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Record Nr. |
UNINA9910464104903321 |
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Autore |
Marino James J. |
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Titolo |
Owning William Shakespeare : The King's Men and Their Intellectual Property / / James J. Marino |
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Pubbl/distr/stampa |
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Philadelphia : , : University of Pennsylvania Press, , [2011] |
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©2011 |
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ISBN |
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1-283-89763-6 |
0-8122-0577-4 |
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Descrizione fisica |
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1 online resource (211 p.) |
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Collana |
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Disciplina |
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Soggetti |
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Intellectual property - England - History - 16th century |
Intellectual property - England - History - 17th century |
Transmission of texts - England - History - 16th century |
Transmission of texts - England - History - 17th century |
Repertory theater - England - London - History - 16th century |
Repertory theater - England - London - History - 17th century |
Theatrical companies - England - London - History - 16th century |
Theatrical companies - England - London - History - 17th century |
Electronic books. |
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Lingua di pubblicazione |
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Formato |
Materiale a stampa |
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Livello bibliografico |
Monografia |
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Note generali |
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Bibliographic Level Mode of Issuance: Monograph |
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Nota di bibliografia |
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Includes bibliographical references (p. [179]-193) and index. |
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Nota di contenuto |
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Front matter -- Contents -- Introduction -- Chapter 1. Secondhand Repertory: The Fall and Rise of Master W. Shakespeare -- Chapter 2. Sixty Years of Shrews -- Chapter 3. Hamlet, Part by Part -- Chapter 4. William Shakespeare's Sir John Oldcastle and the Globe's William Shakespeare -- Chapter 5. Restorations and Glorious Revolutions -- Notes -- Works Cited -- Index -- Acknowledgments |
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Sommario/riassunto |
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Copyright is by no means the only device for asserting ownership of a work. Some writers, including playwrights in the early modern period, did not even view print copyright as the most important of their authorial rights. A rich vein of recent scholarship has examined the interaction between royal monopolies, which have been identified with later notions of intrinsic authorial ownership, and the internal copy |
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registration practices of the English book trades. Yet this dialogue was but one part of a still more complicated conversation in early modern England, James J. Marino argues; other customs and other sets of professional demands were at least as important, most strikingly in the exercise of the performance rights of plays. In Owning William Shakespeare James Marino explores the actors' system of intellectual property as something fundamentally different from the property regimes exercised by the London printers or the royal monopolists. Focusing on Hamlet, The Taming of the Shrew, King Lear, and other works, he demonstrates how Shakespeare's acting company asserted ownership of its plays through intense rewriting combined with progressively insistent attribution to Shakespeare. The familiar versions of these plays were created through ongoing revision in the theater, a process that did not necessarily begin with Shakespeare's original manuscript or end when he died. An ascription by the company of any play to "Shakespeare" did not imply that it was following a fixed, authorial text; rather, Marino writes, it indicates an attempt to maintain exclusive control over a set of open-ended, theatrically revised scripts. Combining theater history, textual studies, and literary theory, Owning William Shakespeare rethinks both the way Shakespeare's plays were created and the way they came to be known as his. It overturns a century of scholarship aimed at re-creating the playwright's lost manuscripts, focusing instead on the way the plays continued to live and grow onstage. |
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2. |
Record Nr. |
UNINA9910466121203321 |
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Autore |
Chiesa Lorenzo |
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Titolo |
The not-two : logic and God in Lacan / / Chiesa, Lorenzo |
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Pubbl/distr/stampa |
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Cambridge, Massachusetts : , : MIT Press, , 2016 |
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ISBN |
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Descrizione fisica |
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1 online resource (277 p.) |
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Collana |
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Disciplina |
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Soggetti |
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Logic |
God |
Love |
Psychoanalysis and philosophy |
Electronic books. |
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Lingua di pubblicazione |
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Formato |
Materiale a stampa |
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Livello bibliografico |
Monografia |
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Note generali |
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Description based upon print version of record. |
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Nota di bibliografia |
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Includes bibliographical references and index. |
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Nota di contenuto |
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Contents; Series Foreword; Preface: Toward Para-ontology; 1 Woman and the Number of God; 2 Logic and Biology: Against Bio-logy; 3 Logic, Science, Writing; 4 The Logic of Sexuation; Conclusion: 0, 1, Undecidability, and the Virgin; Notes; Index |
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Sommario/riassunto |
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In The Not-Two, Lorenzo Chiesa examines the treatment of logic and God in Lacan's later work. Chiesa draws for the most part from Lacan's Seminars of the early 1970's, as they revolve around the axiom "There is no sexual relationship." Chiesa provides both a close reading of Lacan's effort to formalize sexual difference as incompleteness and an assessment of its broader implications for philosophical realism and materialism. Chiesa argues that "There is no sexual relationship" is for Lacan empirically and historically circumscribed by psychoanalysis, yet self-evident in our everyday lives. Lacan believed that we have sex because we love, and that love is a desire to be One in face of the absence of the sexual relationship. Love presupposes a real "not-two." The not-two condenses the idea that our love and sex lives are dictated by the impossibility of fusing man's contradictory being with the heteros of woman as a fundamentally uncountable Other. Sexual liaisons are sustained by a transcendental logic, the so-called phallic function that attempts to overcome this impossibility. Chiesa also |
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focuses on Lacan's critical dialogue with modern science and formal logic, as well as his dismantling of sexuality as considered by mainstream biological discourse. Developing a new logic of sexuation based on incompleteness requires the relinquishing of any alleged logos of life and any teleological evolution. Lacan, the truth of incompleteness as approached psychoanalytically through sexuality would allow us to go further in debunking traditional onto-theology and replace it with a "para-ontology" yet to be developed. Given the truth of incompleteness, Chiesa asks, can we think such a truth in itself without turning incompleteness into another truth about truth, that is, into yet another figure of God as absolute being? |
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