Esistenzialismo shakespeariano/Idee esistenzialiste: differenze tra le versioni
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Riga 183:
Where euerye man is for him selfe,<br/>
And no manne for all.<ref>Robert Crowley, ''The Selected Works of Robert Crowley'', cur. J. M. Cowper (Londra: N. Trubner, 1872), p. 11.</ref>}}
[[:de:w:Robert Weimann|Robert Weimann]] usa questi esempi per mostrare il predominio del nuovo modello di individualità. Scrive: "The point that has to be made is not, of course, that acquisitive and competitive attitudes had already displaced the communal spirit but that the latter - existing side by side with the new - became increasingly vulnerable to the pressures of the former."<ref>Robert Weimann, ''Shakespeare and the Popular Tradition in the Theatre: Studies in the Social Dimension of Dramatic Form and Function'', cur. Robert Schwartz (Baltimore e Londra: The Johns Hopkins University Press, 1978), p. 178.</ref> Le preoccupazioni di [[w:John Stow|John Stow]] riguardo al modo in cui l'ethos civico veniva minacciato dalla commercializzazione della vita comunitaria e dall'ascesa dell'ambiente urbano sono chiaramente evidenti in ''A Survey of London''. In un brano dell'opera, Stow descrive vividamente la ripetuta profanazione di una statua della Vergine Maria in una delle trafficate strade di Londra. Osserva che sebbene "proclamation was made, that whoso would betray the doers, should have forty crowns", le autorità cittadine non riuscirono ad impedire ulteriori atti di vandalismo.<ref>John Stow, ''A Survey of London: Written in the Year 1598'', cur. Henry Morley (Stroud: Sutton, 1994), p. 261.</ref> In un altro capitolo, Stow critica l'avidità dei proprietari terrieri privati desiderosi di recintare privatamente terra comunitaria per i propri scopi. Cita il ricordo di [[:en:w:Edward Hall|Edward Hall]] in merito all'azione sociale intrapresa da un gruppo di cittadini in risposta a tali pratiche. Afferma Hall:
{{q|The erection of tall hedges around sections of land on the outskirts of the city so grieved the Londoners, that suddenly . . . a great number of the city assembled themselves in a morning, and a turner, in a fool’s coat, came
crying through the city, ‘Shovels and spades! Shovels and spades!’ So many of the people followed, that it was a wonder to behold; and within a short space all the hedges about the city were cast down, and the ditches filled up,
and everything made plain, such was the diligence of these workmen. The King’s council hearing of this assembly, came to the Gray Friars, and sent for the mayor and council of the city to know the cause, which declared to
them the injury and annoying done to the citizens and to their liberties, which though they would not seek disorderly to redress, yet the commonalty and young persons could not be stayed thus to remedy the same.<ref>Edward Hall citato in Stow, ''A Survey of London'', p. 388.</ref>}}
Angela Stock osserva che "both the Survey and London drama sought to make Londoners self-conscious: conscious of their civic heritage and of ancient rights as well as responsibilities, but also conscious of the nature of their collective relationships".<ref>Angela Stock, ‘Stow’s Survey and the London Playwrights’, in ''John Stow and the Making of the English Past'', curr. Ian Gadd e Alexandra Gillespie (Londra: British Library, 2004), pp. 90-1.</ref> Ma per Stow, "stage-playing had become tainted by the habits of an emergent consumer culture . . . it was evidence of the lamentable decline of citizens’ participation in communal civic culture".<ref>''Ibid.'', p. 91.</ref> Questo desiderio nostalgico per un senso di comunità era spesso accompagnato da una profonda sfiducia nei confronti del comportamento individualistico ed egoistico dell'uomo. Tale idea è articolata anche da [[w:David Abercromby|David Abercromby]] in ''A Moral Discourse of the Power of Interest'' (1690), in cui sostiene:
{{q|We have to rid our selves of the Tyranny and Slavery of self-interest, which yet we endeavour to clear our selves of before men, by a thousand protestations of our just and fair dealings, being asham’d to be thought concern’d for our selves in what we pretend to do meerly for others. This is the Vizard we put on in all our specious pretences to Honesty and Justice, left we are at last discovered to be what we really are, and will by no means own.<ref>David Abercromby, ''A Moral Discourse of the Power of Interest'' (Londra: Printed by Tho. Hodgkin, 1690), pp. 10-11.</ref>}}
== Conclusione ==
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