Search This Blog

Friday, January 7, 2022

William Shakespeare

From Wikipedia, the free encyclopedia

William Shakespeare
Shakespeare.jpg
Born
Baptised26 April 1564
Died23 April 1616 (aged 52)
Stratford-upon-Avon, England
Resting placeChurch of the Holy Trinity, Stratford-upon-Avon
Occupation
  • Playwright
  • poet
  • actor
Years activec. 1585–1613
Era
MovementEnglish Renaissance
Spouse(s)
(m. 1582)
Children
Parents
Signature
William Shakespeare Signature.svg

William Shakespeare (bapt. 26 April 1564 – 23 April 1616) was an English playwright, poet and actor, widely regarded as the greatest writer in the English language and the world's greatest dramatist. He is often called England's national poet and the "Bard of Avon" (or simply "the Bard"). His extant works, including collaborations, consist of some 39 plays, 154 sonnets, three long narrative poems, and a few other verses, some of uncertain authorship. His plays have been translated into every major living language and are performed more often than those of any other playwright. They continue to be studied and reinterpreted.

Shakespeare was born and raised in Stratford-upon-Avon, Warwickshire. At the age of 18, he married Anne Hathaway, with whom he had three children: Susanna and twins Hamnet and Judith. Sometime between 1585 and 1592, he began a successful career in London as an actor, writer, and part-owner of a playing company called the Lord Chamberlain's Men, later known as the King's Men. At age 49 (around 1613), he appears to have retired to Stratford, where he died three years later. Few records of Shakespeare's private life survive; this has stimulated considerable speculation about such matters as his physical appearance, his sexuality, his religious beliefs and whether the works attributed to him were written by others.

Shakespeare produced most of his known works between 1589 and 1613. His early plays were primarily comedies and histories and are regarded as some of the best work produced in these genres. He then wrote mainly tragedies until 1608, among them Hamlet, Romeo and Juliet, Othello, King Lear, and Macbeth, all considered to be among the finest works in the English language. In the last phase of his life, he wrote tragicomedies (also known as romances) and collaborated with other playwrights.

Many of Shakespeare's plays were published in editions of varying quality and accuracy in his lifetime. However, in 1623, two fellow actors and friends of Shakespeare's, John Heminges and Henry Condell, published a more definitive text known as the First Folio, a posthumous collected edition of Shakespeare's dramatic works that included all but two of his plays. Its Preface was a prescient poem by Ben Jonson that hailed Shakespeare with the now famous epithet: "not of an age, but for all time".

Life

Early life

Shakespeare was the son of John Shakespeare, an alderman and a successful glover (glove-maker) originally from Snitterfield in Warwickshire, and Mary Arden, the daughter of an affluent landowning family. He was born in Stratford-upon-Avon, where he was baptised on 26 April 1564. His date of birth is unknown, but is traditionally observed on 23 April, Saint George's Day. This date, which can be traced to William Oldys and George Steevens, has proved appealing to biographers because Shakespeare died on the same date in 1616. He was the third of eight children, and the eldest surviving son.

Although no attendance records for the period survive, most biographers agree that Shakespeare was probably educated at the King's New School in Stratford, a free school chartered in 1553, about a quarter-mile (400 m) from his home. Grammar schools varied in quality during the Elizabethan era, but grammar school curricula were largely similar: the basic Latin text was standardised by royal decree, and the school would have provided an intensive education in grammar based upon Latin classical authors.

At the age of 18, Shakespeare married 26-year-old Anne Hathaway. The consistory court of the Diocese of Worcester issued a marriage licence on 27 November 1582. The next day, two of Hathaway's neighbours posted bonds guaranteeing that no lawful claims impeded the marriage. The ceremony may have been arranged in some haste since the Worcester chancellor allowed the marriage banns to be read once instead of the usual three times, and six months after the marriage Anne gave birth to a daughter, Susanna, baptised 26 May 1583. Twins, son Hamnet and daughter Judith, followed almost two years later and were baptised 2 February 1585. Hamnet died of unknown causes at the age of 11 and was buried 11 August 1596.

Shakespeare's coat of arms, as it appears on the rough draft of the application to grant a coat-of-arms to John Shakespeare. It features a spear as a pun on the family name.

After the birth of the twins, Shakespeare left few historical traces until he is mentioned as part of the London theatre scene in 1592. The exception is the appearance of his name in the "complaints bill" of a law case before the Queen's Bench court at Westminster dated Michaelmas Term 1588 and 9 October 1589. Scholars refer to the years between 1585 and 1592 as Shakespeare's "lost years". Biographers attempting to account for this period have reported many apocryphal stories. Nicholas Rowe, Shakespeare's first biographer, recounted a Stratford legend that Shakespeare fled the town for London to escape prosecution for deer poaching in the estate of local squire Thomas Lucy. Shakespeare is also supposed to have taken his revenge on Lucy by writing a scurrilous ballad about him. Another 18th-century story has Shakespeare starting his theatrical career minding the horses of theatre patrons in London. John Aubrey reported that Shakespeare had been a country schoolmaster. Some 20th-century scholars suggested that Shakespeare may have been employed as a schoolmaster by Alexander Hoghton of Lancashire, a Catholic landowner who named a certain "William Shakeshafte" in his will. Little evidence substantiates such stories other than hearsay collected after his death, and Shakeshafte was a common name in the Lancashire area.

London and theatrical career

It is not known definitively when Shakespeare began writing, but contemporary allusions and records of performances show that several of his plays were on the London stage by 1592. By then, he was sufficiently known in London to be attacked in print by the playwright Robert Greene in his Groats-Worth of Wit:

... there is an upstart Crow, beautified with our feathers, that with his Tiger's heart wrapped in a Player's hide, supposes he is as well able to bombast out a blank verse as the best of you: and being an absolute Johannes factotum, is in his own conceit the only Shake-scene in a country.

Scholars differ on the exact meaning of Greene's words, but most agree that Greene was accusing Shakespeare of reaching above his rank in trying to match such university-educated writers as Christopher Marlowe, Thomas Nashe, and Greene himself (the so-called "University Wits"). The italicised phrase parodying the line "Oh, tiger's heart wrapped in a woman's hide" from Shakespeare's Henry VI, Part 3, along with the pun "Shake-scene", clearly identify Shakespeare as Greene's target. As used here, Johannes Factotum ("Jack of all trades") refers to a second-rate tinkerer with the work of others, rather than the more common "universal genius".

Greene's attack is the earliest surviving mention of Shakespeare's work in the theatre. Biographers suggest that his career may have begun any time from the mid-1580s to just before Greene's remarks. After 1594, Shakespeare's plays were performed only by the Lord Chamberlain's Men, a company owned by a group of players, including Shakespeare, that soon became the leading playing company in London. After the death of Queen Elizabeth in 1603, the company was awarded a royal patent by the new King James I, and changed its name to the King's Men.

"All the world's a stage,
and all the men and women merely players:
they have their exits and their entrances;
and one man in his time plays many parts ..."

As You Like It, Act II, Scene 7, 139–142

In 1599, a partnership of members of the company built their own theatre on the south bank of the River Thames, which they named the Globe. In 1608, the partnership also took over the Blackfriars indoor theatre. Extant records of Shakespeare's property purchases and investments indicate that his association with the company made him a wealthy man, and in 1597, he bought the second-largest house in Stratford, New Place, and in 1605, invested in a share of the parish tithes in Stratford.

Some of Shakespeare's plays were published in quarto editions, beginning in 1594, and by 1598, his name had become a selling point and began to appear on the title pages. Shakespeare continued to act in his own and other plays after his success as a playwright. The 1616 edition of Ben Jonson's Works names him on the cast lists for Every Man in His Humour (1598) and Sejanus His Fall (1603). The absence of his name from the 1605 cast list for Jonson's Volpone is taken by some scholars as a sign that his acting career was nearing its end. The First Folio of 1623, however, lists Shakespeare as one of "the Principal Actors in all these Plays", some of which were first staged after Volpone, although one cannot know for certain which roles he played. In 1610, John Davies of Hereford wrote that "good Will" played "kingly" roles. In 1709, Rowe passed down a tradition that Shakespeare played the ghost of Hamlet's father. Later traditions maintain that he also played Adam in As You Like It, and the Chorus in Henry V, though scholars doubt the sources of that information.

Throughout his career, Shakespeare divided his time between London and Stratford. In 1596, the year before he bought New Place as his family home in Stratford, Shakespeare was living in the parish of St. Helen's, Bishopsgate, north of the River Thames. He moved across the river to Southwark by 1599, the same year his company constructed the Globe Theatre there. By 1604, he had moved north of the river again, to an area north of St Paul's Cathedral with many fine houses. There, he rented rooms from a French Huguenot named Christopher Mountjoy, a maker of women's wigs and other headgear.

Later years and death

Shakespeare's funerary monument in Stratford-upon-Avon

Rowe was the first biographer to record the tradition, repeated by Johnson, that Shakespeare retired to Stratford "some years before his death". He was still working as an actor in London in 1608; in an answer to the sharers' petition in 1635, Cuthbert Burbage stated that after purchasing the lease of the Blackfriars Theatre in 1608 from Henry Evans, the King's Men "placed men players" there, "which were Heminges, Condell, Shakespeare, etc.". However, it is perhaps relevant that the bubonic plague raged in London throughout 1609. The London public playhouses were repeatedly closed during extended outbreaks of the plague (a total of over 60 months closure between May 1603 and February 1610), which meant there was often no acting work. Retirement from all work was uncommon at that time. Shakespeare continued to visit London during the years 1611–1614. In 1612, he was called as a witness in Bellott v Mountjoy, a court case concerning the marriage settlement of Mountjoy's daughter, Mary. In March 1613, he bought a gatehouse in the former Blackfriars priory; and from November 1614, he was in London for several weeks with his son-in-law, John Hall. After 1610, Shakespeare wrote fewer plays, and none are attributed to him after 1613. His last three plays were collaborations, probably with John Fletcher, who succeeded him as the house playwright of the King's Men. He retired in 1613, before the Globe Theatre burned down during the performance of Henry VIII on 29 June.

Shakespeare died on 23 April 1616, at the age of 52. He died within a month of signing his will, a document which he begins by describing himself as being in "perfect health". No extant contemporary source explains how or why he died. Half a century later, John Ward, the vicar of Stratford, wrote in his notebook: "Shakespeare, Drayton, and Ben Jonson had a merry meeting and, it seems, drank too hard, for Shakespeare died of a fever there contracted", not an impossible scenario since Shakespeare knew Jonson and Drayton. Of the tributes from fellow authors, one refers to his relatively sudden death: "We wondered, Shakespeare, that thou went'st so soon / From the world's stage to the grave's tiring room."

Holy Trinity Church, Stratford-upon-Avon, where Shakespeare was baptised and is buried

He was survived by his wife and two daughters. Susanna had married a physician, John Hall, in 1607, and Judith had married Thomas Quiney, a vintner, two months before Shakespeare's death. Shakespeare signed his last will and testament on 25 March 1616; the following day, his new son-in-law, Thomas Quiney was found guilty of fathering an illegitimate son by Margaret Wheeler, who had died during childbirth. Thomas was ordered by the church court to do public penance, which would have caused much shame and embarrassment for the Shakespeare family.

Shakespeare bequeathed the bulk of his large estate to his elder daughter Susanna under stipulations that she pass it down intact to "the first son of her body". The Quineys had three children, all of whom died without marrying. The Halls had one child, Elizabeth, who married twice but died without children in 1670, ending Shakespeare's direct line. Shakespeare's will scarcely mentions his wife, Anne, who was probably entitled to one-third of his estate automatically. He did make a point, however, of leaving her "my second best bed", a bequest that has led to much speculation. Some scholars see the bequest as an insult to Anne, whereas others believe that the second-best bed would have been the matrimonial bed and therefore rich in significance.

Shakespeare's grave, next to those of Anne Shakespeare, his wife, and Thomas Nash, the husband of his granddaughter

Shakespeare was buried in the chancel of the Holy Trinity Church two days after his death. The epitaph carved into the stone slab covering his grave includes a curse against moving his bones, which was carefully avoided during restoration of the church in 2008:

Good frend for Iesvs sake forbeare,
To digg the dvst encloased heare.
Bleste be yͤ man yͭ spares thes stones,
And cvrst be he yͭ moves my bones.

(Modern spelling: Good friend, for Jesus' sake forbear, / To dig the dust enclosed here. / Blessed be the man that spares these stones, / And cursed be he that moves my bones.)

Some time before 1623, a funerary monument was erected in his memory on the north wall, with a half-effigy of him in the act of writing. Its plaque compares him to Nestor, Socrates, and Virgil. In 1623, in conjunction with the publication of the First Folio, the Droeshout engraving was published.

Shakespeare has been commemorated in many statues and memorials around the world, including funeral monuments in Southwark Cathedral and Poets' Corner in Westminster Abbey.

Plays

Procession of Characters from Shakespeare's Plays by an unknown 19th-century artist

Most playwrights of the period typically collaborated with others at some point, and critics agree that Shakespeare did the same, mostly early and late in his career.

The first recorded works of Shakespeare are Richard III and the three parts of Henry VI, written in the early 1590s during a vogue for historical drama. Shakespeare's plays are difficult to date precisely, however, and studies of the texts suggest that Titus Andronicus, The Comedy of Errors, The Taming of the Shrew, and The Two Gentlemen of Verona may also belong to Shakespeare's earliest period. His first histories, which draw heavily on the 1587 edition of Raphael Holinshed's Chronicles of England, Scotland, and Ireland, dramatise the destructive results of weak or corrupt rule and have been interpreted as a justification for the origins of the Tudor dynasty. The early plays were influenced by the works of other Elizabethan dramatists, especially Thomas Kyd and Christopher Marlowe, by the traditions of medieval drama, and by the plays of Seneca. The Comedy of Errors was also based on classical models, but no source for The Taming of the Shrew has been found, though it is related to a separate play of the same name and may have derived from a folk story. Like The Two Gentlemen of Verona, in which two friends appear to approve of rape, the Shrew's story of the taming of a woman's independent spirit by a man sometimes troubles modern critics, directors, and audiences.

Oberon, Titania and Puck with Fairies Dancing. By William Blake, c. 1786. Tate Britain.

Shakespeare's early classical and Italianate comedies, containing tight double plots and precise comic sequences, give way in the mid-1590s to the romantic atmosphere of his most acclaimed comedies. A Midsummer Night's Dream is a witty mixture of romance, fairy magic, and comic lowlife scenes. Shakespeare's next comedy, the equally romantic Merchant of Venice, contains a portrayal of the vengeful Jewish moneylender Shylock, which reflects Elizabethan views but may appear derogatory to modern audiences. The wit and wordplay of Much Ado About Nothing, the charming rural setting of As You Like It, and the lively merrymaking of Twelfth Night complete Shakespeare's sequence of great comedies. After the lyrical Richard II, written almost entirely in verse, Shakespeare introduced prose comedy into the histories of the late 1590s, Henry IV, parts 1 and 2, and Henry V. His characters become more complex and tender as he switches deftly between comic and serious scenes, prose and poetry, and achieves the narrative variety of his mature work. This period begins and ends with two tragedies: Romeo and Juliet, the famous romantic tragedy of sexually charged adolescence, love, and death; and Julius Caesar—based on Sir Thomas North's 1579 translation of Plutarch's Parallel Lives—which introduced a new kind of drama. According to Shakespearean scholar James Shapiro, in Julius Caesar, "the various strands of politics, character, inwardness, contemporary events, even Shakespeare's own reflections on the act of writing, began to infuse each other".

Hamlet, Horatio, Marcellus, and the Ghost of Hamlet's Father. Henry Fuseli, 1780–1785. Kunsthaus Zürich.

In the early 17th century, Shakespeare wrote the so-called "problem plays" Measure for Measure, Troilus and Cressida, and All's Well That Ends Well and a number of his best known tragedies. Many critics believe that Shakespeare's greatest tragedies represent the peak of his art. The titular hero of one of Shakespeare's greatest tragedies, Hamlet, has probably been discussed more than any other Shakespearean character, especially for his famous soliloquy which begins "To be or not to be; that is the question". Unlike the introverted Hamlet, whose fatal flaw is hesitation, the heroes of the tragedies that followed, Othello and King Lear, are undone by hasty errors of judgement. The plots of Shakespeare's tragedies often hinge on such fatal errors or flaws, which overturn order and destroy the hero and those he loves. In Othello, the villain Iago stokes Othello's sexual jealousy to the point where he murders the innocent wife who loves him. In King Lear, the old king commits the tragic error of giving up his powers, initiating the events which lead to the torture and blinding of the Earl of Gloucester and the murder of Lear's youngest daughter Cordelia. According to the critic Frank Kermode, "the play...offers neither its good characters nor its audience any relief from its cruelty". In Macbeth, the shortest and most compressed of Shakespeare's tragedies, uncontrollable ambition incites Macbeth and his wife, Lady Macbeth, to murder the rightful king and usurp the throne until their own guilt destroys them in turn. In this play, Shakespeare adds a supernatural element to the tragic structure. His last major tragedies, Antony and Cleopatra and Coriolanus, contain some of Shakespeare's finest poetry and were considered his most successful tragedies by the poet and critic T. S. Eliot.

In his final period, Shakespeare turned to romance or tragicomedy and completed three more major plays: Cymbeline, The Winter's Tale, and The Tempest, as well as the collaboration, Pericles, Prince of Tyre. Less bleak than the tragedies, these four plays are graver in tone than the comedies of the 1590s, but they end with reconciliation and the forgiveness of potentially tragic errors. Some commentators have seen this change in mood as evidence of a more serene view of life on Shakespeare's part, but it may merely reflect the theatrical fashion of the day. Shakespeare collaborated on two further surviving plays, Henry VIII and The Two Noble Kinsmen, probably with John Fletcher.

Performances

It is not clear for which companies Shakespeare wrote his early plays. The title page of the 1594 edition of Titus Andronicus reveals that the play had been acted by three different troupes. After the plagues of 1592–93, Shakespeare's plays were performed by his own company at The Theatre and the Curtain in Shoreditch, north of the Thames. Londoners flocked there to see the first part of Henry IV, Leonard Digges recording, "Let but Falstaff come, Hal, Poins, the rest ... and you scarce shall have a room". When the company found themselves in dispute with their landlord, they pulled The Theatre down and used the timbers to construct the Globe Theatre, the first playhouse built by actors for actors, on the south bank of the Thames at Southwark. The Globe opened in autumn 1599, with Julius Caesar one of the first plays staged. Most of Shakespeare's greatest post-1599 plays were written for the Globe, including Hamlet, Othello, and King Lear.

The reconstructed Globe Theatre on the south bank of the River Thames in London

After the Lord Chamberlain's Men were renamed the King's Men in 1603, they entered a special relationship with the new King James. Although the performance records are patchy, the King's Men performed seven of Shakespeare's plays at court between 1 November 1604, and 31 October 1605, including two performances of The Merchant of Venice. After 1608, they performed at the indoor Blackfriars Theatre during the winter and the Globe during the summer. The indoor setting, combined with the Jacobean fashion for lavishly staged masques, allowed Shakespeare to introduce more elaborate stage devices. In Cymbeline, for example, Jupiter descends "in thunder and lightning, sitting upon an eagle: he throws a thunderbolt. The ghosts fall on their knees."

The actors in Shakespeare's company included the famous Richard Burbage, William Kempe, Henry Condell and John Heminges. Burbage played the leading role in the first performances of many of Shakespeare's plays, including Richard III, Hamlet, Othello, and King Lear. The popular comic actor Will Kempe played the servant Peter in Romeo and Juliet and Dogberry in Much Ado About Nothing, among other characters. He was replaced around 1600 by Robert Armin, who played roles such as Touchstone in As You Like It and the fool in King Lear. In 1613, Sir Henry Wotton recorded that Henry VIII "was set forth with many extraordinary circumstances of pomp and ceremony". On 29 June, however, a cannon set fire to the thatch of the Globe and burned the theatre to the ground, an event which pinpoints the date of a Shakespeare play with rare precision.

Textual sources

Title page of the First Folio, 1623. Copper engraving of Shakespeare by Martin Droeshout.

In 1623, John Heminges and Henry Condell, two of Shakespeare's friends from the King's Men, published the First Folio, a collected edition of Shakespeare's plays. It contained 36 texts, including 18 printed for the first time. Many of the plays had already appeared in quarto versions—flimsy books made from sheets of paper folded twice to make four leaves. No evidence suggests that Shakespeare approved these editions, which the First Folio describes as "stol'n and surreptitious copies". Nor did Shakespeare plan or expect his works to survive in any form at all; those works likely would have faded into oblivion but for his friends' spontaneous idea, after his death, to create and publish the First Folio.

Alfred Pollard termed some of the pre-1623 versions as "bad quartos" because of their adapted, paraphrased or garbled texts, which may in places have been reconstructed from memory. Where several versions of a play survive, each differs from the other. The differences may stem from copying or printing errors, from notes by actors or audience members, or from Shakespeare's own papers. In some cases, for example, Hamlet, Troilus and Cressida, and Othello, Shakespeare could have revised the texts between the quarto and folio editions. In the case of King Lear, however, while most modern editions do conflate them, the 1623 folio version is so different from the 1608 quarto that the Oxford Shakespeare prints them both, arguing that they cannot be conflated without confusion.

Poems

In 1593 and 1594, when the theatres were closed because of plague, Shakespeare published two narrative poems on sexual themes, Venus and Adonis and The Rape of Lucrece. He dedicated them to Henry Wriothesley, Earl of Southampton. In Venus and Adonis, an innocent Adonis rejects the sexual advances of Venus; while in The Rape of Lucrece, the virtuous wife Lucrece is raped by the lustful Tarquin. Influenced by Ovid's Metamorphoses, the poems show the guilt and moral confusion that result from uncontrolled lust. Both proved popular and were often reprinted during Shakespeare's lifetime. A third narrative poem, A Lover's Complaint, in which a young woman laments her seduction by a persuasive suitor, was printed in the first edition of the Sonnets in 1609. Most scholars now accept that Shakespeare wrote A Lover's Complaint. Critics consider that its fine qualities are marred by leaden effects. The Phoenix and the Turtle, printed in Robert Chester's 1601 Love's Martyr, mourns the deaths of the legendary phoenix and his lover, the faithful turtle dove. In 1599, two early drafts of sonnets 138 and 144 appeared in The Passionate Pilgrim, published under Shakespeare's name but without his permission.

Sonnets

Title page from 1609 edition of Shake-Speares Sonnets

Published in 1609, the Sonnets were the last of Shakespeare's non-dramatic works to be printed. Scholars are not certain when each of the 154 sonnets was composed, but evidence suggests that Shakespeare wrote sonnets throughout his career for a private readership. Even before the two unauthorised sonnets appeared in The Passionate Pilgrim in 1599, Francis Meres had referred in 1598 to Shakespeare's "sugred Sonnets among his private friends". Few analysts believe that the published collection follows Shakespeare's intended sequence. He seems to have planned two contrasting series: one about uncontrollable lust for a married woman of dark complexion (the "dark lady"), and one about conflicted love for a fair young man (the "fair youth"). It remains unclear if these figures represent real individuals, or if the authorial "I" who addresses them represents Shakespeare himself, though Wordsworth believed that with the sonnets "Shakespeare unlocked his heart".

"Shall I compare thee to a summer's day?
Thou art more lovely and more temperate ..."

—Lines from Shakespeare's Sonnet 18.

The 1609 edition was dedicated to a "Mr. W.H.", credited as "the only begetter" of the poems. It is not known whether this was written by Shakespeare himself or by the publisher, Thomas Thorpe, whose initials appear at the foot of the dedication page; nor is it known who Mr. W.H. was, despite numerous theories, or whether Shakespeare even authorised the publication. Critics praise the Sonnets as a profound meditation on the nature of love, sexual passion, procreation, death, and time.

Style

Shakespeare's first plays were written in the conventional style of the day. He wrote them in a stylised language that does not always spring naturally from the needs of the characters or the drama. The poetry depends on extended, sometimes elaborate metaphors and conceits, and the language is often rhetorical—written for actors to declaim rather than speak. The grand speeches in Titus Andronicus, in the view of some critics, often hold up the action, for example; and the verse in The Two Gentlemen of Verona has been described as stilted.

Pity by William Blake, 1795, Tate Britain, is an illustration of two similes in Macbeth:

"And pity, like a naked new-born babe,
Striding the blast, or heaven's cherubim, hors'd
Upon the sightless couriers of the air."

However, Shakespeare soon began to adapt the traditional styles to his own purposes. The opening soliloquy of Richard III has its roots in the self-declaration of Vice in medieval drama. At the same time, Richard's vivid self-awareness looks forward to the soliloquies of Shakespeare's mature plays. No single play marks a change from the traditional to the freer style. Shakespeare combined the two throughout his career, with Romeo and Juliet perhaps the best example of the mixing of the styles. By the time of Romeo and Juliet, Richard II, and A Midsummer Night's Dream in the mid-1590s, Shakespeare had begun to write a more natural poetry. He increasingly tuned his metaphors and images to the needs of the drama itself.

Shakespeare's standard poetic form was blank verse, composed in iambic pentameter. In practice, this meant that his verse was usually unrhymed and consisted of ten syllables to a line, spoken with a stress on every second syllable. The blank verse of his early plays is quite different from that of his later ones. It is often beautiful, but its sentences tend to start, pause, and finish at the end of lines, with the risk of monotony. Once Shakespeare mastered traditional blank verse, he began to interrupt and vary its flow. This technique releases the new power and flexibility of the poetry in plays such as Julius Caesar and Hamlet. Shakespeare uses it, for example, to convey the turmoil in Hamlet's mind:

Sir, in my heart there was a kind of fighting
That would not let me sleep. Methought I lay
Worse than the mutines in the bilboes. Rashly—
And prais'd be rashness for it—let us know
Our indiscretion sometimes serves us well ...

— Hamlet, Act 5, Scene 2, 4–8

After Hamlet, Shakespeare varied his poetic style further, particularly in the more emotional passages of the late tragedies. The literary critic A. C. Bradley described this style as "more concentrated, rapid, varied, and, in construction, less regular, not seldom twisted or elliptical". In the last phase of his career, Shakespeare adopted many techniques to achieve these effects. These included run-on lines, irregular pauses and stops, and extreme variations in sentence structure and length. In Macbeth, for example, the language darts from one unrelated metaphor or simile to another: "was the hope drunk/ Wherein you dressed yourself?" (1.7.35–38); "... pity, like a naked new-born babe/ Striding the blast, or heaven's cherubim, hors'd/ Upon the sightless couriers of the air ..." (1.7.21–25). The listener is challenged to complete the sense. The late romances, with their shifts in time and surprising turns of plot, inspired a last poetic style in which long and short sentences are set against one another, clauses are piled up, subject and object are reversed, and words are omitted, creating an effect of spontaneity.

Shakespeare combined poetic genius with a practical sense of the theatre. Like all playwrights of the time, he dramatised stories from sources such as Plutarch and Holinshed. He reshaped each plot to create several centres of interest and to show as many sides of a narrative to the audience as possible. This strength of design ensures that a Shakespeare play can survive translation, cutting, and wide interpretation without loss to its core drama. As Shakespeare's mastery grew, he gave his characters clearer and more varied motivations and distinctive patterns of speech. He preserved aspects of his earlier style in the later plays, however. In Shakespeare's late romances, he deliberately returned to a more artificial style, which emphasised the illusion of theatre.

Influence

Macbeth Consulting the Vision of the Armed Head. By Henry Fuseli, 1793–1794. Folger Shakespeare Library, Washington.

Shakespeare's work has made a lasting impression on later theatre and literature. In particular, he expanded the dramatic potential of characterisation, plot, language, and genre. Until Romeo and Juliet, for example, romance had not been viewed as a worthy topic for tragedy. Soliloquies had been used mainly to convey information about characters or events, but Shakespeare used them to explore characters' minds. His work heavily influenced later poetry. The Romantic poets attempted to revive Shakespearean verse drama, though with little success. Critic George Steiner described all English verse dramas from Coleridge to Tennyson as "feeble variations on Shakespearean themes."

Shakespeare influenced novelists such as Thomas Hardy, William Faulkner, and Charles Dickens. The American novelist Herman Melville's soliloquies owe much to Shakespeare; his Captain Ahab in Moby-Dick is a classic tragic hero, inspired by King Lear. Scholars have identified 20,000 pieces of music linked to Shakespeare's works. These include three operas by Giuseppe Verdi, Macbeth, Otello and Falstaff, whose critical standing compares with that of the source plays. Shakespeare has also inspired many painters, including the Romantics and the Pre-Raphaelites. The Swiss Romantic artist Henry Fuseli, a friend of William Blake, even translated Macbeth into German. The psychoanalyst Sigmund Freud drew on Shakespearean psychology, in particular, that of Hamlet, for his theories of human nature.

In Shakespeare's day, English grammar, spelling, and pronunciation were less standardised than they are now, and his use of language helped shape modern English. Samuel Johnson quoted him more often than any other author in his A Dictionary of the English Language, the first serious work of its type. Expressions such as "with bated breath" (Merchant of Venice) and "a foregone conclusion" (Othello) have found their way into everyday English speech.

Shakespeare's influence extends far beyond his native England and the English language. His reception in Germany was particularly significant; as early as the 18th century Shakespeare was widely translated and popularised in Germany, and gradually became a "classic of the German Weimar era;" Christoph Martin Wieland was the first to produce complete translations of Shakespeare's plays in any language. Actor and theatre director Simon Callow writes, "this master, this titan, this genius, so profoundly British and so effortlessly universal, each different culture – German, Italian, Russian – was obliged to respond to the Shakespearean example; for the most part, they embraced it, and him, with joyous abandon, as the possibilities of language and character in action that he celebrated liberated writers across the continent. Some of the most deeply affecting productions of Shakespeare have been non-English, and non-European. He is that unique writer: he has something for everyone."

According to Guinness World Records, Shakespeare remains the world's best-selling playwright, with sales of his plays and poetry believed to have achieved in excess of four billion copies in the almost 400 years since his death. He is also the third most translated author in history.

Critical reputation

"He was not of an age, but for all time."

Ben Jonson

Shakespeare was not revered in his lifetime, but he received a large amount of praise. In 1598, the cleric and author Francis Meres singled him out from a group of English playwrights as "the most excellent" in both comedy and tragedy. The authors of the Parnassus plays at St John's College, Cambridge, numbered him with Chaucer, Gower, and Spenser. In the First Folio, Ben Jonson called Shakespeare the "Soul of the age, the applause, delight, the wonder of our stage", although he had remarked elsewhere that "Shakespeare wanted art" (lacked skill).

Between the Restoration of the monarchy in 1660 and the end of the 17th century, classical ideas were in vogue. As a result, critics of the time mostly rated Shakespeare below John Fletcher and Ben Jonson. Thomas Rymer, for example, condemned Shakespeare for mixing the comic with the tragic. Nevertheless, poet and critic John Dryden rated Shakespeare highly, saying of Jonson, "I admire him, but I love Shakespeare". For several decades, Rymer's view held sway; but during the 18th century, critics began to respond to Shakespeare on his own terms and acclaim what they termed his natural genius. A series of scholarly editions of his work, notably those of Samuel Johnson in 1765 and Edmond Malone in 1790, added to his growing reputation. By 1800, he was firmly enshrined as the national poet. In the 18th and 19th centuries, his reputation also spread abroad. Among those who championed him were the writers Voltaire, Goethe, Stendhal, and Victor Hugo.

A garlanded statue of William Shakespeare in Lincoln Park, Chicago, typical of many created in the 19th and early 20th centuries

During the Romantic era, Shakespeare was praised by the poet and literary philosopher Samuel Taylor Coleridge, and the critic August Wilhelm Schlegel translated his plays in the spirit of German Romanticism. In the 19th century, critical admiration for Shakespeare's genius often bordered on adulation. "This King Shakespeare," the essayist Thomas Carlyle wrote in 1840, "does not he shine, in crowned sovereignty, over us all, as the noblest, gentlest, yet strongest of rallying signs; indestructible". The Victorians produced his plays as lavish spectacles on a grand scale. The playwright and critic George Bernard Shaw mocked the cult of Shakespeare worship as "bardolatry", claiming that the new naturalism of Ibsen's plays had made Shakespeare obsolete.

The modernist revolution in the arts during the early 20th century, far from discarding Shakespeare, eagerly enlisted his work in the service of the avant-garde. The Expressionists in Germany and the Futurists in Moscow mounted productions of his plays. Marxist playwright and director Bertolt Brecht devised an epic theatre under the influence of Shakespeare. The poet and critic T.S. Eliot argued against Shaw that Shakespeare's "primitiveness" in fact made him truly modern. Eliot, along with G. Wilson Knight and the school of New Criticism, led a movement towards a closer reading of Shakespeare's imagery. In the 1950s, a wave of new critical approaches replaced modernism and paved the way for "post-modern" studies of Shakespeare. By the 1980s, Shakespeare studies were open to movements such as structuralism, feminism, New Historicism, African-American studies, and queer studies. Comparing Shakespeare's accomplishments to those of leading figures in philosophy and theology, Harold Bloom wrote: "Shakespeare was larger than Plato and than St. Augustine. He encloses us because we see with his fundamental perceptions."

Works

Classification of the plays

The Plays of William Shakespeare. By Sir John Gilbert, 1849.

Shakespeare's works include the 36 plays printed in the First Folio of 1623, listed according to their folio classification as comedies, histories, and tragedies. Two plays not included in the First Folio, The Two Noble Kinsmen and Pericles, Prince of Tyre, are now accepted as part of the canon, with today's scholars agreeing that Shakespeare made major contributions to the writing of both. No Shakespearean poems were included in the First Folio.

In the late 19th century, Edward Dowden classified four of the late comedies as romances, and though many scholars prefer to call them tragicomedies, Dowden's term is often used. In 1896, Frederick S. Boas coined the term "problem plays" to describe four plays: All's Well That Ends Well, Measure for Measure, Troilus and Cressida, and Hamlet. "Dramas as singular in theme and temper cannot be strictly called comedies or tragedies", he wrote. "We may, therefore, borrow a convenient phrase from the theatre of today and class them together as Shakespeare's problem plays." The term, much debated and sometimes applied to other plays, remains in use, though Hamlet is definitively classed as a tragedy.

Speculation about Shakespeare

Authorship

Around 230 years after Shakespeare's death, doubts began to be expressed about the authorship of the works attributed to him. Proposed alternative candidates include Francis Bacon, Christopher Marlowe, and Edward de Vere, 17th Earl of Oxford. Several "group theories" have also been proposed. Only a small minority of academics believe there is reason to question the traditional attribution, but interest in the subject, particularly the Oxfordian theory of Shakespeare authorship, continues into the 21st century.

Religion

Shakespeare conformed to the official state religion, but his private views on religion have been the subject of debate. Shakespeare's will uses a Protestant formula, and he was a confirmed member of the Church of England, where he was married, his children were baptised, and where he is buried. Some scholars claim that members of Shakespeare's family were Catholics, at a time when practising Catholicism in England was against the law. Shakespeare's mother, Mary Arden, certainly came from a pious Catholic family. The strongest evidence might be a Catholic statement of faith signed by his father, John Shakespeare, found in 1757 in the rafters of his former house in Henley Street. However, the document is now lost and scholars differ as to its authenticity. In 1591, the authorities reported that John Shakespeare had missed church "for fear of process for debt", a common Catholic excuse. In 1606, the name of William's daughter Susanna appears on a list of those who failed to attend Easter communion in Stratford. Other authors argue that there is a lack of evidence about Shakespeare's religious beliefs. Scholars find evidence both for and against Shakespeare's Catholicism, Protestantism, or lack of belief in his plays, but the truth may be impossible to prove.

Sexuality

Few details of Shakespeare's sexuality are known. At 18, he married 26-year-old Anne Hathaway, who was pregnant. Susanna, the first of their three children, was born six months later on 26 May 1583. Over the centuries, some readers have posited that Shakespeare's sonnets are autobiographical, and point to them as evidence of his love for a young man. Others read the same passages as the expression of intense friendship rather than romantic love. The 26 so-called "Dark Lady" sonnets, addressed to a married woman, are taken as evidence of heterosexual liaisons.

Portraiture

No written contemporary description of Shakespeare's physical appearance survives, and no evidence suggests that he ever commissioned a portrait, so the Droeshout engraving, which Ben Jonson approved of as a good likeness, and his Stratford monument provide perhaps the best evidence of his appearance. From the 18th century, the desire for authentic Shakespeare portraits fuelled claims that various surviving pictures depicted Shakespeare. That demand also led to the production of several fake portraits, as well as misattributions, repaintings, and relabelling of portraits of other people.

Why Our Intuition About Sea-Level Rise Is Wrong

A geologist explains that climate change is not just about a global average sea rise.


[[DJS -- Caution:  this article does NOT refute average, global sea level rise.  It only shows that it does not happen as we would intuitively expect. --]]
 
Jerry Mitrovica has been overturning accepted wisdom for decades. A solid Earth geophysicist at Harvard, he studies the internal structure and processes of the Earth, which has implications for fields from climatology to the timing of human migration and even to the search for life on other planets. Early in his career he and colleagues showed that Earth’s tectonic plates not only move from side to side, creating continental drift, but also up and down. By refocusing attention from the horizontal of modern Earth science to the vertical, he helped to found what he has nicknamed postmodern geophysics. Recently Mitrovica has revived and reinvigorated longstanding insights into factors that cause huge geographic variation in sea level, with important implications for the study of climate change today on glaciers and ice sheets.

We caught up with Mitrovica in his airy office next to Harvard’s renowned mineral collection. Though a practiced public speaker and recipient of numerous awards, in person he speaks softly and deflects plaudits. He refers frequently to the colleagues, graduate students, and mentors who have inspired him and contributed to his work.
Grossman_BR-3
Global melting: Though it may seem counterintuitive, melting
glaciers in one area may cause local sea levels to drop—while
causing a rise in sea levels farther away.
 Joe Raedle/Getty Images
Some of your recent research follows from the attraction of ocean water to ice sheets. That seems surprising.

This is just Newton’s law of gravitation applied to the Earth. An ice sheet, like the sun and the moon, produces a gravitational attraction on the surrounding water. There’s no doubt about that.

What happens when a big glacier like the Greenland Ice Sheet melts?

Three things happen. One is that you’re dumping all of this melt water into the ocean. So the mass of the entire ocean would definitely be going up if ice sheets were melting—as they are today. The second thing that happens is that this gravitational attraction that the ice sheet exerts on the surrounding water diminishes. As a consequence, water migrates away from the ice sheet. The third thing is, as the ice sheet melts, the land underneath the ice sheet pops up; it rebounds.

So what is the combined impact of the ice-sheet melt, water flow, and diminished gravity?

Gravity has a very strong effect. So what happens when an ice sheet melts is sea level falls in the vicinity of the melting ice sheet. That is counterintuitive. The question is, how far from the ice sheet do you have to go before the effects of diminished gravity and uplifting crust are small enough that you start to raise sea level? That’s also counterintuitive. It’s 2,000 kilometers away from the ice sheet. So if the Greenland ice sheet were to catastrophically collapse tomorrow, the sea level in Iceland, Newfoundland, Sweden, Norway—all within this 2,000 kilometer radius of the Greenland ice sheet—would fall. It might have a 30 to 50 meter drop at the shore of Greenland. But the farther you get away from Greenland, the greater the price you pay. If the Greenland ice sheet melts, sea level in most of the Southern Hemisphere will increase about 30 percent more than the global average. So this is no small effect.
The last time we were as warm as we are today, the ice sheets that we think of as the least stable disappeared.
What happens with melting in Antarctica?

If the Antarctic ice sheets melt, sea level falls close to Antarctic. But it would rise more than you’d otherwise expect in the Northern Hemisphere. These are known as sea-level fingerprints, because each ice sheet has its own geometry. Greenland produces one geometry of sea level change and the Antarctic has its own. Mountain glaciers have their own fingerprint. This explains a lot of variability in sea level. It’s also a really important opportunity. If you have people denying climate change because they say there’s geographic variation in sea level changes—it doesn’t go up uniformly—you can say, “Well, that is incorrect because ice sheets produce a geographically variable change in sea level when they melt.” You can also use that variability to say this percentage is coming from Greenland, this percentage is coming from the Antarctic, and this percentage is coming from mountain glaciers. You can source the melt. And that’s an important argument from a public-hazard viewpoint.

Why is the source of the melt important?

If you’re living on the U.S. east coast, or Holland, you don’t need to worry what global average sea-level rise is doing. I was in Holland a few summers ago and was trying to convince the Dutch that if the Greenland ice sheet melts, they have less to worry about than the Antarctic ice sheet melting. But it doesn’t register. When I give public talks, people just shake their heads. They don’t believe it when I show this bull’s-eye around the melting [Greenland] ice sheet, which is an area where sea level will fall. Our intuition is built from walking along a shoreline or turning a tap on. It isn’t from considering what would happen if a major large-scale ice sheet melts.
Grossman_BR
RISE AND FALL: A melting ice sheet has two effects on sea
level. Diminished gravitational attraction lowers the sea near
an ice sheet. At the same time, water flowing into the ocean
raises it. So if the Greenland ice sheet collapsed into the sea,
the melt water would dramatically raise global sea levels. But
nearby countries would see sea levels dip.Graphic by Simon
Werdmuller, courtesy of Maureen Raymo.
Why are you so confident that the world’s glaciers, including the polar ice sheets, will keep melting?

One way to understand where we’re heading in this warming world of ours is to run a climate model. The other way is to look to the past and ask what the ice sheets did the last time we were this warm or a little bit warmer. We’re currently in an interglacial—a warm period between glacial cycles. If humans weren’t warming the climate, Earth might be poised to enter into another Ice Age in the future. The last interglacial prior to the present one was about 120,000 years ago. Of course, 120,000 years ago, humans weren’t having any impact on climate. That was natural climatic variability.

What did the ice sheets do the last time the climate was this warm?

The last time we were as warm as we are today, the ice sheets that we think of as the least stable disappeared, albeit over a protracted period. So why should we expect that the issue is going to be any different in the next few hundreds to thousands of years? There’s no reason to believe it, unless we do something to reverse what we’re doing.

OK. So we’d expect warming to cause ice sheets to melt and raise sea level. But what’s the evidence that we’re seeing that now?

The average sea level change in the 20th century was 1.2 millimeters per year. What we’ve seen in the last 20 years is an average of three millimeters per year—that’s a factor of two-and-a-half increase from the 20th century to now. So that’s a nice way to address the skeptic’s argument that it hasn’t changed or that it’s not getting worse. It’s already gotten worse. And if you look back thousands of years, you have a wide range of tools at your disposal. One is eclipse records, and one is the Roman fish tanks.

What do Roman fish tanks tell us about sea levels?

Wealthy Romans at the time of Augustus were building fish holding tanks. The fishermen would come in with the fish, they’d put them there so that the fish were fresh when they ate them—they wanted to keep them alive for a few days or weeks or whatever. The Romans were engineers, so they built these fish tanks at very precise levels relative to sea level at the time. You didn’t want the walls to be too low because at high tide the fish would swim out; you didn’t want it to be too high because you wanted tides to refresh the water within the tanks.

Kurt Lambeck, a professor at the Australian National University, recognized that by looking at the present day elevation of those fish tanks, we could say something about how sea level had changed over the 2,500 years since then. If sea level over the last 2,500 years was going up at the rate that it went up in the 20th century, those fish tanks would be under 4 meters of water—12 feet of water—and I can assure you they’re not. You can see them. You can walk along the coast, they’re visible. What that tells you is that it is impossible that sea level went up by the rates that we saw in the 20th century for any extended period of time earlier than that. Sea level has not gone up over the last 2,500 years like it has in the 20th century.
This is an entirely different way to show that ice sheets are melting.
What can records of Babylonian eclipses 2,500 years ago tell us about climate change?

When we look at eclipse records, we can say “here’s when a Babylonian eclipse was recorded.” Now, I can do a calculation and ask when that Babylonian eclipse should have occurred if the present rotation rate of the Earth had stayed constant in the time between the eclipse and present day. And you can do that for Greek, Arabic, Babylonian, Chinese eclipses, and this is what a professor in the U.K., F. Richard Stephenson, did. He tabulated, as others did before him, a large suite of such eclipses that show a clear slowing of the Earth’s rotation rate over the last few thousand years. Say you have two clocks synchronized 2,500 years ago. One kept time perfectly and the other was connected to the Earth whose rotation rate was slowing. Over 2,500 years, they would go out of sync by about four hours. That’s kind of the level of slowing. So what we know is that the Earth’s rotation rate has slowed over the last 2,500 years. But the Earth’s slowing isn’t what we would predict exactly.

Why would you expect the Earth’s rotation to slow at all?

I just published this paper in Science Advances on something called Munk’s Enigma. What we showed is that it comes from three different effects. One is what’s known as “tidal dissipation.” Tides crash into the shoreline and each time they do they dissipate energy, and for a variety of reasons they slow the Earth’s rotation. Another thing we talk about is that there is a very subtle coupling between the core of the Earth, which is iron, and the rocky part of the Earth, the mantle, which acts to change the Earth’s rotation rate we see sitting on the surface of the planet.

Is it like the friction of the fluid in a car’s a transmission; it has to do with how viscous the connection is between the inner and outer parts of the planet?

It’s not friction, but it’s pretty darn close. It’s the fact that you’ve got one fluid moving against another fluid that’s moving at a different rate. If they come out of sync, their rates will influence each other. But it is as you say, a connection.

So, this is another effect. We have the tides crashing in and what geophysicists would call core-mantle coupling. We can predict both of those pretty accurately, but you’re still left with a difference and that difference is due to the ice age and we model that. We’ve got tidal dissipation, core-mantle coupling, and now we add the Ice Age Effect, which I’m the expert on. And lo and behold, when I add that to these other two effects, I get precisely the four-hour slowing I saw.
 
What is the Ice Age Effect?
The Earth is growing more spherical because 20,000 years ago we had a lot more ice at the poles. When ice sheets were at the poles they kind of squished the Earth from both poles and the Earth flattened a little bit. When those ice sheets melted, that flattening started to rebound and we’re becoming spherical, so our spin rate should be increasing, like a ballerina or a figure skater. The ice age correction is a speeding up of the rotation rate.

So these three factors—core-mantle coupling, post ice rebounding of poles, and tidal dissipation—explain changes in the speed of the Earth until the 20th century. What’s happening now?

We want to take that same ice age model and correct for 20th-century changes in Earth’s rotation. When we do, we get a difference that we haven’t explained yet. So now we say; well, maybe that’s due to polar ice sheet melting or polar glacier melting.

The way to do that is to go to the IPCC, their last assessment report, and look at the calculation of mountain glacier melting, because those tabulations suggest that the ice sheets weren’t changing that much in the 20th century. Ice sheets have only really started to melt in the last 20 years or so, but the glaciers were popping off all through the 20th century. We take that glacier melting that the IPCC tells us, compute its effect on rotation, and one effect would be to slow the Earth’s rotation just like the figure skater, and compare it to these ice-age corrected observations.

Is water moving off glaciers, slowing the Earth’s rotation, this time analogous to a figure skater putting arms out?

Right. Glaciers are mostly near the axis. They’re near the North and South Poles and the bulk of the ocean is not. In other words, you’re taking glaciers from high latitudes like Alaska and Patagonia, you’re melting them, they distribute around the globe, but in general, that’s like a mass flux toward the equator because you’re taking material from the poles and you’re moving it into the oceans. That tends to move material closer to the equator than it once was.

So the melting mountain glaciers and polar caps are moving bulk toward the equator?

Yes. Of course, there is ocean everywhere, but if you’re moving the ice from a high latitude and you’re sticking it over oceans, in effect, you’re adding to mass in the equator and you’re taking mass away from the polar areas and that’s going to slow the earth down. That’s the calculation we did. We also computed how those glaciers would affect the orientation of poles. In both cases, when you do that calculation and you compare it to this ice age corrected satellite and astronomical observations, you fit them precisely.

What we showed in this recent paper is that when you look at the modern data on rotation and you correct for ice age, you have a leftover, and that leftover is precisely what it should be if it were due to the kind of melting that global change scientists believe happened in the 20th century.
There are some things that you can explain, but as a scientist you’re always going to face things that are counterintuitive.
With all those steps, it’s amazing that the calculations work out.

This is an entirely different way to show that ice sheets are melting. It’s a very good way because if you’re looking at Greenland and you say, “Oh, it’s melting in the southern sector, I can see ice diminishing,” you don’t necessarily know what it’s doing in the northern sector. You don’t get a good integrated view of what the Greenland ice sheet is doing. But rotation doesn’t care about north vs. south, it just cares about how much mass is moving from Greenland into the oceans. And so rotation provides what a scientist would call a really elegant integrated measure of the mass balance of polar ice sheets.

What inspired you to become a scientist?

In my family, we had more discussions about Renaissance history than we ever did about science. I’m the only scientist in my family. I went into what’s called an engineering science or engineering physics program. I took a course in plate tectonics in my third year, and I thought, “Whoa!” And my first paper—it wasn’t my idea, it was my advisor’s idea—about what caused the flooding of the western part of North America 50 to 80 million years ago—that was quite a thrill. You’re a few years into research graduate school, and you’ve just published a paper that explains why North America was underwater, the western part.

What is the explanation?

Some said it was some ice effect, that ice volumes had changed. More often people thought that it was linked to changes in the rate at which tectonic plates were created. But in my work and that of some colleagues we’ve shown that those sorts of events when continents flood typically are due not to some global change in sea level. Rather, it’s due to the vertical motion of the continent itself reacting to the flow that’s driving plate tectonics and driving continents up and down.

So many of your results seem abstract and counterintuitive. Is that a coincidence?

There are so many interesting problems in our science that you can see with your eyes. But your eyes can fool you. Richard Feynman, the great physicist, used to start his physics lectures by showing students their intuition could take them a long way. They could do things just through intuition that would get them roughly the right answer. Then he used to throw some counterintuitive examples at them. Then he said, “This is why you need physics. You need to understand when your intuition might go wrong.” I firmly am a Feynman acolyte. There are some things that you can explain, but as a scientist you’re always going to face things that are counterintuitive. You’re never going to understand that water is falling near an ice sheet from your everyday experiences of the bathtub. You need to bring in something more; in this case, Newton’s second law of gravitation. You have to bring in physics; otherwise, you’re never going to explain that.

Where do your “A-ha!” moments come from?

I think some scientists would disagree with me, but I think you really do have to give yourself time to think. You need to have some way in your life as a scientist to mull over what you’re seeing. And I strongly encourage my graduate students to have other interests, because the best way to have that time is to take a break from science. I’ve had moments where I’ve seen something in my models that I’d never seen before and I think, “Well, you know, a good scientist is never going to walk away from that.” A good scientist at that point sort of burrows in and says, “Why am I seeing that?” Because to see the unexpected is the reward of science.

Daniel Grossman is a freelance science journalist and radio producer based in Boston.

Problem of religious language

The problem of religious language considers whether it is possible to talk about God meaningfully if the traditional conceptions of God as being incorporeal, infinite, and timeless, are accepted. Because these traditional conceptions of God make it difficult to describe God, religious language has the potential to be meaningless. Theories of religious language either attempt to demonstrate that such language is meaningless, or attempt to show how religious language can still be meaningful.

Traditionally, religious language has been explained as via negativa, analogy, symbolism, or myth, each of which describes a way of talking about God in human terms. The via negativa is a way of referring to God according to what God is not; analogy uses human qualities as standards against which to compare divine qualities; symbolism is used non-literally to describe otherwise ineffable experiences; and a mythological interpretation of religion attempts to reveal fundamental truths behind religious stories. Alternative explanations of religious language cast it as having political, performative, or imperative functions.

Empiricist David Hume's requirement that claims about reality must be verified by evidence influenced the logical positivist movement, particularly the philosopher A. J. Ayer. The movement proposed that, for a statement to hold meaning, it must be possible to verify its truthfulness empirically – with evidence from the senses. Consequently, the logical positivists argued that religious language must be meaningless because the propositions it makes are impossible to verify. Austrian philosopher Ludwig Wittgenstein has been regarded as a logical positivist by some academics because he distinguished between things that can and cannot be spoken about; others have argued that he could not have been a logical positivist because he emphasised the importance of mysticism. British philosopher Antony Flew proposed a similar challenge based on the principle that, in so far as assertions of religious belief cannot be empirically falsified, religious statements are rendered meaningless.

The analogy of games – most commonly associated with Ludwig Wittgenstein – has been proposed as a way of establishing meaning in religious language. The theory asserts that language must be understood in terms of a game: just as each game has its own rules determining what can and cannot be done, so each context of language has its own rules determining what is and is not meaningful. Religion is classified as a possible and legitimate language game which is meaningful within its own context. 

Various parables have also been proposed to solve the problem of meaning in religious language. R. M. Hare used his parable of a lunatic to introduce the concept of "bliks" – unfalsifiable beliefs according to which a worldview is established – which are not necessarily meaningless. Basil Mitchell used a parable to show that faith can be logical, even if it seems unverifiable. John Hick used his parable of the Celestial City to propose his theory of eschatological verification, the view that if there is an afterlife, then religious statements will be verifiable after death.

Problem of religious language

Religious language is a philosophical problem arising from the difficulties in accurately describing God. Because God is generally conceived as incorporeal, infinite, and timeless, ordinary language cannot always apply to that entity. This makes speaking about or attributing properties to God difficult: a religious believer might simultaneously wish to describe God as good, yet also hold that God's goodness is unique and cannot be articulated by human language of goodness. This raises the problem of how (and whether) God can be meaningfully spoken about at all, which causes problems for religious belief since the ability to describe and talk about God is important in religious life. The French philosopher Simone Weil expressed this problem in her work Waiting for God, in which she outlined her dilemma: she was simultaneously certain of God's love and conscious that she could not adequately describe him.

The medieval doctrine of divine simplicity also poses problems for religious language. This suggests that God has no accidental properties – these are properties that a being can have which do not contribute to its essence. If God has no accidental properties, he cannot be as he is traditionally conceived, because properties such as goodness are accidental. If divine simplicity is accepted, then to describe God as good would entail that goodness and God have the same definition. Such limits can also be problematic to religious believers; for example, the Bible regularly ascribes different emotions to God, ascriptions which would be implausible according to the doctrine of divine simplicity.

The theologian Sallie McFague believes that the more recent problem of religious language is based on individual experience, owing to the increased secularisation of society. She notes that human experience is of this world rather than regular encounters with the divine, which makes the experience of God uncommon and potentially unnecessary. Because of this, she argues, religious language is both idolatrous because it fails to express sufficient awe of God, and irrelevant because without adequate words it becomes meaningless.

Classical understanding of religious language

Via negativa

18th-century depiction of Maimonides, who developed the via negativa

Jewish philosopher Maimonides believed that God can only be ascribed negative attributes, a view based on two fundamental Jewish beliefs: that the existence of God must be accepted, and that it is forbidden to describe God. Maimonides believed that God is simple and so cannot be ascribed any essential attributes. He therefore argued that statements about God must be taken negatively, for example, "God lives" should be taken as "God does not lack vitality". Maimonides did not believe that God holds all of his attributes perfectly and without impairment; rather, he proposed that God lies outside of any human measures. To say that God is powerful, for example, would mean that God's power is beyond worldly power, and incomparable to any other power. In doing so, Maimonides attempted to illustrate God's indescribable nature and draw attention to the linguistic limits of describing God.

Critics maintain that such kind of solution severely limits the degree to which what can be spoken about God.

Analogy and metaphor

Thomas Aquinas argued that statements about God are analogous to human experience because of the causal relationship between God and creatures. An analogous term is partly univocal (has only one meaning) and partly equivocal (has more than one potential meaning) because an analogy is in some ways the same and in some ways different from the subject. He proposed that those godly qualities which resemble human qualities are described analogously, with reference to human terms; for example, when God is described as good, it does not mean that God is good in human terms, but that human goodness is used as a reference to describe God's goodness.

Philosopher Taede Smedes argued that religious language is symbolic. Denying any conflict between science and religion, he proposes that 'to believe' means to accept a conviction (that God exists, in the context of Christianity), which is different from 'knowing', which only occurs once something is proven. Thus, according to Smedes, we believe things that we do not know for sure. Smedes argues that, rather than being part of the world, God is so far beyond the world that there can be no common standard to which both God and the world can be compared. He argues that people can still believe in God, even though he cannot be compared to anything in the world, because belief in God is just an alternative way of viewing that world (he likens this to two people viewing a painting differently). Smedes claims that there should be no reason to look for a meaning behind our metaphors and symbols of God because the metaphors are all we have of God. He suggests that we can only talk of God pro nobis (for us) and not in se (as such) or sine nobis (without us). The point, he argues, is not that our concept of God should correspond with reality, but that we can only conceive of God through metaphors.

In the twentieth century, Ian Ramsey developed the theory of analogy, a development later cited in numerous works by Alister McGrath. He argued that various models of God are provided in religious writings that interact with each other: a range of analogies for salvation and the nature of God. Ramsey proposed that the models used modify and qualify each other, defining the limits of other analogies. As a result, no one analogy on its own is sufficient, but the combination of every analogy presented in Scripture gives a full and consistent depiction of God. The use of other analogies may then be used to determine if any one model of God is abused or improperly applied.

It is proposed that analogy is also present in everyday discourses. For example, when a speaker uses the word square, the speakers may well use it to refer to an object that is approximately square rather than a genuine square.

Critics contend that metaphor theories are unsatisfactory because metaphors are always in principle susceptible to literal paraphrase.

Symbolism

Sikh religious text, the Sri Guru Granth Sahib Nishan, in which religious language is used symbolically

Philosopher Paul Tillich argued that religious faith is best expressed through symbolism because a symbol points to a meaning beyond itself and best expresses transcendent religious beliefs. He believed that any statement about God is symbolic and participates in the meaning of a concept. Tillich used the example of a national flag to illustrate his point: a flag points to something beyond itself, the country it represents, but also participates in the meaning of the country. He believed that symbols could unite a religious believer with a deeper dimension of himself as well as with a greater reality. Tillich believed that symbols must emerge from an individual collective unconsciousness, and can only function when they are accepted by the unconscious. He believed that symbols cannot be invented, but live and die at the appropriate times.

Louis Dupré differentiates between signs and symbols, proposing that a sign points to something while a symbol represents it. A symbol holds its own meaning: rather than merely pointing someone towards another object, it takes the place of and represents that object. He believes that a symbol has some ambiguity which does not exist with a sign. Dupré believes that a symbol may deserve respect because it contains what is signified within itself. A symbol reveals a reality beyond what is already perceived and transforms the ways the current reality is perceived. Dupré differentiates between religious and aesthetic symbols, suggesting that a religious symbol points towards something which "remains forever beyond our reach". He proposed that a religious symbol does not reveal the nature of what it signifies, but conceals it.

Langdon Brown Gilkey explained religious language and experience in terms of symbolism, identifying three characteristic features of religious symbolism which distinguish it from other language use. Firstly, religious symbolism has a double focus, referring both to something empirical and to something transcendent; Gilkey argued that the empirical manifestation points towards the transcendent being. Secondly, he believed that religious symbolism concerns fundamental questions of life, involving issues important to an individual or community. Finally, he argued that religious symbols provide standards by which life should be lived.

In the Sikh religious text the Guru Granth Sahib, religious language is used symbolically and metaphorically. In the text, Sikh Gurus repeat that the experiences they have while meditating are ineffable, incognizable, incomprehensible, and transensuous – this means that there is no object of their experience that can be conceptualised. To overcome this, the Sikh Gurus used symbolic and metaphorical language, assuming that there is a resemblance between the mystical experience of the divine (the sabad) and those experiencing it. For example, light is used to refer to the spiritual reality.

Myth

William Paden argued that religious language uses myth to present truths through stories. He argued that to those who practice a religion, myths are not mere fiction, but provide religious truths. Paden believed that a myth must explain something in the world with reference to a sacred being or force, and dismissed any myths which did not as "folktales". Using the example of creation myths, he differentiated myths from scientific hypotheses, the latter of which can be scientifically verified and do not reveal a greater truth; a myth cannot be analysed in the same way as a scientific theory.

Lutheran theologian Rudolf Bultmann proposed that the Bible contains existential content which is expressed through mythology; Bultmann sought to find the existential truths behind the veil of mythology, a task known as 'demythologising'. Bultmann distinguished between informative language and language with personal import, the latter of which commands obedience. He believed that God interacts with humans as the divine Word, perceiving a linguistic character inherent in God, which seeks to provide humans with self-understanding. Bultmann believed that the cultural embeddedness of the Bible could be overcome by demythologising the Bible, a process which he believed would allow readers to better encounter the word of God.

Christian philosopher John Hick believed that the language of the Bible should be demythologised to be compatible with naturalism. He offered a demythologised Christology, arguing that Jesus was not God incarnate, but a man with incredible experience of divine reality. To Hick, calling Jesus the Son of God was a metaphor used by Jesus' followers to describe their commitment to what Jesus represented. Hick believed that demythologising the incarnation would make sense of the variety of world religions and give them equal validity as ways to encounter God.

Alternative explanations of religious language

Political

Islamic philosopher Carl Ernst has argued that religious language is often political, especially in the public sphere, and that its purpose is to persuade people and establish authority, as well as convey information. He explains that the modern criticisms of the West made by some sections of Islam are an ideological reaction to colonialism, which intentionally uses the same language as colonialists. Ernst argues that when it is used rhetorically, religious language cannot be taken at face value because of its political implications.

Performative

Peter Donovan argues that most religious language is not about making truth-claims; instead, it is used to achieve certain goals. He notes that language can be used in alternative ways beyond making statements of fact, such as expressing feelings or asking questions. Donovan calls many of these uses performative, as they serve to perform a certain function within religious life. For example, the words "I promise" perform the action of promising themselves – Donovan argues that most religious language fulfils this function. Ludwig Wittgenstein also proposed that language could be performative and presented a list of the different uses of language. Wittgenstein argued that "the meaning of the language is in the use", taking the use of language to be performative. The philosopher J. L. Austin argued that religious language is not just cognitive but can perform social acts, including vows, blessings, and the naming of children. He distinguished performative statements as those that do not simply describe a state of affairs, but bring them about. Historian of religion Benjamin Ray uses the performance of rituals within religions as evidence for a performative interpretation of language. He argues that the language of rituals can perform social tasks: when a priest announces that a spiritual event has occurred, those present believe it because of the spiritual authority of the priest. He believed that the meaning of a ritual is defined by the language used by the speaker, who is defined culturally as a superhuman agent.

Imperative

British philosopher R. B. Braithwaite attempted to approach religious language empirically and adopted Wittgenstein's idea of "meaning as use". He likened religious statements to moral statements because they are both non-descriptive yet still have a use and a meaning; they do not describe the world, but the believer's attitudes towards it. Braithwaite believed that the main difference between a religious and a moral statement was that religious statements are part of a linguistic system of stories, metaphors, and parables.

Professor Nathan Katz writes of the analogy of a burning building, used by the Buddha in the Lotus Sutra, which casts religious language as imperative. In the analogy, a father sees his children at the top of a burning building. He persuades them to leave, but only by promising them toys if they leave. Katz argues that the message of the parable is not that the Buddha has been telling lies; rather, he believes that the Buddha was illustrating the imperative use of language. Katz believes that religious language is an imperative and an invitation, rather than a truth-claim.

Challenges to religious language

David Hume

In the conclusion of his Enquiry Concerning Human Understanding, Scottish philosopher David Hume argued that statements that make claims about reality must be verified by experience, and dismissed those that cannot be verified as meaningless. Hume regarded most religious language as unverifiable by experiment and so dismissed it.

Does it contain any abstract reasoning concerning quantity or number? No. Does it contain any experimental reasoning concerning matter of fact of existence? No. Commit it then to the flames: for it can contain nothing but sophistry and illusion.

— David Hume, Enquiry Concerning Human Understanding

Hume criticised the view that we cannot speak about God, and proposed that this view is no different from the skeptical view that God cannot be spoken about. He was unconvinced by Aquinas' theory of analogy and argued that God's attributes must be completely different from human attributes, making comparisons between the two impossible. Hume's scepticism influenced the logical positivist movement of the twentieth century.

Logical positivism

The logical positivism movement originated in the Vienna Circle and was continued by British philosopher A. J. Ayer. The Vienna Circle adopted the distinction between analytic and synthetic statements: analytic statements are those whose meaning is contained within the words themselves, such as definitions, tautologies or mathematical statements, while synthetic statements make claims about reality. To determine whether a synthetic statement is meaningful, the Vienna Circle developed a verifiability theory of meaning, which proposed that for a synthetic statement to have cognitive meaning, its truthfulness must be empirically verifiable. Because claims about God cannot be empirically verified, the logical positivists argued that religious propositions are meaningless.

In 1936, Ayer wrote Language, Truth and Logic, in which he claimed that religious language is meaningless. He put forward a strong empirical position, arguing that all knowledge must either come from observations of the world or be necessarily true, like mathematical statements. In doing so, he rejected metaphysics, which considers the reality of a world beyond the natural world and science. Because it is based on metaphysics and is therefore unverifiable, Ayer denounced religious language, as well as statements about ethics or aesthetics, as meaningless. Ayer challenged the meaningfulness of all statements about God – theistic, atheistic and agnostic – arguing that they are all equally meaningless because they all discuss the existence of a metaphysical, unverifiable being.

Austrian philosopher Ludwig Wittgenstein finished his Tractatus Logico-Philosophicus with the proposition that "Whereof one cannot speak, thereof one must be silent." Beverly and Brian Clack have suggested that because of this statement, Wittgenstein was taken for a positivist by many of his disciples because he made a distinction between what can and cannot be spoken about. They argue that this interpretation is inaccurate because Wittgenstein held the mystical, which cannot be described, as important. Rather than dismissing the mystical as meaningless, as the logical positivists did, Wittgenstein believed that while the facts of the world remain the same, the perspective from which they are viewed will vary.

Falsification

The falsification principle has been developed as an alternative theory by which it may be possible to distinguish between those religious statements that may potentially have meaning, and those that are meaningless. It proposes that most religious language is unfalsifiable because there is no way that it could be empirically proven false. In a landmark paper published in 1945, analytic philosopher Antony Flew argued that a meaningful statement must simultaneously assert and deny a state of affairs; for example, the statement "God loves us" both asserts that God loves us and denies that God does not love us. Flew maintained that if a religious believer could not say what circumstances would have to exist for their statements about God to be false, then they are unfalsifiable and meaningless.

Using John Wisdom's parable of the invisible gardener, Flew attempted to demonstrate that religious language is unfalsifiable. The parable tells the story of two people who discover a garden on a deserted island; one believes it is tended to by a gardener, the other believes that it formed naturally, without the existence of a gardener. The two watch out for the gardener but never find him; the non-believer consequently maintains that there is no gardener, whereas the believer rationalises the non-appearance by suggesting that the gardener is invisible and cannot be detected. Flew contended that if the believer's interpretation is accepted, nothing is left of the original gardener. He argued that religious believers tend to adopt counterpart rationalisations in response to any apparent challenge to their beliefs from empirical evidence; and these beliefs consequently suffer a "death by a thousand qualifications" as they are qualified and modified so much that they end up asserting nothing meaningful. Flew applied his principles to religious claims such as God's love for humans, arguing that if they are meaningful assertions they would deny a certain state of affairs. He argued that when faced with evidence against the existence of a loving God, such as the terminal illness of a child, theists will qualify their claims to allow for such evidence; for example they may suggest that God's love is different from human love. Such qualifications, Flew argued, make the original proposition meaningless; he questioned what God's love actually promises and what it guarantees against, and proposed that God's qualified love promises nothing and becomes worthless.

Flew continued in many subsequent publications to maintain the falsifiability criterion for meaning; but in later life retracted the specific assertion in his 1945 paper that all religious language is unfalsifiable, and so meaningless. Drawing specifically on the emerging science of molecular genetics (which had not existed at the time of his original paper), Flew eventually became convinced that the complexity this revealed in the mechanisms of biological reproduction might not be consistent with the time known to have been available for evolution on Earth to have happened; and that this potentially suggested a valid empirical test by which the assertion "that there is no creator God" might be falsified; "the latest work I have seen shows that the present physical universe gives too little time for these theories of abiogenesis to get the job done."

Analogies of games

The analogy of a game was first proposed by Hans-Georg Gadamer in an attempt to demonstrate the epistemic unity of language. He suggested that language is like a game which everyone participates in and is played by a greater being. Gadamer believed that language makes up the fundamental structure of reality and that human language participates in a greater language; Christianity teaches this to be the divine word which created the world and was incarnate in Jesus Christ.

Ludwig Wittgenstein proposed a calculus theory of language, which maintained that all language should be analysable in a uniform way. Later in his life he rejected this theory, and instead proposed an alternative language-game analogy. He likened the differences in languages to the differences in games, arguing that just as there are many different games, each with different rules, so there are many different kinds of language. Wittgenstein argued that different forms of language have different rules which determine what makes a proposition meaningful; outside of its language-game, a proposition is meaningless. He believed that the meaning of a proposition depends on its context and the rules of that context. Wittgenstein presented a language game as a situation in which certain kinds of language are used. He provided some examples of language games: "Asking, thanking, greeting, cursing, praying".

It is as if someone were to say: 'A game consists of moving objects about on a surface according to certain rules...' – and we replied: You seem to be thinking of board games, but there are others.

— Ludwig Wittgenstein, Philosophical Investigations

Wittgenstein believed that religion is significant because it offers a particular way of life, rather than confirming the existence of God. He therefore believed that religious language is confessional – a confession of what someone feels and believes – rather than consisting of claims to truth. Wittgenstein believed that religious language is different from language used to describe physical objects because it occupies a different language game.

Dewi Zephaniah Phillips defended Wittgenstein's theory by arguing that although religious language games are autonomous, they should not be treated as isolated because they make statements about secular events such as birth and death. Phillips argued that because of this connection, religions can still be criticised based on human experiences of these secular events. He maintained that religion cannot be denounced as wrong because it is not empirical.

Peter Donovan criticises the language-games approach for failing to recognise that religions operate in a world containing other ideas and that many religious people make claims to truth. He notes that many religious believers not only believe their religion to be meaningful and true in its own context, but claim that it is true against all other possible beliefs; if the language games analogy is accepted, such a comparison between beliefs is impossible. Donovan proposes that debates between different religions, and the apologetics of some, demonstrates that they interact with each other and the wider world and so cannot be treated as isolated language games.

Parables

R. M. Hare

In response to Flew's falsification principle, British philosopher R. M. Hare told a parable in an attempt to demonstrate that religious language is meaningful. Hare described a lunatic who believes that all university professors want to kill him; no amount of evidence of kindly professors will dissuade him from this view. Hare called this kind of unfalsifiable conviction a "blik", and argued that it formed an unfalsifiable, yet still meaningful, worldview. He proposed that all people – religious and non-religious – hold bliks, and that they cannot be unseated by empirical evidence. Nevertheless, he maintained that a blik is meaningful because it forms the basis of a person's understanding of the world. Hare believed that some bliks are correct and others are not, though he did not propose a method of distinguishing between the two.

Basil Mitchell

Basil Mitchell responded to Flew's falsification principle with his own parable. He described an underground resistance soldier who meets a stranger who claims to be leading the resistance movement. The stranger tells the soldier to keep faith in him, even if he is seen to be fighting for the other side. The soldier's faith is regularly tested as he observes the stranger fighting for both sides, but his faith remains strong. Mitchell's parable teaches that although evidence can challenge a religious belief, a believer still has reason to hold their views. He argued that although a believer will not allow anything to count decisively against his beliefs, the theist still accepts the existence of evidence which could count against religious belief.

John Hick

Responding to the verification principle, John Hick used his parable of the Celestial City to describe his theory of eschatological verificationism. His parable is of two travellers, a theist and an atheist, together on a road. The theist believes that there is a Celestial City at the end of the road; the atheist believes that there is no such city. Hick's parable is an allegory of the Christian belief in an afterlife, which he argued can be verified upon death. Hick believed that eschatological verification is "unsymmetrical" because while it could be verified if it is true, it cannot be falsified if not. This is in contrast to ordinary "symmetrical" statements, which can be verified or falsified.

In his biography of Hick, David Cheetham notes a criticism of Hick's theory: waiting for eschatological verification could make religious belief provisional, preventing total commitment to faith. Cheetham argues that such criticism is misapplied because Hick's theory was not directed to religious believers but to philosophers, who argued that religion is unverifiable and therefore meaningless.

James Morris notes that Hick's eschatological verification theory has been criticised for being inconsistent with his belief in religious pluralism. Morris argues that such criticism can be overcome by modifying Hick's parable to include multiple travellers, all with different beliefs, on the road. He argues that even if some beliefs about life after death are unverifiable, Hick's belief in bodily resurrection can still be verified.

Inequality (mathematics)

From Wikipedia, the free encyclopedia https://en.wikipedia.org/wiki/Inequality...