Warwickshire with many of the themes later found in his plays.

Mixed Faith and Shared Feeling explores the mutually generative relationship between post-Reformation religious life and London's commercial theaters. It explores the dynamic exchange between the imaginatively transformative capacities of shared theatrical experience, with the particular ideological baggage that individual playgoers bring into the theater. While early modern English drama was shaped by the polyvocal, confessional scene in which it was embedded, Musa Gurnis contends that theater does not simply reflect culture but shapes it. According to Gurnis, shared theatrical experience allowed mixed-faith audiences to vicariously occupy alternative emotional and cognitive perspectives across the confessional spectrum. In looking at individual plays, such as Thomas Middleton's A Game of Chess and Shakespeare's Measure for Measure, Gurnis shows how theatrical process can restructure playgoers' experiences of confessional material and interrupt dominant habits of religious thought. She refutes any assumption that audiences consisted of conforming Church of England Protestants by tracking the complex and changing religious lives of seventy known playgoers. Arguing against work that seeks to draw fixed lines of religious affiliation around individual playwrights or companies, she highlights the common practice of cross-confessional collaboration among playhouse colleagues. Mixed Faith and Shared Feeling demonstrates how post-Reformation representational practices actively reshaped the ways ideologically diverse Londoners accessed the mixture of religious life across the spectrum of beliefs.

A study of remembrance in post-Reformation England in religious and secular artworks and texts by Shakespeare, Milton, and women writers.

Scholars have used Levinas as a lens through which to view many authors and texts, fields of endeavor, and works of art. Yet no book-length work or dedicated volume has brought this thoughtful lens to bear in a sustained discussion of the works of Shakespeare. It should not surprise anyone that Levinas identified his own thinking as Shakespearean. "The play's the thing" for both, or put differently, the observation of intersubjectivity is. What may surprise and indeed delight all learned readers is to consider what we might yet gain from considering each in light of the other. Comprising leading scholars in philosophy and literature, Of Levinas and Shakespeare: "To See Another Thus" is the first book-length work to treat both great thinkers. Lear, Hamlet, and Macbeth dominate the discussion; however, essays also address Cymbeline, The Merchant of Venice, and even poetry, such as Venus and Adonis. Volume editors planned and contributors deliver a thorough treatment from multiple perspectives, yet none intends this volume to be the last word on the subject; rather, they would have it be a provocation to further discussion, an enticement for richer enjoyment, and an invitation for deeper contemplation of Levinas and Shakespeare.