Author Archives: Edwin Wong

About Edwin Wong

I'm Doing Melpomene's Work by writing a book on how the art form of tragedy functions as a valuing mechanism. "The Risk Theatre Model of Tragedy: Gambling, Drama, and the Unexpected" is due for release 2019 and examines how heroes assign value to their human assets in their high stakes games. In 2015 I started the blog melpomeneswork.com to share the self-publishing experience with assiduous readers.

Review of THE IMPORTANCE OF BEING EARNEST – Oscar Wilde

1895, in The Importance of Being Earnest and Other Plays, Penguin 2000

The same time I was reading Wilde’s comedy, I saw playwright Constance (Connie) Congdon speak at a Kennedy Center “Dramatist Guild Legacy Award Conversation.” She was talking to dramaturg Heather Helinsky about the craft of playwriting. She emphasized how playwriting is, like talking, a process. The more one engages with playwriting, the more fluid one’s playwriting becomes. This concept of the “fluidity of playwriting” immediately grabbed me, perhaps because I had been reading Wilde’s The Importance of Being Earnest. “Fluidity” is a fantastic description of Wilde’s writing that hits the nail right on the head.

Wilde is one of the most fluid writers I have come across. There is an effortless ease in his dialogue, in how each scene glide into the next. His writing reminds me of the music of Mozart or Fleetwood Mac. Effortless melody. Of course, as Mozart used to complain, although his melodies sound effortless, a great deal of effort has gone into putting them together. This effort, however, is not immediately apparent to the listener because it is put together so seamlessly.

Not all great music is so effortless. Take Beethoven, for instance. He is on the same level as Mozart, but his notes sound  laboured. They sound like they were incredibly difficult to write. The notes do not flow together; they seem to have been willed together by the titanic force of his will. In the same way, not all great drama is as effortless as Wilde. Aeschylus and O’Neill write great plays. But their plays are clunky, wooden, and laborious. Yet their plays represent another type of pinnacle. Aeschylus is, on some days, my all-time favourite.

Congdon and Helinsky’s talk got me thinking: why do some works appear so fluid? Why do some works appear so laboured? My first thoughts were that fluid playwrights relish being in the present. Whichever act and scene they find themselves in, they delight in making it come alive. Algy’s eating constantly in The Importance of Being Earnest, for example, delights in his eating at inopportune moments in the present. Fluidity is part of the Zen of the ever-present moment.

For the more laborious playwrights, however, each moment is part of the scaffolding that sets up the big reveal. Laborious playwrights take delight in the future moment rather than the present moment. To use an example from O’Neill’s Long Day’s Journey into Night, the incessant drinking Tyrone, Jamie, and Edmund engage in is not for the moment, but to set up that last moment where they see something that hits them so hard that they cannot have that last drink.

The Importance of Being Earnest

There are nine characters in the play. The subsidiary characters are: Rev. Canon Chasuble (the local priest), Merriman (Jack’s butler), Lane (Algy’s manservant), and Miss Prism (Cecily’s governess). The major characters are: John Worthing (Jack, JP, and, when in the city, Ernest Worthing), Algernon Moncrieff (Algy and, when in the country, Ernest Worthing), Lady Augusta Bracknell (Algy’s aunt), Gwendolen Fairfax (Lady Bracknell’s daughter and Algy’s niece), and Cecily Cardew (Jack’s ward). The major characters are major by virtue of their class and that they are, or will be, all related by blood or marriage by the play’s end.

The romantic action starts when, visiting Algy in the city, Jack–operating under the alias of his decadent and fictitious brother Ernest–proposes to Algy’s niece Gwendolen. Gwendolen, having always found the name “Ernest” to be most attractive, accepts. Lady Bracknell, Gwendolen’s mother, on interviewing Jack and finding out that he is a foundling, is not so keen to bless their union.

The action intensifies when Algy finds out that Ernest is an assumed name and that Ernest is actually Jack when he is at home in the country. Algy finds Jack’s country address and proceeds to visit Jack in the Country while himself pretending to be Ernest, Jack’s fictitious brother. It turns out Jack had made up a fictitious brother for himself as an excuse to go to the city to play. Jack is furious when he sees that Algy has come to his country manor under the alias of his fictional brother Ernest. What makes Jack even more furious is that Algy proposes to his ward, Cecily. Cecily, like Gwendolen, is also captivated by the name Ernest. She accepts his marriage proposition. At this point, both Gwendolen and Cecily believe they are engaged to Ernest Worthing. Ernest Worthing, of course, does not really exist: he is Jack’s alias in the city and Algy’s alias in the country.

The action reaches a peak when Gwendolen leaves the city and goes to the country to visit her new fiancé, Ernest Worthing. She meets Cecily there, who is also under the impression that she is also engaged to Ernest Worthing. To add more fun to the scene, the persnickety aristocrat Lady Bracknell also arrives in the country to take Gwendolen back home. After Gwendolen and Bracknell arrive, Jack and Algy’s covers are blown. It is quite an embarrassing moment.

After recovering from the unexpected appearance of the city guests, Algy and Jack renew their marriage proposals to Cecily and Gwendolen, who accept. Jack, however, as Cecily’s guardian, refuses to bless their union. It seems however, that he would bless it if Lady Bracknell would bless his union with Gwendolen. Bracknell, however, puts her foot down: she has climbed the class ladder for too long to let her daughter marry a foundling from the train station. An impasse results.

At that moment Miss Prism enters. Lady Bracknell recognizes Prism as the irresponsible servant who lost her sister’s baby many years ago. She recounts the story of losing the baby in a handbag in a train station, the very same train station where Jack had been found. Jack still has the handbag. He fetches it. Prism recognizes it: it is marked with her initials. This means that Jack is actually Algy’s brother (and not just pretending to be his brother!). What is more, they find out that the missing baby had been–drum roll-christened “Ernest.” So, Jack was always an Ernest. With this revelation, everyone gets married and the play ends with Jack saying: “On the contrary, Aunt Augusta, I’ve now realized for the first time in my life the vital Importance of being Earnest.” A nice play on “Ernest” and “earnest.”

The Unexpected

Part of why Wilde can take delight in the dramatic present is because each moment gives him a chance to engage in wordplay. The wordplay sometimes consists of unexpected combinations of words, such as Lady Bracknell’s surprise when she finds out Jack is a foundling:

Jack: I have lost both my parents.

Lady Bracknell: Both? To lose one parent may be regarded as a misfortune; to lose both looks like carelessness.

Her response starts off reasonably: it is a misfortune to lose one parent. Her conclusion, however, that to lose both “looks like carelessness” is unanticipated. What would have been expected is something more along the lines of “to lose one parent may be regarded as a misfortune; to lose both is tragedy.” But that lacks the desired effect. In performance, before the play was pulled over Wilde’s ruinous scandal, it is this line that elicited the most laughs. Children are not responsible for losing their parents. But in Bracknell’s view, they are. By turning expectation upside down, Bracknell’s observation tickles the brain. The brain sees that something does not fit. But a second later, the brain realizes what Wilde is telling us: that Lady Bracknell is, well, different. She is the higher class taken to its own logical conclusion where it becomes a caricature of itself. And when the brain is tickled like that, the biological reaction is laughter.

Similar is Algy’s remonstration of his servant Lane:

Algernon: Lane’s view of marriage seems somewhat lax. Really, if the lower orders don’t set us a good example, what on earth is the use of them? They seem, as a class, to have absolutely no sense of moral responsibility.

Algy voices what the upper class believes, but does not normally voice. To most of the upper classes, to voice their belief in noblesse oblige, the inferred responsibility of the privileged to act with nobility was the norm. Here Algy wants the privilege without noblesse oblige. He wants to have his cake and eat it too. The line mentally discombobulates the audience. When the audience realizes that Wilde does this to let them know Algy is a harmless but good for nothing aristocrat, the biological reaction to this brain tickle is, again, to erupt into laughter.

Comedy, like tragedy, dramatizes the unexpected. Unexpected witticisms and wordplay provoke laughter. And, like tragedy, the fulcrum of the action is an unexpected, low-probability, high-consequence event. In the case of The Importance of Being Earnest, the event is that Jack has hired Prism to be his ward’s governess–the same Prism who, unbeknownst to him, had left him at the train station when he was a babe. Improbability is such an important and ubiquitous element of comedy that characters can make metatheatrical remarks about it and expect to receive in compensation a good laugh from the audience. So remarks Algernon:

Algernon: Now produce your explanation, and pray make it improbable.

Improbability is the heart of comedy and comedy is the heart of laughter.

– – –

Don’t forget me, I’m Edwin Wong and I do Melpomene’s work.
sine memoria nihil

Review of THE MODERN HUSBAND – Henry Fielding

1732, in She Stoops to Conquer and Other Comedies, edited by Nigel Wood, Oxford 2008

No cakes and ale for this disturbing comedy by English novelist and playwright Henry Fielding. On the strength of Fielding’s reputation, and as an artifact of the Georgian era–a time of rapid change, scandal, growing class division, and increasing prosperity which saw the beginnings of the Industrial Revolution–The Modern Husband continues to be read and studied. From a reading, however, it is easy to see why it is no longer produced. To today’s sensibilities, the play is offensive.

In The Modern Husband, there are the usual family connections. The bad guys are Mr and Mrs Modern and Lord Richly. The good guys are Mr and Mrs Bellamant and Mr Gaywit. Caught in between good and bad are Emilia (the Bellamants’ daughter), Captain Bellamant (the Bellamants’ son), and Lady Charlotte (Richly’s daughter). Mr Gaywit, in addition, is Lordy Richly’s nephew.

Each of the characters experiences a crisis. Mr and Mrs Modern are running out of funds to support their lifestyle. Lord Richly is looking to satisfy his libido. Mr and Mrs. Bellamant having lost twenty-thousand in an unsuccessful case before the House of Lords, also run into financial difficulties. Gaywit loves Emilia, but Richly has made it so that he must marry Charlotte to inherit his father’s estate. Captain Bellamant is getting his allowance cut back, as his parents have lost their court case. So stands the situation as the comedy begins.

To fill up their coffers, Mr Modern pimps out Mrs Modern. He turns a blind eye while Mrs Modern connects with Richly, Gaywit, and Mr Bellamant. Through the largesse of mainly Richly, the Moderns can sustain their card-playing and socializing city lifestyle. Richly, however, is visiting less often. He has his eye on Mrs Bellamant, the devout and caring wife of Mr Bellamant. Richly, to get alone with Mrs Bellamant, offers Mr Bellamant help in his court case and pays Mrs Modern to arrange a rendezvous between himself and Mrs Bellamant. Mr Bellamant, while believing that his wife will be true, gives Richly leave to tempt his wife. Mrs Modern, becoming desperate, accepts Richly’s offer and also looks to her two other lovers–Mr Bellamant and Gaywit–for help. She borrows a hundred-pound note from Mr Bellamant. Mr Modern, realizing that Richly is coming around less often to see his wife, also grows desperate. He arranges to catch his wife in flagrante delicto and to sue her lover for damages. This practice, at the time, was all the rage for degenerate aristocrats to make a quick buck.

The comedy turns on the unexpected: Mrs Modern loses the hundred-pound note Mr Bellamant gives her to Richly while gambling. Then, a little later, Richly loses the same note to Mrs Bellamant gambling. When Mr Bellamant asks his wife to borrow some money, she gives him back the note that he had given to Mrs Modern earlier. Finding out that his wife had gotten the note from Richly arouses his suspicion. He goes on a romp with Mrs Modern, and is caught by Mr Modern. Now he will have to pay adultery damages to Mr Modern. But no! He finds a way out. The good guys find out that Mr Modern had pimped out his wife all along to catch a lover in the act and make a buck in court. This is strictly forbidden. So, Mr Bellamant is off the hook. But there still is his wife, who is angry that he has been gallivanting around town. But oh! She decides to forgive him. Finally, Richly pays the price. The Bellamants’ son Captain Bellamant marries Charlotte, Richly’s daughter, behind his back. This frees up Gaywit, Richly’s nephew, to marry Emilia, the Bellamants’ daughter. Unlike real life, the good guys stand up to the bad guys. Or so the play argues.

I found the play cringeworthy. Why should Mrs Bellamant forgive Mr Bellamant? When she finds out her husband has been running around, she starts off quite mad. But then her anger softens. As it dawned on me that she might forgive him, I was thinking, “Don’t do it!” Then, in a space of ten or fifteen lines, she forgives him. Unbelievable. To me, that was as unsatisfying as it would have been if Nora had forgiven Torvald in Ibsen’s A Doll’s House. Of course, that does not happen in A Doll’s House, which is a superior play.

Now what happens if the Moderns or the Bellamants run out of money? Money is a big issue in this play. Well, it turns out that the worse that could happen to these families is that they would have to retire to their country manor! To them, that is very bad. But, to a modern audience, leaving the rat race behind to retire to a country manor would be a dream come true! So, I found this facet of the play out of touch with modern sensibilities.

In addition, I found the “good” characters–especially the Bellamants–to be insufferable. Mrs Bellamant is a goody two shoes. And Mr Bellamant has not aged well. He may have been considered good back in 1732, but times have changed! For example, Mr Bellamant’s wager with with Richly that Mrs Bellamant can resist his advances is reminiscent of God’s wager with Satan over Job’s goodness. Today such a wager is unconscionable. When such a wager is made today–as it was in the 1983 movie Trading Places–both the God and the Satan figures are played by bad guys. In Trading Places the wager is made by callous millionaires. So too, Mr Bellamant appears in a callous light by accepting Richly’s wager. Richly–the “bad” character–while bad, at least had no pretence of being good. At least his is honest in his badness.

The one saving feature in the play are the courtship scenes between Captain Bellamant–who comes in strong–and Lady Charlotte–who is ice cold. If the actors could get their chemistry between the characters right–and there obviously is a chemistry between them–the courtship scenes could be hilarious as they heap insult after insult on one another while working towards the larger prize of marriage.

All in all, Fielding’s The Modern Husband is too rooted in the preoccupations of its time to transcend them to be a work for all time.

– – –

Until next time, I’m Edwin Wong, and I do Melpomene’s work.
sine memoria nihil

Review of ALL QUIET ON THE WESTERN FRONT – Erich Maria Remarque

1928, 2013, Random House, translated by A. W. Wheen, 222 pages

One of the duties of Nobel Prize winners is to write a Nobel Lecture. When singer-songwriter Bob Dylan won the 2016 Nobel in literature, he was on the road, on the “Never Ending Tour,” as he calls it. Musician and friend Patti Smith accepted the prize on his behalf in Stockholm where she also and sang his “A Hard Rain’s a-Gonna Fall.” It was not until June 2017 that Dylan had a chance to record his Nobel Lecture in a LA Studio accompanied by a piano in the distance. The recording is available on YouTube.

In his lecture, he talks about his songs and their relation to literature. He specifically brings up three pieces of literature: Herman Melville’s Moby Dick, Homer’s Odyssey, and Remarque’s All Quiet on the Western Front. I’ve read Moby Dick and the Odyssey. I had heard of All Quiet on the Western Front, but had never read it. Dylan’s endorsement piqued my curiosity. There is so much to read, however, and sometimes decades pass before books on the reading list get attended to. A few months ago, however, it was my turn for book club suggestions. I presented three choices, one of which was All Quiet on the Western Front. Book club went for Remarque’s book. Now was my chance to read it. I’m glad I did.

Remarque’s book stands out for its directness. A bunch of kids are in a war where the world they love is getting blown apart. The strange thing, to them, is that they are doing the blowing up. Now, in between things and people getting blown up, you see human nature at work. Officers may abuse soldiers in training, but on the front lines, the jungle rules. The soldiers and officers who have the most miserable jobs in civilian life are the most power hungry in military life. Childhood friend Kemmerich is dying: who will get his boots? The poplar trees and the butterflies are always beautiful, especially when viewed from the trenches. Nature seems to keep going without any sense of loss from all the mounting casualties in the trenches. War is very body oriented: the dead make gurgling sounds, soldiers learn to go to the washroom together, bombs blow body parts everywhere. In today’s saccharine world, this book stands out. The veil of hope has been lifted. While reading this book, I thought I could understand, for a moment, why a soldier would want leave to end so that he could go back to the front, go into the trenches, and dive on that grenade to save his friends. The book gives you flashes of another way of living, flashes of how adaptable the will is. It is eye opening. Remarque himself fought in WWI and spent a year in a military hospital recovering from shrapnel wounds.

Dylan mentions All Quiet on the Western Front because it has influenced his writing, and the writings of others. He finds a link between the world of Remarque’s novel and some of the songs of Charlie Poole (1892-1931), one of which has this refrain:

I saw a sign in a window walking up town one day.
Join the army, see the world is what it had to say.
You’ll see exciting places with a jolly crew,
You’ll meet interesting people, and learn to kill them too.
Oh you ain’t talkin’ to me, you ain’t talking to me.
I may be crazy and all that, but I got good sense you see.
You ain’t talkin’ to me, you ain’t talkin’ to me.
Killin’ with a gun don’t sound like fun.
You ain’t talkin’ to me.

On the novel itself, Dylan has this to say. To him, All Quiet on the Western Front has worked his way into many of his songs because:

All Quiet on the Western Front is a horror story. This is a book where you lose your childhood, your faith in a meaningful world, and your concern for individuals. You’re stuck in a nightmare. Sucked up into a mysterious whirlpool of death and pain. You’re defending yourself from elimination. You’re being wiped off the face of the map. Once upon a time you were an innocent youth with big dreams about being a concert pianist. Once you loved life and the world, and now you’re shooting it to pieces.

To Dylan, it was not so much the message of All Quiet on the Western Front–he doesn’t believe that literature, or his songs, for that matter have a “message”–but the vernacular and the language that appeals to him. In other words, Remarque has put together the story and the words in a convincing way. It sounds good. And because it sounds, good, it has influenced Dylan and made its way into his songs.

Dylan concludes that art is alive. Books were meant to be read. Plays were meant to be seen. His songs were meant to be heard. Though good books, plays, and songs sound good, they don’t mean anything, not in the sense that a psychoanalytic or structuralist critic would have them mean. There is a rift between the naive power of the artist and the analytic power of the interpreter. The artist is not looking for meaning, the interpreter is. The artist, to Dylan, hears, reads, and sees artistic stimuli everywhere. Without knowing why, the artist incorporates these stimuli into art, not for the sake of meaning, but for the sake that it has a good jingle, is a good story, provokes a memorable impression. Like Plato’s investigation of art (through his character Socrates), artists find it hard to explain their works because, in great art, there’s nothing to explain.

While there’s nothing to explain, there is something to experience in art. Art tells a story that impacts us in powerful ways. How All Quiet on the Western Front impacted Dylan was that it made him never again want to pick up another war novel. And he hasn’t. Art must be experienced, otherwise it loses its vigour. Art studied and analyzed isn’t real art anymore, according to Dylan. It’s like that violin that sits in a glass case in a museum. Sad. Or, in another analogy that comes to mind, art interpreted rather than experienced is like a martial arts form that is no longer used for combat. Tai Chi used to be a system of self-defence. But nowadays, it’s an exercise or meditation. It cannot be used for self-defence anymore because it has separated from its roots. Theatre read or lyrics spoken outside of the bars, concert halls, and live venues becomes to audiences what Tai Chi has become to its practitioners: form divorced from practise. To Dylan, that would be a shame.

Don’t forget me, I’m Edwin Wong and I do Melpomene’s work.
sine memoria nihil

APRIL 2021 UPDATE – RISK THEATRE MODERN TRAGEDY PLAYWRITING COMPETITION

Stats, stats, stats!

THANK YOU, assiduous playwrights, for entering! The 2021 competition is open to entries (https://risktheatre.com). 60 plays have come in from 3 continents (Europe, Oceania, and North American) and 4 countries (USA, Australia, Canada, and UK). 1 more month to go before the 2021 competition closes at the end of May. Here are the country breakouts:

USA 49

Australia 1

Canada 8

UK 2

Of the American entries, 39 are from the east and 10 are from the west. Of the entries from the east, 12 are from New York and 5 from Los Angeles. Go New York and Los Angeles!

The breakdown between male and female entrants stands at 43 men and 17 women. Prior to the twentieth century, I only know of a handful of female tragedians: Elizabeth Cary (The Tragedy of Mariam the Fair Queen of Jewry, 1613), Hannah More (Percy, 1777), and Joanna Baillie (various plays and a theory of tragedy based on the emotions, nineteenth century). Thank you to assiduous reader Alex for writing in about More and Baillie.

Last month the https://risktheatre.com/ website averaged 27 hits a day. The top 3 countries clicking were: US, Canada, and UK. Most clicks in a day was 287 on August 15, 2020 when we announced the 2020 winner: THE VALUE by Nicholas Dunn. Best month was March 2019 with 2372 when we announced the 2019 winner: IN BLOOM by Gabriel Jason Dean. All time views stand at 26,185 and growing. So far, so good for this grassroots competition!

My award-winning book, eBook, and audiobook (narrated by Coronation Street star Greg Patmore) THE RISK THEATRE MODEL OF TRAGEDY: GAMBLING, DRAMA, AND THE UNEXPECTED hit the bookshelves in February 2019 and has sold 2658 copies. A shout out to everyone for their support—all proceeds fund the competition. The book is a winner in the Readers’ Favorite, CIPA EVVY, National Indie Excellence, and Reader Views literary awards as well as a finalist in the Wishing Shelf award.

Please ask your local library to carry this exciting title. To date, the book can be found at these fantastic libraries: LA Public, Bibliothèque national de France, Russian State Library, Herzog August Bibliothek Wolfenbüttel, Senate House Library (London), Universitätbibliothek der Eberhard Karls (Tübingen), Brown University, CalArts, Palatine Public, Pasadena Public, Fargo Public, South Texas College, University of Bristol, University of Victoria, Greater Victoria Public, Richmond Public, Smithers Public, University of Colorado, Denver Public, McMaster University, Buffalo and Erie County Public, Rochester Public, Wheaton College, South Cowichan Public, Vancouver Public, Hillside Public (Hyde Park, NY), Scarsdale Public (NY), Indianapolis Public, Okanagan College, Concordia University, University of British Columbia (UBC), University of London, Wellesley Free, Tigard Public, Herrick Memorial, Gannett-Tripp, Charles J. Meder, Westchester College, Cambridge University, Fordham University, SUNY Cortland Memorial, SUNY New Paltz, SUNY Binghamton, Glendale Public, Benicia Public, Santa Clara County Public, Glendora Public, Cupertino Public, Milpitas Public, St. Francis College, Noreen Reale Falcone Library, Southern Utah University, Daniel Burke, Manhattan College, Humboldt County Public, Santa Ana Public, Azusa Pacific University, Biola University, CUNY, Westchester Community, University of Utah. Let’s get a few more libraries on board! Reviews of the book can be found here:

Edwin Wong on Risk and Tragedy: The Literary Power of High-Stakes Gambles, One-in-a-Million Chances, and Extreme Losses

https://www.kirkusreviews.com/book-reviews/edwin-wong/the-risk-theatre-model-of-tragedy-gambling-drama-a/

https://www.broadwayworld.com/westend/article/Book-Review-THE-RISK-THEATRE-MODEL-OF-TRAGEDY-Edwin-Wong-20190626

https://www.forewordreviews.com/reviews/the-risk-theatre-model-of-tragedy/

https://doi.org/10.1080/14452294.2019.1705178

Here are links to YouTube videos of me talking about risk theatre at NNPN and CAMWS panels:

Don’t forget me, I’m Edwin Wong and I do Melpomene’s work.

sine memoria nihil

Review of ON HUMAN NATURE – Edward O. Wilson

1978, 2004 (with new preface), Harvard University Press, 282 pages

This book fills me with awe. Reading it gives me the sense that everything is possible, not just in science, but in my own field of dramatic literary theory. All that it takes for success is an idea, the conviction to pursue the idea, and the daring to continue when the world misinterprets and turns against you. In the 1950s, Wilson discovered how the social insects communicate with one another with (through pheromones or smell). In the 1970s, Wilson took what he had learned from insect behaviour, and applied it to vertebrate animals, including humans. Behaviour, he argued, is genetically determined. He created a new field called sociobiology, sometimes known as evolutionary psychology. For this endeavour, he was called out in many quarters. In the 1990s, he attempted to unite science with the humanities through the concept of consilience. In 2021, he is 91 years old and still active. His life and work inspire me. He has the fire.

On Human Nature inspired two book chapters that are coming out later this year. Wilson’s work on tribalism directly informed my essay: “Aeschylus’s Seven Against Thebes: A Patriot’s View of Patriotism.” Wilson’s work also indirectly influenced another essay: “Tragedy, Comedy, and Chance in Hardy’s Far from the Madding Crowd.” In this second essay, it was Wilson’s beautiful image of anastomosing paths and forks that inspired me. Wilson is as much a scientist as he is an artist. He writes with beauty.

Wilson’s book has also solved a long-standing mystery. I’ve been a fan of Nietzsche for a long time. One of the core ideas in his thinking is the “will to power.” To Nietzsche, the will to power is an unconscious drive that seeks to survive, and not only survive, but to assert control and dominion in the process of surviving. It is a life force. The feeling of strength. The fuse of life. In this post, I described it as a form of “appetite.” Jaspers, in his book-length critique of Nietzsche, threw me a sidewinder, however. Jaspers said that Nietzsche knew that he could not prove the will to power, and consequently abandoned his attempts to make it the centrepiece of a philosophical doctrine. Nietzsche had hypothesized that the will to power was the base human drive. Like other base human drives driving the other human drives, he could not demonstrate its existence. I was perplexed. After reading Wilson, I understood why: to demonstrate the will to power, Nietzsche needed a theory of sociobiology, a theory that said that human behaviours originated from something material such as the genes. The will to power, as a human behaviour, can, in the centuries to come, be demonstrated or falsified by science. It exists as a genetic imperative, or does not.

This insight filled me with tremendous awe. Even in my middle age, there are so many rudimentary ideas on things I have been thinking about my whole life I am only beginning to grasp. Amazing. This feeling of wonder and awe is what makes it all worthwhile.

Preface, 2004

On Human Nature offers a naturalistic view of human nature to compete with two views prevalent in the 1970s. The first competing view was from religion, which saw human nature as a creation of God, to be understood through the words of the prophets. The second competing view was from the behaviorists, who saw the mind as a blank slate to be molded by culture. Culture in turn is the learned response to environment. Wilson creates the field of sociobiology–also called evolutionary psychology–to test the hypothesis that the brain is biological in origin and structured by evolution through natural selection.

If Wilson is correct, human nature, instinct, and social behaviour have a biological basis grounded on thousands of millennia of evolution. Genetics and evolutionary theory, rather than learning, can explain behaviour:

In spite of the phylogenetic remoteness of vertebrates and insects and the basic distinction between their respective personal and impersonal systems of communication, these two groups of animals have evolved social behaviors that are similar in degree of complexity and convergent in many important details.

Sociobiology looks at how human behaviour is related to the social behaviours of all known social organisms, from bacteria and coelenterates through insects and vertebrates.

Preface

The point of this book is to demonstrate, writes Wilson, that the same principles that govern social insects can govern vertebrate animals. One theory can govern animal behaviour from termite colonies to troops of rhesus monkeys and human beings.

Chapter 1: Dilemma

To philosopher David Hume, the question of how the mind works, why it works one way and not another, and, from these considerations, the question of man’s ultimate nature is the question of questions. If mind is a biological device, then it is the process of natural selection that drives us to select religious or esthetic choices. Our ultimate nature is to promote the survival of our genes. First dilemma is that our biological nature directs our goals, dreams, and ambitions. Religions and secular religions such as Marxism are enabling mechanisms for survival. They are a legislated escape from the consequences of human nature but are energized by the will to self-aggrandizement. Result of the first dilemma: once we solve the problems of our age, then what? Ennui follows.

Second dilemma is that our ethical premises are based on innate censors and motivators in our brain. Morality evolved as an instinct. Philosophers make definitive statements without this evolutionary perspective: this is a mistake. Science can encroach on the humanities. Take John Rawls and A Theory of Justice. He understands that the liberties of equal citizenship are settled. The function of the state is to ensure the equal distribution of resources. Then look at Robert Nozick’s Anarchy, State, and Utopia. He begins as well by asserting human liberties. But then he suggests a meritocracy: the function of the state is minimal, only to enforce law and order. Unequal distribution is alright. Who is right? Without an understanding of the biological basis of human nature, it is hard to decide. Philosophy must be combined with biology.

Each discipline is antidiscipline to another discipline. Chemistry is antidiscipline to biology. Chemists view that biology must be reducible to the laws of chemistry while biologists view their investigations as too complex to be reduced to an atomic viewpoint. In the struggle for supremacy between discipline and antidiscipline, scientific materialism progresses.

The scientific viewpoint is not completely reductionist, however. In more complex interactions, emergent phenomena take place that cannot be explained by the underlying antidiscipline. Take haplodiploidy. In haplodiploidy, females choose the sex of the offspring. Because of this selection process, the insects which engage in haplodiploidy–wasps, bees, and ants–evolved the emergent phenomenon of complex social structures. Science, therefore, is not a danger to the humanities, but another tool to be used by the humanities in grappling with the question of human nature.

Chapter 2: Heredity

To develop and justify ways to structure human life, philosophers and social scientists have conducted thought experiments to see how man behaved without the trappings of culture. Adam Smith, Thomas Hobbes, and Jean-Jacques Rousseau have all developed social models based on their mental reconstructions of hunter-gatherer life. Their models are mistaken because they did not take science into account.

Take incest taboos, for example. Anthropologists have built theories that find incest taboos exist because, without them, the integrity of the family unit would be broken. Other anthropologists, following Claude Lévi-Strauss, find that incest taboos facilitate the exchange of women between social groups. Sociobiology, grounded on science, finds that incest taboos exist because it is a behaviour bred into the genes of human behaviour. Incest produces inferior offspring. Humans who did not have the incest taboo were less successful at passing on their genes as humans who did have the incest taboo. That the incest taboo is an inherited behaviour can be seen in the kibbutz arrangement of living: despite a lack of pressure from parents, children who have grown up together up to the age of six will not marry one another.

Sociobiology is defined by Wilson as a meeting between ethology, psychology, and biology. It considers behaviour to be encoded into the genes. As a result, humans, in the building of culture, are not unique. We are much like colony forming invertebrates (e.g. coral, bryozoans), social insects (termites, wasps, bees, ants), and social fish, birds, and mammals. Sociobiologists look at humanity as through a telescope and consider behaviour to arise from the interaction between genes and the environment. Human behaviour is shaped by natural selection and is not unique. It is no longer possible to say only human behaviour is symbolic behaviour; chimpanzees can also use symbolic language.

While proponents of culture argue that, for the last 5000 years (since the rise of civilization), culture rather than genetics has determined human behaviour, Wilson points out culture can only bend biology so far. Things would go badly quickly, for example, if culture prescribed that humans lived like apes or ants. Humans, for example, have the following characteristics that are irrevocable: “Age-grading, athletic sports, bodily adornment, calendar, cleanliness training, community organization, etc.,” while ants exhibit the following behaviours: “Age-grading, antennal rites, body licking, calendar, cannibalism, caste determination, caste laws, colony-foundation rules, communal nurseries, etc.,” Wilson’s bottom line is that culture moves between the parameters set by genetics. Culture can prescribe unhuman behaviour, but it will be short lived. Biology is destiny.

Chapter 3: Development

In the debunked theory of humorism, human nature is seen as the outcome of the balance between the four humours of blood, yellow bile, black bile, and phlegm. In sociobiology, human nature is seen as the outcome of the balance between more than 250 thousand pairs of genes. Genetic determinism is the new phrase of sociobiology.

Geneticist Conrad H. Waddington has an image of how genes develop into behavior. Each human trait, whether mental or physical, is like a boulder rolling down from the highlands to the sea. On the way down are many anastomosing channels that fork. Genes make some of the channels deeper, others narrower. Some channels are available, others are not. The final outcome of where the boulder or ball lands is only statistically predictable.

We like to think of human learning as infinite. Biology, however, tells us that our learning potential is programmed by the structure of the brain: we are allowed to learn some things, but not other things. An example: when a chick is given an electric shock on the beak and shown a flash of light, the chick will avoid the flash of light in the future. When a chick, however, is given an electric shock on the beak and hears a clicking sound at the same time, the chick will not avoid the clicking sound in the future. This same chick, if given an electric shock on the foot and a clicking sound, will avoid the clicking sound in the future. But, if given an electric shock on the foot and a flash of light, will not avoid the flash of light in the future. The chick’s brain tells the chick: learn the things that you can see that affect your head and the things that you can hear that affect your feet. Humans are more advanced than chicks, but our ability is not limitless.

Chapter 4: Emergence

Free will may be delusion. A honeybee, in a life of 50 days, thinks it has free will by learning the time of day, the location of the hive, the location of up to five fields, and the odour of its nestmates. But in doing all these things, it is only carrying out its genetic imperative. The human brain, even though “an enchanted loom where millions of flashing shuttles weave a dissolving pattern,” can only do what it has been programmed to do. In future years, the paradox of freedom and free will will be solved as an empirical problem by biologists and physicists.

Wilson uses the failure of slavery to demonstrate the triumph of human biology. In insect societies–such as the red Polyergus ants–slavery is a permanent fixture. Humans, however, resist slavery so that slave societies always come to an end. Unlike the ants, humans lack a biological basis for slavery. Slavery is imposed on human beings as part of culture. Culture, however, can only overcome biology for so long before biology reasserts itself.

Further evidence of a biological basis for culture can be seen in the rise of the different civilizations: Rome, Sumer, Mesoamerica, etc., All civilizations follow a template of development from ad hoc ritual, and local group autonomy through to craft specialization and elite endogamy to codified law and taxation. Wilson suggests the template of development is due to culture and civilization refining biology through a process of an intense hypertrophy biologically meaningful institutions of hunter-gatherer bands.

Chapter 5: Aggression

This is the first of four chapters looking at a human behaviour through a sociobiological lens. Wilson finds that theoreticians who find that culture–and not the genes–is to blame for aggression are mistaken. By looking at human beings through the principles of animal ecology, a form of studies usually reserved for lower animals, it appears that the best way to human aggression as a mix of chemicals preexisting in the human mind that, mixed with the appropriate spark, will burn. This sociobiological view of aggression differs from other models of aggression such as the “drive-discharge” model of Freud and Lorenz or the “learned anger” model of blank-slate behaviourists.

Just because a trait fails to develop in a specific environment does not mean the trait is not intrinsic to a species. In other words, that a handful of tribes are pacifist does not mean that human beings are not innately aggressive. The right environmental trigger must be present to activate human aggression, which can take many forms. Wilson uses the simpler example of the rattlesnake to demonstrate different types of rattlesnake aggression that only occur when triggered by the environment. Rattlesnakes, when going after prey, will bite them and kill them. But when male rattlesnakes compete with one another over a female, they will wrestle, but not bite one another, even though their venom would be lethal. At other times, when the rattlesnake may be in danger, it will take on a different form of aggression by moving its head to the centre of the coil in striking position, and shaking its rattle. Then again, when a rattlesnake encounters a king snake or another predator that specializes in killing snakes, the rattlesnake will coil, cover its head, and bat the intruder with one of its coils. Human beings are the same, writes Wilson. They will become aggressive when confronted with the appropriate situation.

Wilson goes on to examine a particular aspect of human aggression associated with territorial behaviour. He finds that, if humans inhabit an arid land where game and plant food are poor, society will remain nomadic. No bands or villages form. No concept of land ownership develops. Territorial aggression is absent. The Western Shoshoni living in the Great Basin is an example of this. In contrast, however, the Owens Valley Paiute occupied a fertile land full of game and plant food. Here, the territory is worth defending, and the people living here organized into villages and bands. Social and religious sanctions rose up to justify territorial aggression.

Wilson finds that, although the genes encode aggression, the conscious mind never experiences the raw biological process. In territorial aggression, for example, the conscious mind does not process interference competition, density dependence, or human and animal demography. The raw biological process, however, manifests itself through the creation of social and religious customs which justify the raw biological drive of aggression.

Chapter 6: Sex

This is the second of four chapters looking at a human behaviour through a sociobiological lens.  Why has sex evolved if it can be made private, direct, safe, energetically cheap, and selfish? Nature’s point of sex, argues Wilson, is to create diversity and a division of labour. Diversity is achieved through sex because each offspring only shares half of the genes of each of the creating organisms. Division of labour is achieved when one of the sexes specializes in producing sperm and the other the egg. Wilson speculates that, from this primal division of labour, secondary traits emerged such as sexual bonding and family stability which gave homo sapiens a Darwinian advantage. Secondary or tertiary divisions of labour may be seen in both modern societies and living hunter-gatherer societies. As typical, Wilson emphasizes the biological and evolutionary differences in sex over cultural differences: in sociobiological theory, culture may only move between the imperatives laid down by biology.

Wilson cites evidence of genetic differences in male and female behaviour in contemporary society while admitting that such differences (though he believes unlikely) may be cultural. His strongest argument is the evidence from the accidental birth of hormone-induced hermaphrodites in the 1950s. In the 1950s, women were often given progestins, a substance that mimics male hormones, to prevent miscarriage. The hermaphrodites born to some of these women are genetically female with female internal sex organs. These hermaphrodites were also raised in the normal manner that girls were raised. Subsequent studies of these progestin-altered girls reveal that they often displayed dissatisfaction with being assigned a female role and preferred toy guns to dolls. Wilson takes this as the best evidence he can find that male and female behaviour have a biological rather than a cultural origin.

Wilson finds that human beings are connoisseurs of sexual pleasure not for the sake of reproduction, but for the sake of bonding. Bonding, to Wilson, is a trait that gives humans an evolutionary leg up. Natural-law theory and the church, which see sex as strictly a tool of procreation, is incorrect. To argue that sex is for the sake of bonding, Wilson presents a “kin-selection” hypothesis to explain homosexuality in the context of sociobiology. He postulates that the behaviour of homosexuality has a biological basis as it is practised by insects to mammals, with 4 percent of men identifying as exclusively homosexual and 13 percent of men being predominantly homosexual for a portion of their lives. Homosexuality, argues Wilson, is a type of bonding that favours the surrounding kin. Homosexuals expend their energies supporting their kin group. Shamans, seers, artists, and similar have been observed to perform this role. Kin groups, therefore, with homosexual individuals had an evolutionary advantage over kin groups without homosexual specialists. Wilson notes that this kin-selection hypothesis is quite radical.

Chapter 7: Altruism

Altruism or compassion is Wilson’s third chapter on the sociobiological basis of human emotions. Robins, chimpanzees, and other animals display the behaviour of altruism that is the glue of society. Only insects, however, will perform heroic feats of altruistic suicide that is often performed by soldiers in war. While the form and content of human altruism is largely determined by culture, the underlying emotion is evolved through genes. Wilson proposes two types of altruism: “hard-core” altruism which is irrational, directed towards the kin group, and expects nothing in return and “soft-core” altruism which is calculating, expects a return, and, ultimately, selfish.

In honey bees and termites, hard-core altruism prevails. But, if hard-core altruism were to prevail in human societies, civilization could not develop: people would favour kin and tribe to too large a degree. Hard-core altruism is inimical to larger society. For social harmony and homeostasis, soft-core altruism is required. Wilson argues that the closest we can come to a controlled experiment on where human altruism lies on the spectrum between hard- and soft-core is by observing immigrating ethnic groups under stress. Studies of Chinese and Jewish immigrations suggest that: 1) when historical circumstances bring race, class, and ethnic membership into conflict, the individual manoeuvres to achieve the least amount of conflict, 2) during these conflicts, an individual considers his own interests over others, and 3) kin, racial, or ethnic interests may prevail temporarily, but in the long run it is socioeconomic interests that dictate action.

The behaviour of altruism, concludes Wilson, though linked to morality and inscribed into moral codes, is a genetic phenomenon. Though culture can prescribe higher ethical values, culture is on the long rein of biology. Altruism, at bottom, is part of a circuitous process created by evolution to keep genetic material intact and to pass genetic material on to new generations. “Morality has no other demonstrable ultimate function,” says Wilson as he ends the chapter.

Chapter 8: Religion

Religion is Wilson’s fourth chapter on the sociological basis of human behaviours. Religion to Wilson is an ineradicable part of human behaviour. Even though religion loses out in its confrontations with the enlightenment and scientific materialism, it offers a hope in immortality and an everlasting kingdom that nothing else can offer. From at least 60,000 years ago to the first Neanderthal burial rites, humans have created in the order of 100,000 different religions.

That religion is a sociobiological phenomenon may be seen in Nietzsche’s quote that people would rather believe in the void than be void of purpose. Groups predisposed to religious belief may have a better chance of survival as religion is the process whereby an individual is persuaded to subordinate self for group interest. Religious ceremonies such as the potlatch are conspicuous displays in which leaders can advertise wealth and mobilize kin groups.

Humans today are still ruled by myth. The three primary myths in conflict in this day and age, writes Wilson are: traditional religion, scientific materialism, and Marxism. Although Marxism sees itself as a branch of scientific materialism, sociobiology would disagree. The Marxist perception of history as a class struggle whereby lightly governed workers would control the means of production is supposed to be based on a subtle understanding of the pure economic process. It is incorrect. It is based on a mistaken view of human nature. Wilson declares that Marxism is sociobiology without the biology. Although Marxism was founded to combat ignorance and superstition, in denying the biological basis of human nature and asserting too much credit to culture, Marxism is itself, in the end, a form of superstition. Wilson finds that, on account of this, traditional religion will outlast Marxism.

Chapter 9: Hope

Biology, neurobiology, and sociobiology are the antidisciplines to the social sciences. The failure of social sciences great models (Marxism, rationalist economics, etc.,) is because they had an insufficient knowledge of human nature. The way to understand human nature is through biology. The great myth of scientific materialism is evolution and the pinnacle of evolution is the human brain.

Human values must be understood through their phylogenetic development through evolution.  What we may value as our highest ideals may not be the ideals of other organisms: ants, for example, would view individual freedom as a great evil.

Since behaviour is based in genetics, with the unlocking of genetics, it will be possible one day to change human nature itself. We will be able to become more or less smart, more or less caring, more or less artistic, more or less selfish. So far, natural evolution keeps human nature in a homeostasis. Soon we can evolve our own human natures. Will we continue to build space age cultures from stone age behavious? Or will we give ourselves new space age behaviours to suit space age society? These are all the worthwhile questions to ask.

Book Blurb

In his new preface, E. O. Wilson reflects on how he came to write this book, how The Insect Societies led him to write Sociobiology, and how the political and religious uproar that engulfed that book persuaded him to write another book that would better explain the relevance of biology to the understanding of human behavior.

Author Blurb

Edward O. Wilson is Pellegrino University Professor at Harvard University. In addition to two Pulitzer Prizes (one of which he shares with Bert Hölldobler), Wilson has won many scientific awards, including the National Medal of Science and the Crafoord Prize of the Royal Swedish Academy of Sciences. He is the author of many books, including Pheidole in the New World: A Dominant, Hyperdiverse Ant Genus.

– – –

Don’t forget me, I’m Edwin Wong, and I do Melpomene’s work.
sine memoria nihil

MARCH 2021 UPDATE – RISK THEATRE MODERN TRAGEDY PLAYWRITING COMPETITION

Stats, stats, stats!

THANK YOU, assiduous playwrights, for entering! The 2021 competition is open to entries (https://risktheatre.com). 43 plays have come in from 3 continents (Europe, Oceania, and North American) and 4 countries (USA, Australia, Canada, and UK). 2 more months to go before the 2021 competition closes at the end of May. Here are the country breakouts:

USA 35

Australia 1

Canada 6

UK 1

Of the American entries, 28 are from the east and 7 are from the west. Of the entries from the east, 11 are from New York and 4 from Los Angeles. Go New York and Los Angeles!

The breakdown between male and female entrants stands at 29 men and 14 women. Prior to the twentieth century, I only know of a handful of female tragedians: Elizabeth Cary (The Tragedy of Mariam the Fair Queen of Jewry, 1613), Hannah More (Percy, 1777), and Joanna Baillie (various plays and a theory of tragedy based on the emotions, nineteenth century). Thank you to assiduous reader Alex for writing in about More and Baillie.

Last month the https://risktheatre.com/ website averaged 44 hits a day. The top 3 countries clicking were: US, Canada, and UK. Most clicks in a day was 287 on August 15, 2020 when we announced the 2020 winner: THE VALUE by Nicholas Dunn. Best month was March 2019 with 2372 when we announced the 2019 winner: IN BLOOM by Gabriel Jason Dean. All time views stand at 25,580 and growing. So far, so good for this grassroots competition!

My award-winning book, eBook, and audiobook (narrated by Coronation Street star Greg Patmore) THE RISK THEATRE MODEL OF TRAGEDY: GAMBLING, DRAMA, AND THE UNEXPECTED hit the bookshelves in February 2019 and has sold 2650 copies. A shout out to everyone for their support—all proceeds fund the competition. The book is a winner in the Readers’ Favorite, CIPA EVVY, National Indie Excellence, and Reader Views literary awards as well as a finalist in the Wishing Shelf award.

Please ask your local library to carry this exciting title. To date, the book can be found at these fantastic libraries: LA Public, Bibliothèque national de France, Russian State Library, Herzog August Bibliothek Wolfenbüttel, Senate House Library (London), Universitätbibliothek der Eberhard Karls (Tübingen), Brown University, CalArts, Palatine Public, Pasadena Public, Fargo Public, South Texas College, University of Bristol, University of Victoria, Greater Victoria Public, Richmond Public, Smithers Public, University of Colorado, Denver Public, McMaster University, Buffalo and Erie County Public, Rochester Public, Wheaton College, South Cowichan Public, Vancouver Public, Hillside Public (Hyde Park, NY), Scarsdale Public (NY), Indianapolis Public, Okanagan College, Concordia University, University of British Columbia (UBC), University of London, Wellesley Free, Tigard Public, Herrick Memorial, Gannett-Tripp, Charles J. Meder, Westchester College, Cambridge University, Fordham University, SUNY Cortland Memorial, SUNY New Paltz, SUNY Binghamton, Glendale Public, Benicia Public, Santa Clara County Public, Glendora Public, Cupertino Public, Milpitas Public, St. Francis College, Noreen Reale Falcone Library, Southern Utah University, Daniel Burke, Manhattan College, Humboldt County Public, Santa Ana Public, Azusa Pacific University, Biola University, CUNY, Westchester Community, University of Utah. Let’s get a few more libraries on board! Reviews of the book can be found here:

http://theelementsofwriting.com/wong/

https://www.kirkusreviews.com/book-reviews/edwin-wong/the-risk-theatre-model-of-tragedy-gambling-drama-a/

https://www.broadwayworld.com/westend/article/Book-Review-THE-RISK-THEATRE-MODEL-OF-TRAGEDY-Edwin-Wong-20190626

https://www.forewordreviews.com/reviews/the-risk-theatre-model-of-tragedy/

https://doi.org/10.1080/14452294.2019.1705178

Here are links to YouTube videos of me talking about risk theatre at NNPN and CAMWS panels:

Don’t forget me, I’m Edwin Wong and I do Melpomene’s work.

sine memoria nihil

A Risk Theatre Reading of Aeschylus’s SEVEN AGAINST THEBES

Aeschylus’s tragedy Seven Against Thebes, winner of the Dionysia in 467 BCE, separates the impulse of patriotism into its constituent ideologies, emotions, and behaviours. In Seven, the spark of patriotism is kindled by the opening flourish of bugle calls. When, through the pathetic fallacy, homeland becomes motherland, the spark becomes a flame. Then, calling the gods and the fervour of religion under its banner, the flame becomes a fire. Finally, by drawing a line between us and them, the fire becomes a blaze. Individuality is seared away, revealing the archetypes behind the human mask, the ancient compulsions that speak through the heraldic devices emblazoned on the warriors’ arms. Aeschylus, by dramatizing a city besieged, presents a perfect prism which refracts the intense blaze of patriotism into a scintillating rainbow of ideologies, emotions, and behaviours that, while touching every facet of the human experience, is bound together by the biological imperatives underlying human nature.

Although remembered today as the father of tragedy and the eldest of the big three of Aeschylus, Sophocles, and Euripides, Aeschylus was a soldier and a patriot. He fought in the four major engagements of the Persian Wars, where a motley consortium of bickering city-states checked the Persian Empire. In 490 BCE, he distinguished himself in the hoplite ranks at Marathon, where his brother, Cynegirus, perished. He fought in 480 at Artemisium and Salamis, and at Plataea in 479 when freedom came to Greece (Herodotus 6.114).

In the second century CE, the travel writer Pausanias visited Athens. He was surprised to learn that Aeschylus’s patriotism took such pride of place that the poet neglected to recollect his other achievements on his epitaph:

Aeschylus, who had won such renown for his poetry and for his share in the naval battles before Artemisium and at Salamis, recorded at the prospect of death nothing else, and merely wrote his name, his father’s name, and the name of his city, and added that he had witnesses to his valor in the grove at Marathon and in the Persians who landed there. (1.14.5)

The Athenians, however, remembered him as a poet and a patriot. The fifth century had been the Athenian century, the century where backwoods Athens had risen against empire only to itself become empire. Towards the end of the century, however, Athens was fighting for survival, exhausted by plague, stasis, and the Peloponnesian War. In 405 bce, Aristophanes’s comedy Frogs was produced. The nostalgic play reflects on Athens’s heyday, when civic poets promoted civic virtues, taking the city from peak to peak. In its reflections, it intertwines Aeschylus’s poetry with his patriotism.

In Frogs—which is named after the chorus of frogs that inhabit the lake at the entrance to the underworld—all the great tragic poets are dead. The tragic poets were the ones who had inculcated the Athenians with a sense of virtue and responsibility by holding the reflecting mirror of Achilles, Patroclus, and the role models of myth before the youth. In the logic of Frogs, Athens could be saved if a poet-saviour could be brought back from the dead. Dionysus, the god of tragedy, goes to the underworld where he judges a poetic agon between the two leading candidates: Aeschylus and Euripides. He will bring the winner back to life. Though a comedy, the urgency for a saviour was real. Athens stood on the brink. If it seems strange to ask a poet to save the city, remember that then, the division of labour was less pronounced. If moderns lived like the ancients, singer-songwriter Lucinda Williams would also be a field commander, four-star general Colin Powell would write Broadway hits, and playwright Caridad Svich would be Pope. Those were different times.

In their contest, Euripides’s ghost establishes the qualities that poets bring to the table. They offer “skill and good council” and “make people better members of their communities” (1009-10). Aeschylus responds with Seven:

EURIPIDES. And just how did you train them to be so noble?

DIONYSUS. Speak up, Aeschylus, and don’t be purposefully prideful and difficult.

AESCHYLUS. By composing a play chock-full of Ares.

DIONYSUS. Namely?

AESCHYLUS. My Seven Against Thebes; every single man who watched it was hot to be warlike. (1019-22)

When Frogs was produced, the real Euripides had been dead a year and Aeschylus fifty. Sixty-two years separated Seven from Frogs. Despite the recency bias in Euripides’s favour, Aeschylus prevails. In real life, however, Aeschylus was not coming back. Six months after Frogs, Athens fell. That, in the fantasy of Frogs, Aeschylus could be imagined as such a saviour, however, testifies to the enduring vision of nobility in Seven, a play which set fire to the flames of patriotism, the most patriotic of plays by the most patriotic of poets. In the character of Eteocles, Aeschylus gives us a patriot’s portrait of a patriot.

ETEOCLES’S STATE OF THE UNION ADDRESS

Seven begins with Thebes, the city of seven gates, under siege. After an initial ranging of powers, the enemy mounts a final, all-in assault. In his war room atop the acropolis, Eteocles coordinates the defense. His is a master class in statecraft.

In his opening address to the Thebans, Eteocles delivers his vision of patriotism. Patriotism begins with a contradiction. While god is responsible for success, Eteocles himself is responsible for failure:

ETEOCLES. For if we win success, the God is the cause

but if—may it not chance so—there is disaster,

throughout the town, voiced by its citizens,

a multitudinous swelling prelude

cries on one name “Eteocles” with groans. (4-8: Grene translation)

Eteocles’s “heads the god wins; tails Eteocles loses” heuristic defies logic. It appears lopsided because Eteocles is pursuing two strategies that, considered singly, are at odds, but, considered together, amplify one another. His first strategy is to motivate the Thebans by rousing their blind and irrational hopes. Hope, as Aeschylus notes in another play, is one of the sapiens’s two greatest possessions:

CHORUS. Did you perhaps go further than you have told us?

PROMETHEUS. I caused mortals to cease foreseeing doom.

CHORUS. What cure did you provide them with against that sickness?

PROMETHEUS. I placed in them blind hopes.

CHORUS. That was a great gift you gave men.

PROMETHEUS. Besides this, I gave them fire. (Prometheus Bound 249-54)

Though despair whispers the day is lost, blind hope never surrenders. What is more, by invoking “god” and “success” together, Eteocles amplifies blind hope with the sum of his compatriots’ faith, their religiosity, and all their beliefs in providence. This is no longer blind hope, but a seeing hope kindled by religious fervour. They are on the acropolis. They see the temples, monumental projections of power. The emotion of hope coupled with the human predisposition to belief is a winning combination.

If the gods take credit for success, it stands that they should take the blame for failure. Anthropologist James George Frazer records many such instances in The Golden Bough. In one example, during a six month drought, the Sicilians abused the statue of Saint Angelo, their patron rainmaker. They stripped him, reviled him, put him in irons, and threatened him with drowning and hanging (86). In another example, he records how the Chinese would alternately praise or censure their gods. Compliant gods were raised to a higher level of divinity by imperial decree. Recalcitrant gods, however, were deposed and stripped of the rank of deity (85). Eteocles, however, takes an asymmetric approach to the assignment of praise and blame. Why?

Eteocles recognizes that an effective leader cannot transfer the risk of failure to others. Leaders who transfer risk are perceived by their constituents to lack skin in the game. Agamemnon in Homer’s Iliad illustrates the shortcomings of a skinless leader. Although Agamemnon apologizes to Achilles for inciting their ruinous quarrel, he transfers the underlying blame to Zeus, Fate, and the Erinys (19.87). “They made me do it,” he says. What a daft apology. So too, Agamemnon points the finger at Zeus when, facing mounting losses, he proposes to evacuate Troy. Though god was responsible for their setbacks, this is not something he can say. He is immediately rebuked by a junior commander, and to the resounding thorubus of his joint chiefs of staff (9.17-51). Unlike Agamemnon, Eteocles recognizes that leaders who wish to unify their peoples must bear responsibility. His second strategy, therefore, involves shouldering the blame.

By holding himself accountable, Eteocles aligns his interests with his constituents’ interests. He has skin in the game. The principle of skin in the game finds that, the higher the personal cost of failure, the more one is incentivized to perform. Knowing that, if their ship of state goes down, Eteocles goes down with them, is a great reassurance to his constituents.[1] They expect that Eteocles, in saving his own skin, will save them all.

In the final examination, Eteocles’s “heads the god wins; tails Eteocles loses” heuristic, while lopsided, works in real life. It activates the emotion of hope, engages the mind’s predisposition to religious belief, and unifies leaders and constituents by giving leaders skin in the game. Patriotism is the mood of an animal under stress, the outpourings of a human nature for which reason is a last resort. Patriotism prefers blind hopes, fast heuristics, deep-seated beliefs, and other strategies predating novel reason.

In the second half of his state of the union address, Eteocles states the motherland doctrine. For a patriot, the concept of homeland is too small to fire hearts. It must be amplified by the pathetic fallacy. The pathetic fallacy is a literary device that attributes human qualities onto inanimate nature. By personifying the land into a motherland, Eteocles adds urgency to the defensive effort. They fight for mother earth, the original mother:

ETEOCLES. Help Earth your Mother.

She reared you, on her kindly surface, crawling

babies, welcomed all the trouble of your nurture,

reared you to live in her, to carry a shield

in her defense, loyally, against such needs as this. (16-20)

Filial devotion due a biological mother is transferred onto the home range. The land is alive, suckling its babes. Every Theban who has drank her milk is her debtor. By turning mother’s milk into an intoxicating wine, Eteocles takes kinship, the most fundamental of relationships for sapiens and other social animals, and appropriates it for homeland security.

Patriotism is one of the most dynamic and encompassing forces of the human mind. By vesting human hopes onto the gods, the quality of patriotism engages the human predisposition towards religious belief, itself a primal calling going back at least sixty-thousand years to the Neanderthals, who buried their dead in elaborate funerary rites (Rendu et al. 81-6). Likewise, by transforming the home range into the myth of the motherland, patriotism repurposes for its own objectives the behaviour of altruism and fundamental notions of kinship and family. Social organization, emotions, behaviours, cult, and mythology, however, are only the starting points of patriotism, which is so much more. There is still to consider in- and out-groups, the higher ideologies, self-sacrifice, and monumental art, of which Seven itself is a bright example.

Us and Them

In Seven, there are two sets of us and them, one inside the gates, one at the gates. The first set of us and them are represented by Eteocles and the defenders of Thebes, on the one hand, and the chorus, on the other hand. The second set of us and them are represented by the two sets of seven captains: one defending and the other besieging Thebes. Eteocles’s goal is to unify “us” inside the gates and destroy “them” outside the gates. After his opening speech, he encounters the first them: the chorus of Theban women. They are making their way to the temples on the acropolis.

The chorus are terrified. They have seen “the wave of warriors, with waving plumes,” the “Horse of the White Shield / well equipped, hastening upon our city,” and “the jagged rocks they hurl / upon our citizens” (89-90, 112, 299-300). They have heard trampling hoofs, whirring spears, and screeching axles bruiting impending rapine, rape, and ruin (84, 153, 155). They come to prostrate themselves:

CHORUS. Shall I kneel at the images of the Gods?

O Blessed Ones, throned in peace,

It is time to cling to your images.

We delay and wail too much. (96-9)

Frazzled, the chorus say their raggedy prayers. Some turn to Zeus. “Zeus, Father Omnipotent! all fulfilling!” says one, “Let us not fall into the hands of the foeman!” (118-9). “Cypris, who are our ancestress,” says another, “turn destruction away” (140-1). After addressing the deities individually, they address the divine collective:

CHORUS. O Gods all sufficient,

O Gods and Goddesses, Perfecters,

Protectors of our country’s forts,

do not betray this city, spear-won,

to a foreign-tongued enemy. (166-70)

As the chorus say their broken prayers, Eteocles falls on them, rebuking them with strong words. To Eteocles, the chorus are either with him or against him:

ETEOCLES. You insupportable creatures, I ask you,

is this the best, is this for the city’s safety,

is this enheartening for our beleaguered army,

to have you falling at the images

of the city’s gods crying and howling,

an object of hatred for all temperate souls? (181-6)

The chorus protest: they were afraid; they ran to the gods; their actions fall in line with custom (211-6). Eteocles and the chorus engage in a stichomythic, back and forth exchange:

CHORUS. I am afraid: the din at the gates grows louder.

ETEOCLES. Silence! Do not speak of this throughout the city.

CHORUS. O Blessed Band, do not betray this fort.

ETEOCLES. Damnation! Can you not endure in silence?

CHORUS. Fellow-citizen Gods, grant me not to be a slave.

ETEOCLES. It is you who enslave yourselves, and all the city. (249-54)

Many years later, the great magician Faustus, having achieved world dominion, perhaps at too great a price, was looking for another way. He calls on God. “I do repent,” he says, “and yet I do despair” (Marlowe, Doctor Faustus 5.1.69). His is a negative prayer filled with self-doubt, spoken from the point of view of the damned. God spits it out. Eteocles’s quarrel with the chorus is precisely this: their prayers are negative prayers, spoken from the loser point of view. “Grant me not to be a slave” and “do not betray this city,” though prayers, lack skin in the game. Vanquishers have their prayers and the vanquished theirs. The chorus’ prayers are those of the vanquished.

Eteocles gives them a better prayer, one with skin in the game, one that partakes and has a share of victory. It begins by invoking the gods as the city’s allies, a joyous paean of thanksgiving promising them hearths flowing with the blood of sacrificed sheep and slaughtered bulls, their altars adorned with the foe’s spoils (264-79). Although they need time to adjust, the chorus rejoin Eteocles’s in-group.

The exchange between Eteocles and the chorus illustrates how patriotism overwhelms reason. Patriotism is like the instinct that jumps back from the snake even before the higher mental processes establish the nature of the serpent threat. So too, the chorus’ initial position may have been innocuous, and Eteocles’s binary arguments fallacious. But first survival: there will be time for logic after, if they live. In crises, instinct comes before reason and morale before logic. Eteocles, by unifying the city, checks off another box on the patriot’s rulebook. But there is still another them: the barbarians at the gates.

Patriotism strips humans of their personality and individuality. Once patriotism separates a man from his multitudes, what is left behind is a type, a caricature, a sign and representation of the raw biological forces animating the man. In the sequence leading up to the play, Eteocles had sent a Messenger to spy on the Argive camp. The Messenger, having learned the identities of the seven attacking captains, returns. As he relays the information to Eteocles, he systematically deindividuates the foe until all that is left of the man is his shield device, the proud advertisement blazoned on his shield. Deindividuation is part and parcel of patriotism’s process.

Stripped of his humanity, a man becomes an abstract representation. Polyneices is become the idea of justice, advertising on his shield a woman identifying herself as Justice leading a man—ostensibly himself—home (642-9). Others expose their animality. Tydeus stands ready to strike like a serpent (381). In Hippomedon and Parthenopaeus, the madness of the chthonian powers, hateful to civilization and the bright gods, breaks out. One has the fire-breathing monster Typhon blazoned on his shield, the other the Sphinx (493, 541). Through their devices, the two captains are reduced into savage personifications of madness and unreason. Others become caricatures of blasphemy. At the third gate, Eteoclus carries a shield on which:

A man in armor mounts a ladder’s steps

to the enemy’s town to sack it. Loud

cries also this man in his written legend

“Ares himself shall not cast me from the tower.” (466-69)

Capaneus goes further. He will sack the city “with the Gods’ good will or ill” (425-9). Parthenopaeus vaunts that he will sack Thebes “in despite of Zeus” (532). In this deindividuated world of patriotism where the abstract symbolic device stands in for the person, even a blank shield is a sign. Amphiaraus’s lack of a shield device signifies how “He is best not at seeming to be such / but being so” (591-2).

Patriotism is frugal, and typology is a sort of mental frugality. One is never oneself, but a sign, a sign of justice, a sign of animality, a sign of darkness and evil. Shield devices, vaunts, and even names are signs. Parthenopaeus, whose name means “the maiden one,” represents war’s rite of passage where a boy becomes a killer (532-8). Once the crowd have become types, it is easier to categorize them into in- and out-groups, the former bent on multiplying its seed and the latter on destroying it. Binary mentalities are a survival heuristic, practiced not only by the sapiens, but also by their animal precursors from ant colonies to baboon troops. Patriotism is not such a new thing. Patriotism started long ago.

Patriotism also demands that the defending captains become types. One defender is a sentry “hostile to strangers” (“Echthroxenos;” 621). Patriotism has distilled Lasthenes into that one quality. It is sufficient. Such is also the fate of Melanippus and Polyphontes, who are reduced into their elemental qualities. The former hates “insolent words” and the latter is “a man of fiery spirit” (410, 447). Other defenders are likewise stripped down. In a roll call of sons, one defender is the “son of Astacus,” another “Creon’s son,” and a third the “son of Oenops” (408, 474, 505). By emphasizing genealogy, Eteocles gives his troops skin in the game: sons must equal fathers. When even skin in the game is insufficient, he gives them land in the game: two defenders—Melanippus and Megareus—are born from the race of sown men, the original founders of Thebes who sprang up autochthonous, from the soil itself. In becoming types, they put on the uniform of patriotism.

In the narrative of us and them, not only human reason, but human madness breaks out. The invaders, though Argives speaking a common language, are called “a foreign-tongued enemy” (170). The unreason of patriotism in bending the truth may be motivated by hidden biological prime movers. Anthropologists have identified in early hunter-gatherers evidence of a binary mentality cleaving sapiens into in- and out-group members. The Nyae Nyae, for example, a group of !Kung hunter-gatherers living in the Kalahari desert “speak of themselves as perfect and clean and other !Kung people as alien murderers who use deadly poisons” (Wilson 92).

Patriotism may be, speculates biologist Edward O. Wilson, a behaviour encoded into our genes through eons of evolution, allowing the sapiens who exhibited such impulses to multiply. In this light, patriotism is a hypertrophy and cultural outgrowth of an innate tribalism that unites kin groups into bands (82-92). Too little patriotism, and Thebes falls. Too much patriotism, and nationalism and racism rise, stalling the spread of culture and information. Patriotism, like so many other all-too-human impulses, is on the spectrum. Lasthenes, with his Stone Age xenophobia, makes a good sentry. His value in peacetime, however, may be debatable. The limitation of biology is one of the issues with building a space age society from genes adapted to Stone and Heroic Age environments.

A Delivery Mechanism

Like a megaton bomb, the dramatic payload of Seven sits idle until Aeschylus devises an appropriate vehicle with which to target his audience. The outcome of Seven is part of myth. Myth is a great spoiler: the theatregoers know myth through and through. To make the theatregoers “hot to be warlike,” Aeschylus needed a powerful delivery system to sidestep the audience’s knowledge. In chance and the random element, Aeschylus found a far-shooting ballistic rocket whereby he could take an outcome, known to all the theatregoers, and explode it in the face of the play’s unsuspecting characters.

By making chance responsible for the fated outcome and by subjectively and objectively suppressing the odds of the fated outcome happening, Aeschylus brings myth to life. The audience, until the last second, sits in thrall, wondering how to reconcile what they know must happen with the contradictory data presented on stage. The greatness of drama lies in the dramatic sleight-of-hand in making the inevitable seem to have been impossible.

The fated outcome is that Eteocles and Polyneices will die by mutual fratricide. This is civil war. Polyneices returns to reclaim the throne. The play is structured so that the fated outcome takes place only if both brothers are assigned the seventh gate. Chance enters the play through the gate assignations. The seven attacking captains—one of whom is Polyneices—and the seven defending captains—one of whom is Eteocles—are all assigned their gates by lot.[2]

Mathematically, the likelihood of a compound event happening is the product of its constituent probabilities. The odds of rolling snake eyes, or two ones on a pair of six-sided dice are 1:36 (1:6 * 1:6). On that analogy, the likelihood of the fated outcome happening is 1:49, as each of the brothers has a 1:7 chance of being assigned the seventh gate. The probability, therefore, of the fated outcome happening is exceedingly low. In random simulations with seven attackers, seven defenders, and seven gates, 48 out of 49 times the fated outcome will be averted.

Aeschylus begins his suppression of the fated outcome by dealing the captains their assignations by random lot. Though his audience lacked access to modern probability theory (which arose in the Italian Renaissance with the work of gambler-mathematician Gerolamo Cardano), they grasped the fundamental notion of intuitive probability.[3] Ancient Greek had a term eikos which denoted probability or likelihood in the modern sense (“Eikos”). “To succeed in many things, or many times, is difficult,” writes Aristotle, “for instance, to repeat the same throw ten thousand times with dice would be impossible, whereas to make it once or twice is comparatively easy” (On the Heavens 292a).

Aeschylus’s audience would have understood that, from the randomness built into the gate selection process, the fated outcome would have been implausible. That Aeschylus encourages his audience to think about probability can be seen in the play’s aleatory references. Hermes is invoked in his capacity as the god of lots who brings captains together for mortal combat (508).[4] Ares throws dice to single out the quick from the dead (414). Even specific throws are alluded to. “I will take six men, myself to make a seventh,” says Eteocles as he initiates the defense. “The number 6 + 1,” notes Roisman, “was considered an unlucky throw in the six sided dice” (22). Seven is a most probabilistic play, aleatory and ludic, a game of chance and a game of death.

Through the lottery device, Aeschylus begins to suppress the fated outcome. Then, in a wonderful marvelous masterstroke, he discounts the odds of the fated outcome from 48:1 against to 25,401,599:1 against. Never did the waters of artistic imagination rise so high as when he painted the inevitable as nigh impossible. To dam back possibility’s flood, he engineered an architectural marvel: the monumental shield scene.

The shield scene consists of seven matched speeches between Eteocles and the Messenger, each separated by an intervening prayer from the chorus. The Messenger has been collecting intelligence. He has seen the seven hostile captains draw lots to determine their gate assignations, has seen their shield devices, has heard their vaunts. He informs Eteocles of the threats. As the Messenger identifies each captain, Eteocles draws a lot to assign a defender. Having assigned the defender, he analyzes the tale of the tape.

In this peculiar battle, men do not fight. Because patriotism has reduced men into types and abstractions, it becomes a proxy battle where signs and representations clash. By examining the clash of representations, Eteocles can see whether the gods are on his side. Chance has brought the combatants together, but chance is not random. The casting of lots was a means of divination. Through the crack of chance, the gods reveal their will.

The tale of the tape at the first six gates favours Eteocles beyond any reasonable doubt. If the enemy has Typhon blazoned on his shield, he is, through a strange synchronicity, paired against a defender sporting the image of Zeus (511-20). In mythology, Zeus tamed Typhon. If the enemy is a blasphemer, he just happens to be paired against a defender “honoring the throne of Modesty” (409). If the enemy appears to be sprung from the race of giants, he is, against all odds, paired with a defender who has the “favor of Artemis / and of the other Gods” (449-50). As the giants fell, so too, in this new Gigantomachy, the gods will prevail.

In addition to the overwhelming objective indications of victory, every subjective indication also points away from the fated outcome: enemy morale is such that they have already sent home memorial tokens (49-50); the enemy’s sacrifices are unfavourable (379); infighting plagues the enemy ranks (382-4). While every Theban—from Eteocles to the soldiers, women, old men, and young boys stand united—the enemy stands divided. The certainty that the foe is doomed rises to a pitch when the Messenger announces that, at the sixth gate, the best of the Argives—the prophet-warrior Amphiaraus—lays into Polyneices, telling him that his leading a foreign army home is an abomination to the gods. What is more, Amphiaraus says that he expects to be struck dead, such is the sacrilege of their expedition (571-89).

At this moment, time stands still. The odds of the fated outcome were unlikely. The pairings at each of the gates portend victory. The enemy is divided. Eteocles basks in the moral certainty of victory. It is almost a foregone conclusion. The chorus capture the moment of jubilation. In the beginning of the shield scene, the chorus, although undergoing rehabilitation, were still singing the fall of Thebes. Their prayers at the initial gates talk of success, but also of dying friends, ravishment, and fear (420-2, 455-6, 565). In other words, negative prayers. At the sixth gate, however, they find their stride in a devastating triumphant prayer calling on Zeus to “strike down and slay” the foe (629-30). The halcyon moment, however, is brief. The Messenger proceeds to the seventh gate, telling Eteocles his brother awaits. Eteocles, having dispatched the other captains, suddenly realizes the gods call him to die.

What are the odds that Eteocles would be encouraged by six perfect pairings only to be cast down in the end? In other words, what are the odds that Melanippus confronts Tydeus at the first gate, Polyphontes confronts Capaneus at the second gate, and that all the pairings took place as they did up to Lasthenes confronting Amphiaraus at the sixth gate? According to the law of permutations, the formula for the number of unique arrangements possible with seven captains at seven gates is seven factorial 7!  (7 * 6 * 5 * 4 * 3 * 2 * 1) or 5040. Since there are seven attackers and defenders, to find out how many permutations exist at seven gates, multiply 5040 by 5040. With seven gates, seven attackers, and seven defenders, 25,401,600 permutations are possible. The odds, therefore, of Eteocles being raised up from gates one to six only to be struck down at gate seven are 25,401,599:1 against. By suppressing the odds of the fated outcome to a nonce quantity, Aeschylus animates the myth. Never again in the millenniums afterwards, neither in Greece nor in the lands that practice the art of playwriting, has a playwright dared to dramatize a deed so explosively blowing apart the possible and the probable.

Though Aeschylus’s audience lacked a working theory of combinations and permutations, the Greeks did have a term sumplokē “intertwining, complication, or combination” to denote this sort of combinatorial analysis (“Sumplokē”). “Xenocrates asserted,” says Plutarch, “that the number of syllables which the letters will make in combinations is 1,002,000,000,000” (Moralia 733a). Plutarch also records that the Stoic philosopher Chrysippus, postulating the number of illnesses that arise from the different combinations of food and drink on the body, turned to a combinatorial analysis. Through an analogy, Chrysippus calculated that, from ten simple propositions (representing different foods and drink), over a million compound combinations (representing different ailments) were possible (732f). Chrysippus and Xenocrates’s attempts demonstrate that Aeschylus’s audience would have been able to infer the enormous range of possibilities in seven gates, seven attackers, and seven defenders. If their calculations are indicative, Aeschylus’s audience, if anything, would have grossly overestimated the possible permutations, making the play even more dramatic in its rebel probability.

The thrill of drama, is not, as Aristotle claimed, to bring about the probable outcome, but, is rather the opposite, to bring about the most improbable outcome, the one that is 25,401,599:1 against (Poetics 1451a; Wong 206-17). Here is no pity and fear, but rather wonder and awe, wonder at how, each time a pair of captains who are not the brothers goes to the gates, the fated outcome seems subjectively further away, but is objectively closer—although 25,401,600 permutations had been available at gate one, only four permutations remain at gate six—and awe for how Eteocles—like Caesar at the Capitol or Myron Scholes and Robert C. Merton at the Nobel Prize ceremony—stood highest when closest to the fall.[5] As Aeschylus brings the hammer down on Eteocles, however, he also exalts him. The highest form of patriotism is self-sacrifice: it separates run-of-the-mill from purple-hearted patriots. Though Eteocles dies, in dying Aeschylus vouchsafes him patriotism’s crowning glory.

The Ancient Quarrel between Poetry and Philosophy

In the closing decades of the fifth century, poetry, tragedy, and myth were under attack. “There is an ancient quarrel,” says Plato, drawing up the lines of battle, “between poetry and philosophy” (Republic 607b). With the rise of rationalism, it was time for the old poets to make way for the new educators of Greece, the philosophers. The fallible heroes of the old myths would make way for Socrates, Plato’s new and improved hero. The time had come for the sword of reason to shine:

[Socrates speaking] And so, Glaucon, when you happen to meet those who praise Homer and say that he’s the poet who educated Greece, that it’s worth taking up his works in order to learn how to manage and educate people, and that one should arrange one’s whole life in accordance with his teachings, you should welcome these people and treat them as friends, since they’re as good as they’re capable of being, and you should agree that Homer is the most poetic of the tragedians and the first among them. But you should also know that hymns to the gods and eulogies to good people are the only poetry we can admit into our city. If you admit the pleasure-giving Muse, whether in lyric or epic poetry, pleasure and pain will be kings in your city instead of law or the thing that everyone has always believed to be best, namely reason. (Republic 606e-607a, emphasis added)

As Plato mobilized philosophy, others, seeing a chance to make their mark, joined the assault. The historians, led by Thucydides, attacked the stories used by the tragedians as fake myth. While the poets “exaggerate the importance of their themes” and teach by using examples from the distant and unverifiable past, the historian would instruct by providing examples filtered through the rational apparatus of the historical method (1.21-22). Gods, oracles, and omens—so often the prime movers in tragedy—are replaced with the scientific apparatus of cause and effect, eyewitness testimony of what really happened, and the careful consideration, corroboration, and weighing of evidence. At the end of the fifth century, the winds of change were blowing wild.

Whenever myth engaged with the forces of rationalism, myth was driven back. In myth, the Trojan War was the greatest of wars. Thucydides examines it with the historical method (1.10). It emerges diminished. It may have well have been fought by village peoples. Rationalism advanced and myth fell back. Thucydides has Pericles, his new world hero, say that Homer is redundant (2.41). Rationalism advanced and myth fell back. Ion, a professional reciter of poetry, considers himself an educator, educating his audience on health, war, and the many other themes sung by rhapsodes. Ion, however, runs into the hero-philosopher Socrates in Plato’s dialogue Ion. Using the Socratic method, Socrates deconstructs his expertise. It turns out that neither Ion nor the poets know anything. They have nothing to teach. Rationalism advanced and myth fell back.

Rationalism invaded the prerogative of poetry as the teacher of Greece, and poetry fell back. Rationalism pooh-poohed poetry’s fake myth, its tall tales and childish gods, and poetry fell back. Poetry had made too many concessions, was in a full retreat, smarting from the sword of reason. But it had one advantage. Poetry charges the thunders of the heart. It gives its admirers something to believe in, a proof. Rationalism here falls short. It may explain how we came to be, but not why we came to. It is silent on our ultimate purpose. Knowing this secret, Aristophanes mounted a powerful rearguard action in Frogs, calling on art and the author of Seven rather than the new rationalists to save the city.

The crowning moment of Seven, the moment that makes patriots “hot to be warlike,” is Eteocles’s reaction to learning that his brother is at the seventh gate. He is out of captains. He sees the writing on the wall. “I’ll go myself,” he says, “bring me my greaves” (673, 675). Though he realizes the gods call him to die, he wants for himself “no crying and no lamentation” (656). The chorus, knowing that neither brother can hope to emerge from the confrontation alive, reason with him, telling him to save himself:

CHORUS. Go not you, go not, to the seventh gate.

ETEOCLES. No words of yours will blunt my whetted purpose.

CHORUS. Yet even bad victory the Gods hold in honor.

ETEOCLES. No soldier may endure to hear such words.

CHORUS. Do you wish to reap as harvest a brother’s blood?

ETEOCLES. If Gods give ill, no man may shun their giving. (714-9)

In his final words, he tells the chorus that he feels the “whetted purpose” thundering in his heart. This is proof enough. He will fulfil his duty by making the highest sacrifice, the “admirable offering” gods and mortals alike will envy:

ETEOCLES. We are already past the care of Gods.

For them our death is the admirable offering.

Why then delay, fawning upon our doom? (703-5)

Patriotism gives patriots something that the logicians and rationalists never could: something greater than life to live and die for. Patriotism takes the raw biological basis of human nature, hidden from plain view by the mediating apparatus of consciousness, and codifies it in its strictures. It takes the primordial murmurings of tribalism and the irrational emotions of gentle altruism and hateful aggression, and unites them under a common banner. It then harnesses the myriad impulses which draw the sapiens into ever higher levels of social organization—from nomadic life to life in hamlets, cities, and megalopolises—to give the patriot something to believe in.

The patriot, with his tribalism, hears the murmuring song singing new syllogisms, singing of the beauty of kinsfolk and the ugliness of those who dwell beyond the gates. With these new syllogisms, the patriot lays down patriotism’s doctrine, beginning with in- and out-membership groups. To draw himself up to a higher perfection, the patriot takes the other, and turns the other into a sign and representation of all that he must, in his highest moment, overcome. In his fever, the patriot desires no mediocre other, but rather the highest type of other, the most gargantuan other against which he can assay his rising strength. He transforms the other into a bogeyman adorned with blasphemy, the dark images of the night, the eye of the full moon, the serpent’s hiss, and all the other trappings inimical to kin and civilization. Against this error of nature, the patriot girds his kin together in a tight embrace. To withstand such a powerful foe, the patriot himself enlists higher powers, builds shrines to the gods and talks of motherland and fatherland, talks of how the land and the folk are bound by ancient, inviolable, and reciprocal bonds.

Surrounded by powerful and holy monuments, spires reaching up into heaven like the arms of god, the patriot begins to see that he himself is part of the proof, is the son of a line of heroes in a patrilineal and matrilineal succession going back to the crack of time. He himself dissolves into a symbol and representation, the mortal instrument of an immortal purpose. Armed now with high ideology, the patriot now has proof of his goodness, of how his people were meant to persevere, the chosen ones tilling the chosen soil. Heeding the higher calling of country, god, and people, the patriot validates the desultory dross of life and drinks in the sense of belonging and purpose so foreign to the logicians and the rationalists who could only see the wisdom of the sapiens, but not the underlying biology firing the human fuse.

Now, eternally justified, the patriot is himself life’s proof. Having reached this exalted state, there is left but one act whereby he perfects life. To the rationalist who talked of virtue, there was no difference between virtue in theory and in practice. To the patriot, there is. Talk is cheap, insufficient skin. To die performing great heroic deeds is to have the highest skin in the game. It is the patriot’s finest hour, the hour of the affirmation of the highest existence.

In this curious battle, the outcome is exactly as Eteocles predicted. The city is saved. In fact, on the Theban side, there is only a single casualty. In the closing scene the Herald makes a proclamation:

HERALD. Our Lord Eteocles for his loyalty

it is determined to bury in the earth

that he so loved. Fighting its enemies

he found his death here. In the sight

of his ancestral shrines he is pure and blameless

and died where young men die right honorably. (1006-11)

In his burial, in the dirges and the wailing, it is accomplished. Eteocles’s sepulchres and monuments stand as inviolable proofs of his patriotic apotheosis. Though dead, he is born posthumously in Seven to light the way for all tomorrow’s standard-bearers. Patriotism, having enlisted human emotions and behaviours into its service, now calls out to one of the highest constructs of the human mind—art—to justify its eternal claim.

To rational minds, Seven dramatized the clash between the magic of the opposing shield devices. Eteocles, like a seer, interprets the combatants’ vaunts and shield devices. By the science of hermeneutics, he deciphers—and perhaps even manipulates—the hidden signs animating the cosmos. For these reasonable interpreters, Eteocles came close to mastering hermeneutics. To them, Seven is a tragedy of Eteocles’s discourtesy to the chorus and his hubris in thinking he could master the gates. To the interpreters, however, who feel the comprehensiveness of the human experience, for those whom not only the higher and evolved sensibilities, but also the lower and primal drives of the triune brain declare themselves, Seven dramatizes the myriad impulses which together constitute patriotism, hot to endure all time’s slings and arrows. To these other interpreters, Seven is a kaleidoscope of patriotism, reflecting all its changing patterns and colours, from its animal origins to its highest expressions in art, architecture, and culture. Gate by gate, Eteocles is stripped of his personality until, at the seventh gate, all his individual qualities have withdrawn behind patriotism’s mask. He is no longer man, but an incarnation of duty, the great intoxicated patriot, drunk on valour of the ages. Seven, in this more unified view, is a tragedy of the paradox of patriotism, the mystery of how one becomes greatest when one becomes nothing. We do not, perhaps, exist for our own sake, but for the sake of perpetuating the generations of leaves on the tree of life.

In this comprehensive view, patriotism is greater than either the philosophers or the mythographers have imagined. Patriotism is a human expression of the animal behaviour of territoriality, practised by each of the social animals from ants and hyenas to baboons and chimpanzees. As animals mark their home range in elaborate rituals, so too the sapiens mark their territories with doors, locks, gates, gatekeepers, walls, and banners in the sky. Patriotism in this last examination is a biological imperative, is the will to power driving natural selection. To ensure the survival of the species, it will mingle reason with unreason, self-preservation with self-sacrifice, and base ideologies with the highest of the arts and sciences. In the art of Seven, a patriot’s portrait of patriotism, the ancient calling calls out.

Seven reminds us that you can take the individual out of the country, but not the country out of the individual. Though part of our highest ideologies and mental constructs, patriotism is also felt in the blood. Nowhere is this more evident than in the legacy of Seven, where generations of youths, ardent for desperate glory, fulfilled biology’s gnarled imperative: dulce et decorum est pro patria mori.

BIBLIOGRAPHY

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Aristotle, et al. Poetics, On the Sublime, On Style. Translated by Stephen Halliwell, W. H. Fyfe, and Doreen C. Innes, Loeb-Harvard UP, 1995.

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Eikos.” A Greek-English Lexicon, compiled by Liddell, Scott, and Jones, 9th ed., Oxford UP, 1996.

Frazer, James George. The Golden Bough: A Study in Magic and Religion. Abridged ed., Macmillan, 1922.

Herodotus. The Histories. Translated by Aubrey de Sélincourt, revised by John M. Marincola, Penguin, 1996.

Herrmann, Fritz-Gregor. “Eteocles’ Decision in Aeschylus’ Seven against Thebes.” Tragedy and Archaic Greek Thought, edited by Douglas Cairns, Classical P of Wales, 2013, pp. 39- 80.

Homer. The Iliad of Homer. Translated by Richmond Lattimore, U of Chicago P, 1951.

Kidd, Stephen. “Why Mathematical Probability Failed to Emerge from Ancient Gambling.” Apeiron, vol. 53, no. 1, 2020, pp. 1-25.

Lowenstein, Roger. When Genius Failed: The Rise and Fall of Long-Term Capital Management.             2000. Random House, 2011.

Marlowe. The Complete Plays. Edited by J. B. Steane, Penguin, 1969.

Pausanias. Description of Greece: Books 1-2. Translated by W. H. S. Jones, Loeb-Harvard UP,   1918.

Plato. Complete Works. Edited by John M. Cooper, Hackett, 1997.

Plutarch. Moralia. Translated by Edwin L. Minar, Jr., F. H. Sandbach, and W. C. Helmbold, vol. 9, Loeb-Harvard UP, 1961.

Rendu, William, et al. “Evidence supporting an intentional Neandertal burial at La Chapelle-        aux-Saints.”Proceedings of the National Academy of Sciences of the United States of America, vol. 111, no. 1, Jan. 2014, pp. 81-6.

Roisman, Hanna M. “The Messenger and Eteocles in the Seven against Thebes.” L’antiquité        classique, vol. 59, 1990, pp. 17-36.

Sumplokē.” A Greek-English Lexicon, compiled by Liddell, Scott, and Jones, 9th ed., Oxford UP, 1996.

Taleb, Nassim Nicholas. Skin in the Game: Hidden Asymmetries in Daily Life. Random House,    2018.

Thucydides. History of the Peloponnesian War. Translated by Rex Warner, Penguin, 1972.

Wilson, Edward O. On Human Nature. 25th anniversary ed., Harvard UP, 2004.

Wong, Edwin. The Risk Theatre Model of Tragedy: Gambling, Drama, and the Unexpected. Friesen, 2019.

[1] For examples of negative incentives, see Taleb 12-15..

[2] That the attackers draw lots to determine their gate assignations is confirmed by the Messenger (56-7, 377, 424, and 456-9). How Eteocles assigns the defenders’ assignations is unclear. When assigning the defenders, Eteocles uses the future tense three times (“I will station,” 408, 621, 672), the perfect tense two times (“he has been sent,” 448, 472), the aorist passive once (“he was chosen,” 505), and the present tense once (“here is the man,” 554). Previous conjectures that have arisen to explain the tenses fall into three broad categories: 1) Eteocles had decided all the assignations prior to meeting the Messenger, 2) Eteocles decides the assignations on the spot, after hearing the Messenger’s reports, and 3) Eteocles decided some assignations before and some during his meeting with the Messenger. I follow Herrmann 58-62. In his bold conjecture, Herrmann argues that an important stage direction has been lost: each time the Messenger relays the assailant at the gate, Eteocles draws a lot to determine the defender. Not only does Herrmann’s conjecture solve the problem of the tenses (he can draw the lot and easily switch between tenses), it also adds dramatic vitality to the action.

[3] On why the ancients failed to develop a theory of probability, see Kidd 1-25. Kidd argues convincingly that probability theory failed to develop because ancient games of chance involved communal probabilities: probability theory does not grant the ancient gambler any advantage. Only when games of chance individualized risk did the first mathematician-gamblers begin exploring probability in earnest.

[4] On Hermes as the god of lots, see Apollodorus 3.10.2 and Aristophanes, Peace 364-6.

[5] Scholes and Merton received their Nobel Prizes as their hedge fund, Long-Term Capital Management, began its collapse. Its fall triggered one of the largest financial meltdowns of the modern era. See Lowenstein 96-120.


This is one in a series of risk theatre readings. Others are available: MacbethOthello, and All My Sons. Thanks for reading.

Don’t forget me. I’m Edwin Wong and I do Melpomene’s work.
sine memoria nihil

FEBRUARY 2021 UPDATE – RISK THEATRE MODERN TRAGEDY PLAYWRITING COMPETITION

Stats, stats, stats!

THANK YOU, assiduous playwrights, for entering! The 2021 competition is open to entries (https://risktheatre.com). 25 plays have come in from 3 continents (Europe, Oceania, and North American) and 4 countries (USA, Australia, Canada, and UK). 3 more months to go before the 2021 competition closes at the end of May. Here are the country breakouts:

USA 21

Australia 1

Canada 2

UK 1

Of the American entries, 17 are from the east and 4 are from the west. Of the entries from the east, 8 are from New York. Go New York!

The breakdown between male and female entrants stands at 15 men and 10 women. Nice to see! Prior to the twentieth century, I only know of a handful of female tragedians: Elizabeth Cary (The Tragedy of Mariam the Fair Queen of Jewry, 1613), Hannah More (Percy, 1777), and Joanna Baillie (various plays and a theory of tragedy based on the emotions, nineteenth century). Thank you to assiduous reader Alex for writing in about More and Baillie.

Last month the https://risktheatre.com/ website averaged 14 hits a day. The top 3 countries clicking were: US, Canada, and UK. Most clicks in a day was 287 on August 15, 2020 when we announced the 2020 winner: THE VALUE by Nicholas Dunn. Best month was March 2019 with 2372 when we announced the 2019 winner: IN BLOOM by Gabriel Jason Dean. All time views stand at 24,379 and growing. So far, so good for this grassroots competition!

My award-winning book, eBook, and audiobook (narrated by Coronation Street star Greg Patmore) THE RISK THEATRE MODEL OF TRAGEDY: GAMBLING, DRAMA, AND THE UNEXPECTED hit the bookshelves in February 2019 and has sold 2642 copies. A shout out to everyone for their support—all proceeds fund the competition. The book is a winner in the Readers’ Favorite, CIPA EVVY, National Indie Excellence, and Reader Views literary awards as well as a finalist in the Wishing Shelf award.

Please ask your local library to carry this exciting title. To date, the book can be found at these fantastic libraries: LA Public, Bibliothèque national de France, Russian State Library, Herzog August Bibliothek Wolfenbüttel, Senate House Library (London), Universitätbibliothek der Eberhard Karls (Tübingen), Brown University, CalArts, Palatine Public, Pasadena Public, Fargo Public, South Texas College, University of Bristol, University of Victoria, Greater Victoria Public, Richmond Public, Smithers Public, University of Colorado, Denver Public, McMaster University, Buffalo and Erie County Public, Rochester Public, Wheaton College, South Cowichan Public, Vancouver Public, Hillside Public (Hyde Park, NY), Scarsdale Public (NY), Indianapolis Public, Okanagan College, Concordia University, University of British Columbia (UBC), University of London, Wellesley Free, Tigard Public, Herrick Memorial, Gannett-Tripp, Charles J. Meder, Westchester College, Cambridge University, Fordham University, SUNY Cortland Memorial, SUNY New Paltz, SUNY Binghamton, Glendale Public, Benicia Public, Santa Clara County Public, Glendora Public, Cupertino Public, Milpitas Public, St. Francis College, Noreen Reale Falcone Library, Southern Utah University, Daniel Burke, Manhattan College, Humboldt County Public, Santa Ana Public, Azusa Pacific University, Biola University, CUNY, and Westchester Community. Let’s get a few more libraries on board! Reviews of the book can be found here:

Edwin Wong on Risk and Tragedy: The Literary Power of High-Stakes Gambles, One-in-a-Million Chances, and Extreme Losses

https://www.kirkusreviews.com/book-reviews/edwin-wong/the-risk-theatre-model-of-tragedy-gambling-drama-a/

https://www.broadwayworld.com/westend/article/Book-Review-THE-RISK-THEATRE-MODEL-OF-TRAGEDY-Edwin-Wong-20190626

https://www.forewordreviews.com/reviews/the-risk-theatre-model-of-tragedy/

https://doi.org/10.1080/14452294.2019.1705178

Here are links to YouTube videos of me talking about risk theatre at NNPN and CAMWS panels:

Don’t forget me, I’m Edwin Wong and I do Melpomene’s work.

sine memoria nihil

Seven Risk Theatre Playwriting Exercises

WORKING TITLE PLAYWRIGHTS
RISK THEATRE MASTER CLASS WITH EDWIN WONG
FEBRUARY 13/20 2021

SEVEN RISK THEATRE PLAYWRITING EXERCISES

Hi everyone, Edwin Wong here and I’ve got an awesome master class on risk theatre for you. This master class started when playwright and risk theatre finalist Emily McClain put me in touch with Amber Bradshaw, the managing artistic director at Working Title Playwrights, the leading new play incubator in the Southeast. Thank you to Emily, Amber, and Working Title Playwrights for this wonderful opportunity to connect. It’s great to see y’all here. Thank you for coming!

Here’s the story of risk theatre. Like Aristotle’s Poetics or Nietzsche’s The Birth of Tragedy, risk theatre is a theory of tragedy. One of the purposes of theories of tragedy is to answer the question: “Why do we find tragedy so alluring when it is full of sorrow and suffering? Why are we not, instead, disgusted by it” My answer is that tragedy fascinates because it dramatizes chance and uncertainty. By making risk the dramatic fulcrum of the action, it keeps audiences in thrall.

While researching probability theory in 2006, the spark of risk theatre occurred. I fed the spark, and, by inaugurating an international drama competition in 2018, the spark became a flame. The contest is now in its third year and awards over $12k in prize money each year. Then, by launching my book in 2019, the flame became a fire. Today, we’re going to set fire to the flames. Theatre is hungry, like fire.

When Amber was asking me to write a little blurb on the class, I thought of continuing the fire metaphor. I was going to create a tagline for the class that read: “Throw more fire into your work instead of throwing more of your work into the fire!” I didn’t have the guts to write that. But, behind the joke is a kernel of truth: my playwriting exercises will put more fire into your work.

I’ve written seven brand new exercises for you to harness the dramatic possibilities in chance, risk, and the unexpected. I’ve modelled these exercises after the playwriting exercises in Mark Bly’s 2020 book: New Dramaturgies: Strategies and Exercises for 21st Century Playwriting. Bly’s book has helped me out many times, and it’s an honour to use his book as a template. Today’s exercises are adapted from my 2019 book, The Risk Theatre Model of Tragedy: Gambling, Drama, and the Unexpected.

In today’s three hour session, I’ll present the exercises. After I present each exercise, we’ll have time to discuss for ten or so minutes before moving on to the next one. Halfway through the session we’ll have ten minute coffee break. In next week’s session, you’ll bring back your responses, and we’ll look at them together. Next week is also a three hour session, so we’ll have time for ten or eleven responses, selected from a lottery process. Chance is, after all, our theme.

Tragedy today has a bad rap. It’s a gloomy, depressing show about kings and queens. No one is lining up to see that. But if we transform tragedy into risk theatre and sell this idea to audiences and theatres, tragedy will come back into vogue. The public’s demand for chance, uncertainty, and the unexpected is insatiable because the problems and possibilities of our time are encapsulated in the concept of risk. When life give you risk, make risk theatre. Let’s go around the room and introduce ourselves. To make the audio clearer for everyone, I’ll put myself on mute now and I’ll toggle the microphone back on when I’m speaking. 

1          Wong’s “All Eggs in One Basket Exercise”

Have you heard of the expression “to go all-in?” It’s a gambling term. When a gambler goes all-in, the gambler stakes everything on the outcome of one roll, or one card, or one hand. In other words, all the eggs are in one basket. When all the eggs are in one basket, strange things happen. Strange things happen because the gambler has taken on risk. Risk has an uncanny power to multiply the risk taker’s position many times beyond what the risk taker can reasonably cover. It sets up the gambler for a catastrophic failure. These catastrophic failures interest audiences because they are inherently dramatic.

This playwriting exercise came to me when I was reading Paul Lyons’ collection of short stories called: The Greatest Gambling Stories Ever Told: Thirty-One Unforgettable Tales of Risk and Reward. Gamblers, by biting off more than they could chew, seemed to change the fabric of reality: by risk, they connect together all the strands of their life into a defining and explosive moment. Let’s talk about two of these stories: Pushkin’s Queen of Spades and Jessup’s The Cincinnati Kid.

The gambler Hermann in Pushkin’s The Queen of Spades discovers the secret to the game of faro (there is never any doubt that the secret is good, even though he gets it from the ghost of the Countess Anna Fedotovna who is a ghost because he’s killed her: in drama we overlook these “details.” Take, for example, Sophocles’ play The Women of Trachis, where Deianeira receives a potion from a dying centaur her husband’s just shot). Back to the story. The secret is to bet everything on the first night on the three card, to do the same thing the second night on the seven, and on the third night on the ace. The first night, he bets 47k rubles on the three. Tchekalinski, the banker, comments that the highest stake is typically 175 rubles. The next night, he bets 94k rubles on the seven, and wins. And the final night, he places 188k rubles on the ace, or what he thought was the ace. The ace wins, but it turns out Hermann had somehow misplaced his bet on the queen of spades, which, in defiance, seems to wink at him. He goes insane.

A similar, and even more concentrated scenario plays out in Jessup’s The Cincinnati Kid. In the movie (where the Kid plays out the final hand with greater skill than the novel), the Kid places all his eggs in one basket on the final poker hand. The Kid thinks that his full house has finally beat Lancey “The Man” Howard, who could be holding possibly nothing or perhaps a flush or straight flush. If the Man has nothing or a flush, the Kid wins. If the Man, however, has a straight flush, the Man wins. The odds in a two-handed game of poker, however, of a full house falling to a straight flush is 45,102,784:1 against. Accordingly, the Kid bets all-in, even borrowing $5000 Depression-era dollars to multiply his winnings. But, when the Man does have the straight flush, the Kid is out $15k. How much is that worth? Well, if we look at the prologue to Arthur Miller’s All My Sons, that’s the exact price of a two-storey, seven-room house in that era.

Now let’s translate this “all eggs in one basket” scenario to the playwriting world. Consider Nora in Ibsen’s A Doll’s House. For eight years, Nora bets all in on her husband’s love and understanding. Like the Cincinnati Kid, she holds a full house. But when it comes time to show her hand, she sees that, far from a full house, all she has is a doll house, and that is enough to break her heart. She bet, like Hermann in Pushkin’s short story, on the king of hearts, but finds, she’s placed all her hopes on a king of spades.

The Exercise

In the “All Eggs in One Basket” exercise, the playwright will place a character in some sort of high-stakes situation. The character really wants something very badly. To get it, the character must go all-in. There can be no plan-B. It is all-or-nothing. Finally, say how the high-stakes situation gets away from the character’s controlling grasp. In 250 words, report back to the group next week the risk event, and how the outcome defies the character’s expectations. If the response reads like a play synopsis, you’re on the right track.

2          Wong’s “Exercise in Human Foibles”

Have you noticed that we all have certain foibles that motivate us to take risk? Generally, we are risk-off. We have been brought up that way. We have been told from childhood that “a bird in hand is worth two in the bush.” Folk tales also reinforce the need for moderation: Aesop has a tale of a boy who gets his hand stuck in the jar trying to take out more than his fair portion of nuts (“The Boy and the Filberts”).

Risk-off characters are stable. For risk theatre, we need risk-on characters. How do we coax characters to turn up the risk, to flip the switch from risk-off to risk-on?

Have you heard of this stock called GameStop, ticker GME on the New York Stock Exchange? It’s been lighting up the news lately. I have a fascination for stock market bubbles: the Dutch Tulip Bubble in the 1600s, where tulips would sell for the price of waterfront mansions; the South Sea Bubble in which Isaac Newton lost a fortune, famously lamenting that he could “calculate the motions of the heavenly bodies, but not the madness of people;” the Roaring Twenties; the Dot-Com Bubble; and many more. These bubbles are the object of much study. It was while reading Canadian-American economist John Kenneth Galbraith’s A Short History of Financial Euphoria—a book short in length but long in the wit and dry humour—that this exercise occurred to me. In reviewing three centuries of financial bubbles, Galbraith identifies triggers where previously rational and risk-off market participants would engage in irrational and risk-on speculation. It occurred to me that not only normally risk-on types of characters, but also nominally risk-off characters—with the right motivation—may be inspired to engage in dangerous speculation.

Myself, I love risk-on types of characters: Faust, Joan of Arc, Don Rodrigo. But these brash characters are not to suitable for all audiences, who tire of their larger-than-life excess. Sometimes audiences enjoy characters with constant, loving, and noble natures who value reflection and prudence over risk. Othello is such a character. His “constant, loving, noble nature” makes him ill-suited for crimes of passion. Shakespeare, however, triggers Othello’s speculative tendencies by putting him “into a jealousy so strong / That judgement cannot cure.”

The Exercise

In the “Exercise in Human Foibles,” the playwright will take a mild-mannered character—one of their own or a character from a well-known play—and describe, in 250 words, how a mild-mannered nature can be encouraged to risk everything. In this exercise, you will concentrate on triggering the character’s all-too-human foibles. The emotions of greed, love, jealousy, and anger, are all proven triggers. Or you can focus on different human drives. The drive to keep up with the Joneses is identified by Galbraith as one of the factors that incite financial euphoria: even mild natures cannot stand watching neighbours get ahead.

3          Wong’s “Taking a Page from History Exercise”

One of the best pieces of advice in university was given to me by Leslie Shumka. She, in turn, got it from Keith Bradley. The advice: “Read widely, especially outside your field.” At the time, I was young, and didn’t understand. But it stuck in my head, as Leslie’s tips were usually helpful. That it came from Bradley also helped the idea stick. He was one of the gods in the department who was alternately feared and worshipped by the students, and perhaps by some of the other professors as well. He was the preeminent expert on Roman slavery, and we always thought of him as a terrific atheist, since his position was that Christianity played an absolute zero role in making slaves’ lives better. I always found it ironic that he left Victoria to finish his career at a Notre Dame, a Catholic university. At any rate, we always paid attention to what he had to say. But, at that time, I was busy reading more and more things in my field. “Why would I want to read stuff that has nothing to do with me?” I thought.

In time, I would understand. If you only read within your field, you’ll be reading what everyone else is reading and when you create, chances are you’ll be creating things similar to the things your colleagues are creating. When audiences see your shows, they may notice generic similarities in theme, plot, and image. If you want to create something that truly stands out, you have to read widely. You’ll be inspired by new ideas and find new connections. When the young Bob Dylan moved to New York in the early 60s, he would spend his days in the public library. While everyone else reading the most recent newspapers, Dylan would read the papers from the 1800s. His favourite papers were the ones from the Civil War period. You can hear this influence in his songs Nettie Moore or ‘Cross the Green Mountain. Reading widely gives him a unique take.

One of my favourite genres outside drama is history, especially the philosophy of history. The biological metaphor of nations undergoing birth, growing pains, maturity, consolidation, and decline in the German historian Oswald Spengler. The process of an eternal recurrence in the Hellenistic historian Polybius. The study of power in the Greek historian Thucydides, power that could even change the meanings of words and language.

This exercise arose while reading the historians. I noticed that they start their histories at some explosive point in time. Herodotus isn’t talking about a random section of history, but the Persian Wars, the greatest of wars up to that period of time. Thucydides one-ups Herodotus—by his time, the Persian Wars seemed like a minor skirmish—now the most badass conflict is the Peloponnesian War. Homer is even more specific. He doesn’t start at a random point in the Trojan War, but at that moment when Agamemnon insults Achilles, a slight that will result in the death of thousands, both Greek and Trojan alike.

The Exercise

In the “Taking a Page from History Exercise,” you’ll think like a historian. Come up with a historical setting and tell the group, in 250 words, the dramatic potential of this setting. Many of the most memorable plays find their inspiration from history. Macbeth is inspired by Holinshed’s Chronicles. Arthur Miller’s The Crucible is set during the Salem witch trials. Many other opportunities are also possible: scientific revolutions, the unintended consequences of great inventions, or historical pivots. The focus of this exercise isn’t a plot or the characters, but to focus on the setting itself, to find a setting out of which risk develops organically. Many possibilities present themselves here. Did you know, for example, that Sophocles’ Oedipus rex is set in a plague and was produced during a time of plague? The Crucible as well, while set during the witch trials, speaks to more contemporary events: the communist witch hunt. So too, Macbeth, while dramatizing eleventh century English-Scottish relations, speaks to the audience about King James, a Scottish king wearing the English crown.

This sort of historical distance is a useful asset to dramatists who wish to speak on current events without touching their audiences’ raw nerves. Sophocles, Shakespeare, and Miller were successful. Less successful was the ancient Athenian playwright Phrynichus. He wrote a moving play on the sack of Miletus, a sister city of Athens. It moved the audience to tears. But because the trauma of losing a sister city was too fresh, the state fined him 1000 drachmas, not a small amount, as 1000 drachmas could keep a family of four going for a year. In addition, they forbid the play from ever being produced again.

4          Wong’s “Birnam Wood Exercise”

Low-probability, high-consequence events are great fun because they’re part of a metatheatrical game between dramatists and audiences. By metatheatrical I mean the dramatist is talking directly to the audience. The game is played like this: the dramatist drops a hint of some impending low-probability event. The audience picks up this hint and starts trying to figure out how the dramatist will bring it about. The challenge is that, because the event is low-probability, it is hard to bring about.

This game of suspense is fun because it gives the audience skin in the game: they’re invested in the outcome as they try to piece together the clues. They watch the unfolding action with more attention. The game is likewise fun for the dramatist. It opens up fun devices such as misdirection or delay. The game also invests dramatists to use all their skills, as bringing about the impossible or the highly improbable is like pulling off a magic trick.

I don’t remember exactly where I got this idea from, it’s been so long. But it occurred to me when I was reading a book or an article by Alfred Hitchcock. He was talking about suspense as a game between the writer and the audience. Around the same time, while reading Shakespeare’s Macbeth and Aeschylus’ Seven Against Thebes, it struck me how Hitchcock had nailed it on the head. You can know exactly what will happen, but it’s still full of suspense because you don’t know how the dramatist will get there. Trying to guess how the dramatist gets there is all the fun.

The great fun in Macbeth is trying to figure out how Birnam Wood comes to Dunsinane Hill and how Macbeth will run across a man not of woman born. I think that the audience—as soon as they hear about Birnam Wood, and about the man not of woman born, and Macbeth’s protestations that it couldn’t happen—think the opposite: that it will happen. And it does happen: Birnam Wood comes when Malcolm orders his troops to camouflage themselves with branches cut down from the wood and Macbeth meets the man not of woman born when Macduff tells him he was born by C-section. Each time I see this—even though I’ve seen it a thousand times—I think “Ah—this is great!” And I think of what a great joke the messenger missed when he told Macbeth that the wood is coming. He could have said: “The copse are coming! The copse are coming!” (thank you to David Konstan for that funny). Well, if nobody is laughing, this is why I am leading a master class on tragedy, and not comedy! For a more detailed analysis of Macbeth, click here.

I was wondering if I should bring up Aeschylus’ Seven Against Thebes, a play that even classicists hardly read. I think I will, because it illustrates better than anything else how, even if the outcome is known to all, a great dramatist can generate suspense. Bear with me, it’s tricky to explain, but, I think, if you follow along, you’ll be amazed how Aeschylus pulls it off. For a more detailed analysis of Seven, click here.

Civil war rages in Thebes, fought between Oedipus’ two sons. Thebes has seven gates. One son, along with six captains, defends Thebes, one at each gate. Another son, along with six captains, lays siege to Thebes, one at each gate. The worst-case scenario happens if brother confronts brother at the final gate. The Greeks had rituals to purify spilt blood. They had no rituals to purify spilt kindred blood, which would release demonic spirits called the Furies. You don’t want the Furies to come out. The worst-case scenario only happens at the final gate, because, if the brothers meet before the final gate, they could substitute another captain. Oh, and another thing, the captains draw lots to determine their gate assignations. That is to say, all the gate assignations are random.

The audience knows that the brothers will kill each other. The action is part of the stories they’ve known since childhood—their myths. How this will happen in the play, however, they do not know. Okay. So the way Aeschylus sets this up is that each captain bears a shield emblazoned with a fantastic heraldic device. After the captains are assigned their gates, you can tell from the images on the shields who the gods favour—through the crack of probability and chance the gods reveal their will. In the play, we see the events unfold from the point of view of the brother defending the city. Starting from gate one, all the shield matchups overwhelmingly favour him. If the attacker carries an image of, say, the fire-breathing dragon Typhon on his shield, just by coincidence the defender has the image of Typhon’s slayer on his shield. This is a sign that the gods favour your cause. From gates one to six, by some amazing coincidence, the matchups so overwhelmingly favour the brother defending Thebes that the audience forgets that, each time a set of captains goes to the gates that isn’t one of the brothers, the odds of the worst-case scenario that brother confronts brother at gate seven goes up. And that is precisely what happens! As things get subjectively better and better, they are, in reality, getting objectively worse and worse. I love this play so much because there is no other play that works suspense so well. On the one hand, the fated outcome is getting more and more objectively likely, but, on the other hand, things are going so well it subjectively appears it could never happen. In antiquity, this play was an audience favourite, produced again and again. I can see why. I wish this play would come back into the canon. I’ve championed this play tirelessly in my risk theatre vision of tragedy.

The Exercise

In the “Birnam Wood Exercise,” the playwright will take a modern day prophecy and say, in 250 words, how, on first appearances, it could not happen, but then find a back door through which it comes to pass. Modern day prophecies can be all sorts of things. It can be the Titanic, the ship that could not be sunk. It could be the Great Depression: a few weeks before it broke out, the celebrity Yale economist Irving Fisher was telling the world that stocks had reached “a permanently high plateau.” It could be the behemoth oil rig Deepwater Horizon, with all its blowout preventers, blind shear rams, and sundry failsafes. In tragedy, there’s always a sliding door, a letter, a handkerchief.

In this exercise, the playwright finds the simplest strategy possible to communicate to the audience that the catastrophic event that can’t happen will happen. The focus is on simplicity. Usually when I tell people about how the impossible happens because Macduff was born by C-section, they groan a little bit. The technique you use to bring about the impossible doesn’t have to be realistic. The audience isn’t looking for that. But what the audience is looking for is that you play this game of suspense with them. With this one, make it simple, even if unrealistic. This is a good one to fight the urge to be clever. The C-section trick in Macbeth elicits groans, but hey, Macbeth is still a pretty good play.

5          Wong’s “O’Neill’s Fog Exercise”

I live on the banks of Esquimalt Harbour, in Victoria, Canada. My “harbour” is really a mud flat that’s different at all times of the day. When the tide’s out the shore recedes 200 metres. When the tide’s in, it looks like you’re looking into the ocean, but, until you get 300-400 metres out, it’s only 2-3 feet deep. In fact there’s an island a couple of hundred metres from shore that you can walk out to, even in high tide. Zodiacs drive all the way in and I’m always surprised their engines don’t bottom out. One cool thing around here are all the different birds: swans, eagles, vultures, gulls, herons, and my favourite, kingfishers. They’re a small bird, the size of my fist. They hover 20-30 feet above the water and will do a 90 degree dive straight in to fish. Daring. The other cool thing out here is the fog. The fog is mysterious, a visual analogy of risk, uncertainty, and the unknown.

One day, I took a photo of the Esquimalt Harbour fog and posted it on Facebook. Chicago playwright Mike McGeever commented on how Eugene O’Neill uses the fog as a barometer of risk: Long Day’s Journey into Night starts in the clear day. As the fog rolls in, Mary dissolves into morphine’s embracing haze. By the end of the play, the fog blankets everything and Mary is all but lost. As I started reading O’Neill’s earlier plays, I realized that O’Neill had been experimenting with the fog trope for at least twenty years, if not even further back. In Annie Christie, his 1921 Pulitzer winning play, there it is on the docks, the fog, full of uncertainty and foreboding, a sign that something will happen.

Risk theatre is meant to be an entertaining theatre, theatre that moves inexorably forwards towards the low-probability, high-consequence flashpoint. All the resources of theatre—language, character, plot, acting, directing—must be used to drive the action forwards. A sometimes overlooked resource to heighten the tension is the stage direction or the recurring device that signals: “Fasten your seatbelts, something is about to happen.”

These devices of stage directions are short gestures that go a long way. Any fans of German cinema here who remember Das Boot, a West German WWII movie from 1981 written and directed by Wolfgang Petersen? The film follows the crew of the submarine U-96 during the Battle of the Atlantic. A handful of times, before a major malfunction, the camera pans towards the instrument cluster and zooms in, for a split second, on a round dial. All the eye can see in this flash is that the dial is marked “Tiefenmesser” and it records the depth of the sub. The further to the right of the dial is, the deeper the sub is. Towards the extreme right, the dial goes into the red. Before the major malfunctions, Petersen will have the camera zoom in and show the hand going into the red. Inevitably, sometimes seconds, sometimes a minute after, an engine will explode, the sub will take water, they lose steering. This motif reminds me of O’Neill’s fog, an early warning sign that something will happen. In the script, it would be a line: “Zoom in on the bathometer.” This line is worth every word, and so much more.

While we don’t have a camera in theatre, this sort of motif can be embedded in stage directions: in can be highbrow, like O’Neill’s fog or Petersen’s Tiefenmesser, or it can be lowbrow like the headband in Rambo. Do you know the headband scene in Rambo?—before he gets into action, he has this red headband that he ties on. Now, whether highbrow or lowbrow, however, stage directions can communicate that something is about to happen. The motif can also be built into the dialogue. In Nicholas Dunn’s play The Value, one of the winners of the Risk Theatre Competition, the protagonist, a character with a sense that he was meant for something greater says, at three pivotal moments: “This … is what happens … .” When workshopping the play, we gave the line a beat and emphasized the deictic quality of this, that this this was pointing to a foreboding sense of a greater destiny revealing itself. The playwright, who is a basketball fan, encouraged Anthony Gaskins, the actor who played this character, to think of the line as something similar to the chalk toss ritual that basketball superstar Lebron James does before games. He chalks his hands and claps his hands together, puffing up the chalk into a cloud. The line became one of the focal points of the play, something spoken by a character to make the audience feel a sense of wonder and awe. It was very good.

The Exercise

In this exercise, the playwright will take an existing play—any existing play, whether by the playwright or another playwright—and identify an event that the audience expects will occur. It could a conflict between characters that leads up to a fight. It could be a relationship headed towards an inevitable breakup. It could be the moments where a brother and sister, separated by the contingencies of war for many years, run into each other again. After identifying this event that the audience expects will occur, the playwright will come up with a motif that heralds that something will happen. The motif is to be embedded in the stage directions. It could be a musical motif, a fog horn, the Tiefenmesser, a headband, the chalk toss. If not strictly a stage direction, it should be something that stands in as a stage direction: for example, the moments that the protagonist in Dunn’s The Value says: “This is what happens … .” This motif should be a device that can recur so times in the play before it becomes hackneyed. If it occurs once, the audience can’t tell the signal from the noise. Not yet. Twice the audience starts to catch on. Three times is perfect. Four risks becoming hackneyed.

6          Wong’s Exercise in Dramatic Indeterminacy

Great plays generate great controversy. Think of Sophocles’ Antigone: who is right—Creon, who represents the state, or Antigone, who represents tradition? Think of Ibsen’s A Doll’s House—is Nora justified in leaving her husband and children? Here’s a question: would you find Antigone more or less great if the balance inclined definitively towards one or the other? That is to say, if Sophocles had written a play where Creon is right and Antigone is wrong, would it be a better play or a worse play? And the same with A Doll’s House. Is Ibsen’s original play better, or version created in response to the censors who wanted the play to be morally definitive? How much of a play’s greatness comes from the controversy it generates, its ambiguity?

Controversy is possible because of indeterminacy. Critics who take Antigone’s side will pull out quotes that support her position and critics who take Creon’s side will find that Sophocles has given them backup as well. The French playwright Jean Anouilh famously put this principle to work in an adaptation of Sophocles’ play which was performed February 6, 1944 in Paris during the occupation. Both the Free French and the Nazis were in attendance, and both applauded the ending. The legend of this balancing act lives on whenever people talk about this performance.

If indeterminacy is desirable, how do we add it into our plays? This exercise came me to while reading biologist E.O. Wilson’s 1998 book Consilience: The Unity of Knowledge. He’s the scientist who cracked how ants communicate with each other. Ants have a remarkable ability to communicate with one another by using up to twenty signals to signal danger (get away), danger (come help), opportunity, and kinship. He hypothesized that they communicate through pheromones, or smell. The breakthrough involved biologists, mathematicians, chemists, social scientists, and artists. Biologists to understand that the ants have scent glands, mathematicians to model diffusion rates, chemists to isolate the molecules of scent, social scientists to model behavior, and the arts to create the narrative. To Wilson, every jump in knowledge involves the combination of unlikely disciplines. To jump to a higher understanding in playwriting, we’ll take a page out of Wilson’s playbook and bring together two unlikely fields:  mathematics, probability theory, philosophy, and playwriting. Hey, this is risk theatre. It’s different. New blood.

One of the great debates in Shakespeare’s Othello is whether Othello, from his own point of view, had enough information where he could reasonably judge whether he has been cuckolded. In other words, does he achieve what philosophers call moral certainty, moral certainty being that degree of probability so great as to admit no reasonable doubt? Modern statisticians use a one to five percent significance test as a threshold of moral certainty. That means, once they’re 95 to 99 percent certain that the result is not due to chance, they act; they publish their results. Until recently, physicists used a 0.3 percent significance test before they would announce a discovery. That means they’re 99.7% certain that the observation is the real thing rather than a fluke event. Recently, while searching for the Higgs boson, they upped the threshold to 99.99994%.

Does Othello achieve a measure of moral certainty? From a risk theatre perspective, this is the pivot of the play. Some say yes. Some say no. This indeterminacy makes the play great. With a formula called Bayes’ theorem, we will see how much of moral certainty Othello achieves. Bayes’ theorem gives us a way to revise probability estimates as new information becomes available. It’s really cool. First, tell me, based on Iago’s accusations, from the point of view of Othello, that is to say, if you were Othello, what’s the percentage chance you would think you’ve been cuckolded by Desdemona and Cassio when Iago first tells you about it? This number we’ll call the prior probability. We take into account Iago’s reputation for honesty and other hints in the play. We know from the play that it is not enough for Othello to act on.

Next, we take the new data: the handkerchief. From Othello’s point of view, what are the odds that he is a cuckold if he sees Cassio with it? Then, finally, one more piece of information, again, from Othello’s point of view: what are the odds that he is not a cuckold, should he see Cassio with the napkin?

P(C H): posterior probability Othello is cuckold after seeing Cassio with napkin
P(C): prior probability Othello is cuckold before the new information from the napkin test
P(~C): prior probability Othello is not a cuckold before the new information from the napkin test
P(H C): probability Othello is a cuckold, should he see Cassio with his napkin
P(H ∣ ~C): probability Othello is not a cuckold, should he see Cassio with his napkin

Here’s what the formula looks like:

                                                               P(H ∣ C)
P(C H) = P(C) * _____________________________________________________________

                                          {P(H ∣ C) * P(C)} + {P(H ∣ ~C) * P(~C)}

And here it is inputted with what I felt to be the probabilities::

                                                               0.90
0.989 = (0.50) * _____________________________________________________________

                                          {0.90 * 0.50} + {0.01 * 0.50}

Othello can be now 98.9% certain that he has been cuckolded. While this falls short of the 99.99994% percentage (a 1:3.5 million chance that the finding is due to chance) standard while searching for the Higgs boson, it’s in line with what modern statisticians would consider the threshold of moral certainty. The important thing to note, is that, playing with the numbers gives Othello different confidence levels. This fruitful ambiguity is what allow these discussions to happen. To me, that’s what makes this play fascinating: you could argue both sides persuasively. For a more detailed look at Othello, click here.

The Exercise

In this exercise, the playwright will go through Shakespeare’s Othello with an eye on how Shakespeare constructs probability in the play. Focus on Shakespeare’s language of moral certainty he uses in the play: “proof,” “overt test,” “thin habit and poor likelihoods,” “modern seeming,” “probal [i.e. probable] to thinking,” “exsufflicate [i.e. improbable] and blown surmises,” “inference,” “prove it that the probation bear no hinge nor loop,” “I’ll have some proof,” “living reason,” “help to thicken other proofs that do demonstrate thinly,” “speaks against her with the other proofs,” and so on. After analyzing the construction of probability, the playwright will assign probabilities to populate Bayes’ theorem to determine Othello’s degree of moral certainty, or lack thereof. Then the playwright will propose one way in which Shakespeare could have revised the play to increase Othello’s moral certainty and one way in which Shakespeare could have decreased Othello’s certainty. Finally, the playwright will conjecture the effect of increasing and decreasing Othello’s degree of moral certainty on the audience’s reception of the play. We use Bayes’ theorem in this exercise not because we require mathematical precision, but as a springboard into thinking about certainty and ambiguity.

In this exercise, the playwright asks: does Shakespeare get it right? Or can Othello be improved by making the guilt more or less certain? Would it have been better for Shakespeare to have created a play where certainty could have been achieved absolutely? Finally, after exploring indeterminacy in Othello, the playwright will relate to the group a way of applying indeterminacy into one of the playwright’s own plays. The purpose of this exercise is to find ways of generating controversy. Where there is controversy, audiences and critics will keep talking about your play. Where there is certainty, the debate quickly ends. That’s no fun. Indeterminacy is a great tool to captivate audiences.

7          Wong’s Exercise in the Price You Pay

Why is it hard to write tragedy? To this complicated question, I offer a simple answer: few dramatists have the heart to do to the character what they must: that is, complete obliteration. The tragic life is nasty, brutish, and short. Tragedy is an extremist art. Consider Oedipus in Sophocles’ Oedipus the King. All the poor guy wants to do is to lift the plague. He’s the king and it’s killing all his people. Look what Sophocles does to him. He strips him of his kingdom, takes away his crown, takes away his family, his dignity, and even his eyes. Is it not a bit much? Consider Lear in Shakespeare’s King Lear. King Lear is a doddering old fool. Look what Shakespeare puts him through. Is it not too much? When Lear says: “I will do such things— / What they are, yet I know not: but they shall be / The terrors of the earth,” I always wonder whether this is Lear or Shakespeare talking. I think the “terrors of the earth” is what Shakespeare does to Lear, not the other way around. The dramatist who can write successful tragedy is a scourge who calls down the terrors of the earth on unsuspecting protagonists.

In a conversation with Friedrich von Müller, German statesman, scientist, novelist, and dramatist Friedrich Johann Wolfgang von Goethe describes the tragic as the scenario which admits of no solution and no compensation. The loss must be terrible, absolute, and irrevocable. The second the tragedian offers any sort of compensation—a sort of victim’s services package—to the wounded protagonist, the tragic disappears.

Goethe himself could not rise to the occasion. At the last hour, Faust is saved. So too Egmont, though he dies, he finds compensation knowing that his death will incite the revolution that frees his people. As a result, he could not attain the heights the big three of Aeschylus, Sophocles, and Euripides, and the big two of Marlowe and Shakespeare reached. Goethe knew it too. He just couldn’t make himself do it. He didn’t have the heart. “The mere attempt to write tragedy,” he said in a letter to Schiller, “might be my undoing.”

In the last century, Arthur Miller was able to rise to the challenge in All My Sons. I am sure when Miller told his friends what he was working on, he wasn’t saying: “I drive a horrible man to commit suicide for killing twenty-one pilots,” but rather said, “I drive the best of fathers to suicide for doing what he thought was best for the ones he loved the most.” The former would have been too easy. The latter not many can pull off. The best sign you’re onto true tragedy is, when you tell your friends the plot, their eyebrows go up as in: “You’re kidding me, you did what to your protagonist?” For a more detailed look at All My Sons, click here.

One way to make it easier to inflict the terrors of the earth is to think of tragedy as a weighing mechanism. You put on one scalepan what the protagonist wants the most. In the case of Macbeth, it’s the crown. In the case of Joe Keller, it’s a business to hand down to his sons. In the case of Oedipus, it’s to raise the plague. On the opposing scalepan, you place what the protagonist must give up. In the case of Macbeth, it is compassion, or the milk of human kindness. In the case of Keller, it is his integrity. In the case of Oedipus, it is his precocious innocence.

Tragedy becomes terrible—and terrible is a good quality in tragedy—when both sides of the scale are heavy. Think of tragedy as a weighing mechanism for human ambitions and values. Characters must pay the price to obtain their wants. This idea of tragedy as a valuing mechanism I got from the economists and their idea of opportunity cost. Opportunity cost is the idea that, in choosing, there is a cost: one loses the next best alternative, the next best alternative is forsaken in selecting the best alternative. One cannot have cake and eat it too. One cannot have $10k cash and 25 shares of GameStop stock, one has either $10k cash or 25 shares of GameStop. When one chooses one or the other, the second choice is lost and, by choosing, one falls under the sway of a higher power, either towards reward or ruin. In risk theatre characters can have either a golden calf or a God.

How does this exercise help to unleash the tragic spirit? By looking at tragedy as a weighing mechanism, it becomes easier to inflict the terrors of the earth on unsuspecting heroes because, by looking at the exchange mechanically, you depersonalize the transaction. You’re not doing this to a nice person; you’re merely balancing accounting identities.

In economics, an accounting identity is just something that is simply true. The simplest one is probably: Assets = Liabilities + Equity. A tragic identity can be expressed similarly: Assets = Liabilities + Opportunity Cost with Assets being what the hero wants, Liabilities being the questionable things the hero has done along the way, and Opportunity Costbeing the good things the hero has given up along the way. By looking at the exchange though the eye of economics, you depersonalize the terrors of the earth. You become an economist, an accountant. It’s hard to lay Willy Loman off. He’s worked for you for a lifetime. He’s a person. But if you look at him mechanically, look at him like a businessperson, like an accountant or an economist, Willy’s just another line item. It’s easier to do to him the terrors of the earth. This is perhaps the hardest of the exercises. I don’t know if playwrights, so full of humanity, compassion, and the kindred spirit have what it takes to engage with the dark side of the force.

Economics is called the dismal science because it confronts the problem of scarcity. Tragedy too, is a world of shortages. There are too many kings and too few crowns. Tragedy is the dismal art. The dismal science and the dismal art: it is a match made in heaven. The opportunity cost concept in the economic sciences leads to tragic entanglement in the dramatic arts.

The Exercise

In this exercise, the playwright will, in 250 words, present the cost of opportunity. Take a character you’ve created, and frame the choice they must make in terms of opportunity cost. What do they want? Is it a crown, shares of GameStop, or a Broadway production? What are they willing to give up for what they want? Is it the milk of human kindness, integrity, or love? And what will trigger the character to have to pay? In All My Sons, Keller wants a good life for his sons. To get his sons the good life, he gives up his integrity. The trigger happens when he discovers that the twenty-one pilots who died because of him were, in a way, all his sons too.

In this exercise, you will find out if you have what it takes to do to your characters the unspeakable things that Miller did to Keller, that Shakespeare did to Lear, that Sophocles did to Oedipus. This, of all the exercises, is perhaps the hardest. Even Goethe was not up to task. It requires a rare and beautiful ruthlessness to cast your beautiful creations into the pit.

There you have it: seven playwriting exercises to help you put more risk, chance, and fire into your writing! Remember, when life gives you risk, build a theatre of risk. If you build it, they will come.

You can find me on Twitter, my handle is @TheoryOfTragedy. You can also find me on Facebook  at https://www.facebook.com/edwincharleswong and LinkedIn at https://linkedin.com/in/edwinclwong. The Risk Theatre Competition page is at https://risktheatre.com and you can also find competition updates on the Facebook “Risk Theatre Modern Tragedy Competition” page. Don’t worry about taking notes, all the exercises will be posted on my blog at: https://melpomeneswork.com/workingtitleplaywrights/. Follow my blog, there’s always something new and interesting coming out. Go to https://melpomeneswork.com/ and enter your email under “Subscribe to Blog via Email.” Feel free to share the blog link with all the exercises with all your colleagues and ask your local library to make my book available, it is a terrific resource! If, down the road, you find these exercises have helped you, write me, I’d love to hear from you and I’m easy to find.

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Don’t forget me, I’m Edwin Wong and I do Melpomene’s work.
sine memoria nihil

A Risk Theatre Reading of Arthur Miller’s ALL MY SONS

I don’t know why it is, but every time I reach out for something I want, I have to pull back because other people will suffer. (16)[1]

In the mid-1940s, the American century was dawning. The daybreak of Pax Americana had arrived. From January to November 1947, All My Sons ran for 328 performances.[2] Arthur Miller went from being a famous person nobody knew, to being a famous person everybody knew. In dramatizing the possibilities and problems of an upstart world order, Miller became an overnight sensation.

Pax Americana brought peace to the conquered by releasing the animal spirits of the economy, long bottled up in wartime rationing and a decade of depression and dust bowl. No more gloom. Opportunity and prosperity lay on every horizon line. Amidst the go-fever of a new superpower firing on all cylinders, one voice dissented. It was the voice of Miller asking whether the American dream was a zero-sum game.

In All My Sons, money is the measure of success. Money is everywhere. It represents the American dream. The choice to make money, however, comes at a cost. When one chooses to make money, one loses the next best alternative that one could have pursued, had one chosen otherwise. The negative part of choice is known as opportunity cost. Opportunity cost illustrates the cost of choice because it presents choice as an either/or rather than a both/and proposition.

All My Sons dramatizes the cost of the American dream, its entry fee, the yearly dues, and the ongoing expenses. It does so by following characters as they make choices in pursuit of the dream. By making, through opportunity cost, the characters pay for their decisions, Miller exposes the true price of Pax Americana.

The minor characters understand opportunity cost. Having chosen, they reflect on the forsaken alternatives, and are left with “a wisp of sadness” (6). Their tragedy anticipates, augments, and amplifies the tragedy of the Keller family—Joe Keller, or simply Keller, Kate Keller, otherwise known as Mother, and Chris Keller. The Kellers fail to understand opportunity cost. They are the sort of people who think that they can have their cake and eat it too. In the end, however, Miller destroys them. In their destruction, they pay for their devotion to the ideals of the American century.

For the orthodox interpreters who consider that the fall of heroes through hubris brings about a catharsis of pity and fear through pity and fear, or, that the tragic arises when irreconcilable ethical positions collide, All My Sons could take a position of pride alongside the tragedies of old. But, for the young guns who understand the opportunity cost concept, who seek farsighted interpretations for the new century, tragedy is, first and foremost, a valuing mechanism. To the rebel interpreters, patriotism goes through a price discovery process. It is on sale. Its price is measured in terms of the opportunity cost of all the things that are left behind in choosing it. The emotional effect of tragedy is wonder and awe. Wonder at how much Keller pays. And awe over how faraway, so close he was to pulling off a fast one. To the new interpreters, pity and fear were barbaric relics left over from past ages.

Show Me the Money

The Second World War is over. America has won. In the postwar boom, new industries, professions, and opportunities rise up:

Keller [shakes his head]. All the kind of business goin’ on. In my day, either you were a lawyer, or a doctor, or you worked in a shop. Now…

Frank. Well, I was going to be a forester once.

Keller. Well, that shows you; in my day, there was no such thing. (7)

It is a time of rapid urbanization and rising social mobility. The young move to the new metropolises of Cleveland and New York to stake their claims. On stage right, the baby boom that will redefine demographics and drive demand for the next century is taking place: in the space of three years, Frank and Lydia Lubey have three babies. In the postwar boom, the business of America is business. To partake in this world of business, money is the currency of exchange, the symbol of the dream, the projection of Pax Americana.

In All My Sons, money is ubiquitous. Money seals the deal between men and women: “Oh Annie, Annie,” says Chris to his fiancée, “I’m going to make a fortune for you!” (36). “You wanted money,” says Keller to Mother, “so I made money” (76). Money is the sign of social approval. “He’s got money,” says Sue to Ann when she finds out Ann is engaged to Chris (44). Money makes all the difference. When she met Jim, her future husband, his wallet was threadbare. She was, however, already a nurse. Money laid the groundwork for future strife:

Sue. It makes all the difference. I married an interne. On my salary. And that was bad, because as soon as a woman supports a man he owes her something. You can never owe somebody without resenting them. (44)

Money is how fathers demonstrate their love to sons. “What the hell did I work for?” Keller asks his son Chris. “That’s only for you, Chris,” says Keller, referring to his factory where everything from aircraft cylinder heads to pressure cookers and washing machines are built, “the whole shootin’-match is for you!” (17).

In the postwar boom, money is the new measure. Net worth is the measure of an individual and gross domestic product the measure of a nation. How much has one contributed to society? The answer lies in the bankbook. The bigger the better. Public projections of the bankbook start with the family house. In the opening description of the set, Miller describes the monetary attributes of the Keller house alongside its physical attributes: it is a two-storey, seven-room structure hedged in with tall poplars and a porch that extends into the yard six feet. To build it cost fifteen thousand (5). Like the height of the poplars and the porch that extends six feet, money has a dimension. It is measured in dollar units. In addition to the family house, secondary projections of the bankbook include the new cars and fridges (36). To own a house with a driveway, a new car, and fridge is the sign of a made man.

To comport oneself to life in the new dream, one must understand how money works. Besides the obvious material applications, money can buy human, all-too-human values. It can buy allegiances. Keller finds out that, not only has Ann returned after a three-and-a-half-year absence, her brother George is also on the way, and unexpectedly. George could be a danger: Keller had ruined his father. To win his allegiance, he proposes to fast-track George on the road to riches. George, having just joined the bar, is a new lawyer. He is in the beginning stages of building a clientele. Keller can help:

Keller. You say he’s not well. George, I been thinkin’, why should he knock himself out in New York with that cut-throat competition, when I got so many friends here; I’m very friendly with some big lawyers in town. I could set George up here. (48)

The allure of money may entice even Steve Deever, Ann and George’s father, the man Keller ruined:

Keller. I like you and George to go to him in prison and tell him. … “Dad, Joe wants to bring you into the business when you get out.”

Ann [surprised, even shocked]. You’d have him as partner?

Keller. No, no partner. A good job. [Pause. He sees she is shocked, a little mystified. He gets up, speaks more nervously.] I want him to know, Annie … while he’s sitting there I want him to know that when he gets out he’s got a place waitin’ for him. It’ll take his bitterness away. To know you have a place … it sweetens you. (49)

Relationships are defined by money, and Keller has figured out how to create winning relationships.

A fundamental relationship is the one between husband and wife. Here too, the successful relationship is grounded on an understanding of money. Jim, learning that Ann is engaged, offers monetary advice:

Jim [To Ann]. I’ve only met you Ann, but if I may offer you a piece of advice—When you marry, never—even in your mind—never count your husband’s money. (25)

Those who understand the advantages of money in the postwar world are lauded and those who fail to understand censored. Money is the basis of a new morality:

Keller. Goddam, if Larry was alive he wouldn’t act like this. He understood the way the world is made. He listened to me. To him the world had a forty-foot front, it ended at the building line. This one, everything bothers him. You make a deal, overcharge two cents, and his hair falls out. He don’t understand money. Too easy, it came too easy. Yes sir. Larry. That was a boy we lost. (77)

The goal of this new morality is to have children and pay off the mortgage. “That big dope next door,” says Mother, “who never reads anything but Andy Gump has three children and his house paid off” (61). Social causes, politics, and standing up for one’s beliefs are impediments, unwanted distractions to the patriotic goal of making money and babies:

Mother [reading his thoughts]. She got pretty, heh?

George [sadly]. Very pretty.

Mother [as a reprimand]. She’s beautiful, you damned fool!

George [looks around longingly; and softly, with a catch in his throat]. She makes it seem so nice around here.

Mother [shaking her finger at him]. Look what happened to you because you wouldn’t listen to me! I told you to marry that girl and stay out of the war!

George [laughs at himself]. She used to laugh too much.

Mother. And you didn’t laugh enough. While you were getting mad about Fascism Frank was getting into her bed. (61)

Against the monetization of all values is a competing ideal. But it lies offshore on the distant fronts. Chris saw a fleeting glimpse while he commanded a company in the war:

Chris. Everything was being destroyed, see, but it seemed to me that one new thing was made. A kind of … responsibility. Man for man. You understand me?—To show that, to bring that on to the earth again like some kind of monument and everyone would feel it standing there, behind him, and it would make a difference to him. (36)

But, as Chris adds, back at home there was no place for the things that come “out of a love a man can have for a man” (36). Before his company could come back from the war, they were already all dead. They had not been selfish enough. When, on the distant fronts, the dream of the brotherhood of man died, the American dream lost its last adversary.

The American dream is the dream of prosperity. It is the dream that tames the proud. It channels the grief of the widows and orphans, the frustrations of the veterans, and the energy of the emerging nation to create the wealth of nations. It is transacted in greenback dollars. It recorded its successes privately in bankbooks and publicly in the proliferation of factories, stone houses, automobiles, refrigerators. It sees material abundance as its highest good, and, in doing so, eschews brotherhood, the “love a man can have for a man.” Instead, it elevates self-interest as its new good.

Self-interest became the new creed because it creates prosperity. So argues the Scottish economist and philosopher Adam Smith. “It is not,” says Smith, “from the benevolence of the butcher, the brewer, or the baker that we expect our dinner, but from their regard to their own interest.”[3] In Smith’s economic philosophy, the formula to maximize national prosperity in the aggregate is for each individual to maximize individual prosperity. The greater good of a unit is dependent on all the butchers, brewers, and bakers thinking about themselves first. When individuals put others’ interests before their own, frictional losses diminish the aggregate potential of the unit. So the air mask procedure on an airplane: individuals maximize the group’s welfare by putting on their own masks first. So the zipper merge in traffic: when two lanes coalesce into one, the whole queue moves faster if each driver, in an act of self-interest, advances to the head before merging. In crucial applications, self-interest draws a line between life and death:

Chris. You remember, overseas, I was in command of a company?

Ann. Yeah, sure.

Chris. Well, I lost them.

Ann. How many?

Chris. Just about all.

Ann. Oh, gee!

Chris. It takes a little time to toss that off. Because they weren’t just men. For instance, one time it’d been raining several days and this kid came up to me, and gave me his last pair of dry socks. Put them in my pocket. That’s only a little thing … but … that’s the kind of guys I had. They didn’t die; they killed themselves for each other. I mean that exactly; a little more selfish and they’d’ve been here today. (35)

While Chris’ company died because they put self-interest second, Keller takes the opposite approach. He champions self-interest. While others wind one another up like tinker toys, Keller gets ahead by considering his own interests. When, for example, Ann expresses her appreciation to Keller for offering to help set George on his feet, Keller corrects her:

Ann. That’s awfully nice of you Joe.

Keller. No, kid, it ain’t nice of me. I want you to understand me. I’m thinking of Chris. [Slight pause] See … this is what I mean. You get older, you want to feel that you … accomplished something. My only accomplishment is my son. I ain’t brainy. That’s all I accomplished. Now a year, eighteen months, your father’ll be a free man. Who is he going to come home to, Annie? His baby. You. He’ll come, old, mad, into your house.

Ann. That can’t matter any more, Joe.

Keller. I don’t want that hate to come between us. [Gestures between chris and himself] (48-9)

Keller thinks of his self-interest first and foremost. He is the ideal citizen, the new model patriot showing the others how to live the dream. Or is he? That is the question Miller considers.

The Opportunity Cost of Choice

Opportunity cost is the notion that choice involves a negative component. The negative component is that, when the best alternative is chosen, the next best alternative is forsaken. Choice is decision and, embedded in the etymology of the term decision, is the opportunity cost concept. The English term comes from the Latin verb decidere, itself a combination of the prefix de– in its privative sense of “removal” and the verb caedere “to cut.”[4]When one decides one literally “cuts off” or “cuts away” the flotsam of competing alternatives.

Economists, in examining the problem of scarcity, have formulated the clearest exposition of the opportunity cost concept. Economics is called the dismal science because it sees an impoverished world, a world where there are too many mouths, and too little to eat. There are too many sick, and too few cures. There are too many kings, and too few crowns. The task of economists is to manage resources that are in a perpetual short supply. To do this, they developed opportunity cost as the basis of an economic theory of choice to allocate inadequate resources.

Smith proposes opportunity cost as a basis for decision making in his 1776 treatise The Wealth of Nations. To find the underlying framework for decision making, he peels away the complexities of developed economies by reconstructing the primitive economy of early hunter-gatherers. Exchange, he finds, is informed by the opportunity cost of production. He illustrates the concept by the example of the one beaver and the two deer:

In that early and rude state of society which precedes both the accumulation of stock and the appropriation of land, the proportion between the quantities of labour necessary for acquiring different objects seems to be the only circumstance which can afford any rule for exchanging them for one another. If among a nation of hunters, for example, it usually costs twice the labour to kill a beaver which it does to kill a deer, one beaver should naturally exchange for or be worth two deer. It is natural that what is usually the produce of two days’ or two hours’ labour, should be worth double of what is usually the produce of one day’s or one hour’s labour. (1.6.1)

When a hunter prepares a beaver, the hunter has lost the opportunity to prepare two deer. The opportunity cost of preparing a beaver is the loss of two deer. Conversely, should the hunter prepare two deer, the hunter loses the opportunity to prepare one beaver. With this simple example where there is one input (labour) and two outputs (beaver and deer), cost enters into the theory of choice: with a given input, it is either one beaver or two deer. In the real world, the inputs are more, the outputs are more, and the costs more grievous than animal skins. But the results are the same: you cannot have your cake, and eat it too.

If economics is the dismal science, then tragedy is the dismal art. Tragedy, like economics, sees a world of privation where, to gain x, one gives up y. In All My Sons, the characters confront opportunity cost. Take Ann. In the prehistory of the play, she had been engaged to Larry Keller, an army pilot. He died in the war. At the same time, her father, Steve, and Larry’s father, Keller, were tried for selling cracked airplane cylinder heads to the Army Air Force. They were accused of welding over hairline fractures and passing off the heads as good. Twenty-one pilots died. Keller was exonerated. Steve, however, was convicted. Ann is incredulous that her father should have been so base:

Keller. Annie, the day the news came about Larry he was in the cell next to mine … Dad. And he cried, Annie … he cried half the night.

Ann. [touched]. He shoulda cried all night. (33)

She disowns him:

Keller [to Ann]. The next time you write Dad …

Ann. I don’t write him.

Keller [struck]. Well every now and again you …

Ann. [a little ashamed, but determined]. No, I’ve never written to him. Neither has my brother. (31)

Her indignation comes at a cost, the cost of her shame. Her awkward interaction with Frank, who enquires about her father, highlights the price she pays. She cannot answer his simple question: she has no idea how he is (28-9). Polite society questions one who has disowned one’s own. She buys her indignation at the cost of her shame.

Economists use opportunity cost to price out goods and services. In the primitive economy, the cost of a beaver is two deer because two deer represent the opportunity cost of one beaver. In the developed economy, the cost of a house call is ten dollars because it compensates Jim for the next best thing he could have done, had he passed on the house call, which, in a moment of levity, would have been to drive Sue to the beach. While economists use opportunity cost to price out goods and services, Miller uses opportunity cost to price out the human. In the mad money world of All My Sons, it is either your money or your life.

From the perspective of opportunity cost, the case of Jim is illuminating. He is an early prototype of Willy Loman in Death of a Salesman, a play which would come out two years later. Willy, after getting lost in the dream, exposes the brutal paradox of opportunity cost in complex economies. In a brutal insight as he chats about life insurance with Charley, Willy realizes that it is his money or his life:

Charley.  I’ve got some work to do. Take care of yourself. And pay your insurance.

Willy. Funny, y’know? After all the highways, and the trains, and the appointments, and the years, you end up worth more dead than alive.[5]

Willy can have the dream, but at the cost of his life. Jim is not there yet, but he is getting there. In All My Sons, Jim wants to be a good husband. He also wants to follow his calling. He discovers that his wants present him with an either/or proposition:

Jim. One year I simply took off, went to New Orleans; for two months I lived on bananas and milk, and studied a certain disease. It was beautiful. And then she came, and she cried. And I went back home with her. And now I live in the usual darkness; I can’t find myself; it’s even hard sometimes to remember the kind of man I wanted to be. I am a good husband. (74-5)

When Jim reflects on his choice, he realizes the value of all he left behind. In this way, Miller makes opportunity cost the dramatic pivot through which characters pay the price.

Miller specifies the price Jim pays. From Sue, we learn that medical researchers make twenty-five dollars a week and doctors ten dollars per house call (10 and 44). During the course of the play (which takes place on a Sunday), Jim calls on at least three patients—Mrs. Adams, Mr. Hubbard, and an unnamed patient with a headache. He has made, at minimum, thirty dollars. In one day, Jim makes more than he would have in a week as a researcher. At this rate, he could make $210 a week, over eight times the amount of a researcher.

From an opportunity cost perspective, an inference may be drawn: $185 dollars per week—the difference in pay between a researcher and a doctor—is the remuneration Jim receives each week for having given up his dreams. Put another way, $185 per week is the price he pays to be a good husband. To add insult to injury, it appears that his services as a doctor are superfluous. His patients—who think they are dying—are, in fact, well. “Money,” says Jim in a moment of resignation, “Money-money-money-money. You say it long enough it doesn’t mean anything” (73). In complex economies, it is no longer the opportunity costs of beavers and deer, but rather those of dollars, cents, and dreams.

Jim’s domestic tragedy sets the scene for Keller’s tragedy. One evening during the war, Steve—Keller’s erstwhile partner—rang, frantic. They were manufacturing aircraft cylinder heads. There was a fault in the process. A batch came out with a hairline fracture. To Keller, it was either his business or his integrity. He has a choice: disclose that the process is faulty or weld the fracture. The former could put them out of business. The latter could endanger lives. He instructs Steve to pull out his tools.

The next morning, Keller calls in sick. But he does not have the flu. He is sick with the enormity of his decision. He is worried. When worried, he sleeps (41). By the time he returns to work, the heads have shipped. He thinks that the army quality control will catch the defect. By that time, he will have corrected the process. Before he can blink, however, 121 heads have gone in and 21 Curtiss P-40 Warhawks have crashed. The defect is traced back to the shop. Keller and Steve are arrested.

If Keller is convicted, he will lose his business. If he is exonerated, he will save his business. In his mind, he has done wrong by instructing Steve to cover up the cracks. But he knows a loophole: the evidence of telephone conversations is inadmissible in court:

George. Dad was afraid. He wanted Joe there if he was going to do it. But Joe can’t come down … he’s sick. Sick! He suddenly gets the flu! Suddenly! But he promised to take responsibility. Do you understand what I’m saying? On the telephone, you can’t have responsibility! In a court you can always deny a phone call and that’s exactly what he did. They knew he was a liar the first time, but in the appeal they believed that rotten lie and now Joe is a big shot and your father is the patsy. (54-5)

Keller is confronted with a choice. The opportunity cost of his business is forsaking the next best alternative, the ties that bind him to his neighbour and business partner. For the sake of his sons, he chooses the business.

Whereas Ann and Jim make their choices and pay, Keller thinks that he can have both his money and his integrity. He believes that, without repercussions, he can ship out the heads. He believes, that, without repercussions, he can make Steve the fall guy. For some time, he succeeds. After his exoneration, he comes back into town the cock of the walk, with the result that “fourteen months later I had one of the best shops in the state again, a respected man again; bigger than ever” (30). He brags of his bravado to Ann: “Every Saturday night the whole gang is playin’ poker in this arbor. All the ones who yelled murderer takin’ my money now” (30).

In the world of tragedy, it is a crime against the natural law of opportunity cost to have your cake and eat it too. There may be free lunches in comedy, a world of abundance.[6] But this is no comedy Keller is in. He is in a tragedy, the dismal art regulated by the dismal science. In the ancient world, the gods would ensure that the price is paid. In the modern world, the new gods are the forces of economic science. Opportunity cost is the avenging god. With bravado, Joe “McGuts” Keller can delay nemesis, but, like the tragedies of old, only for so long.

Masters of Reality

The Kellers are the masters of reality, manipulating reality to avoid paying their existential dues. Each of the Kellers—Mother, Chris, and Keller—pursues a complementary strategy that, while cunning, falls short. Opportunity cost is there lurking, biding its time, like the neighbourhood kids:

Keller [laughs]. I got all the kids crazy!

Chris. One of these days they’ll all come in here and beat your brains out. (13-4)

Mother knows the truth, knows that Keller ordered Steve to ship the cracked heads, knows that Keller framed Steve. She knows that, for his choices, there is a price to be paid. Three years ago, her son Larry flew on a mission. He never returned. Even though he never flew a P-40—the airframe into which the heads were mounted—in her calculus, if Larry were dead, Keller is the murderer. But no. God is on her side. God would not allow it. “God does not,” she says, “let a son be killed by his father” (68). God will lift the burden of opportunity cost from her.

If God exists, Larry will return. That is a mother’s faith. Until his homecoming, she devises alternate means to sustain her faith. Her neighbour, Frank, is an astrologer. In astrology, there is a prodigy known as a “favorable day.” On one’s favorable day, death looks away. “The odds are a million to one,” says Frank, “that a man won’t die on his favorable day” (66). Larry had went down on November 25th. To find out if November 25th was Larry’s day, Mother has Frank cast his horoscope. It turns out that it was his day. The chances are 999,999:1 that he is alive. The apple tree further validates her. The morning of the play, it was blasted down by the wind. It was blasted down because it was an abomination. Memorials are for the dead.

But Mother only buys time. She is fooled by randomness, confusing the static in the starways and the blasts of wind for a signal. God is not on her side. The universe feels no sense of obligation. In a show of dramatic irony, it is her insistence that Larry is alive that forces Ann to produce Larry’s suicide note. It is this note that undoes the Kellers’ mastery of reality.

Chris, unlike Mother, does not know the truth, does not know Keller ordered Steve to ship the heads, does not know Keller framed Steve. He is a dreamer, has not reached the jaded age. He weighs reality in the scales of his inexperience. In his inexperience, the only measure he knows is that of the responsibility of “man for man,” and so he judges all hearts (36). Into his heart will not enter that Jim could choose a bigger bankbook over being a better benefactor to humanity. Into his heart will not enter that Keller could choose the business over his responsibility to fellow human beings.

With his depth of conviction, Chris is persuasive. Every few years, he tells Jim he would be happier helping the sick by being an underpaid researcher rather than an overrated doctor. His persuasiveness alarms Sue, who, worrying about the size of Jim’s bankbook, asks Ann to move away with Chris (44). His persuasiveness also convinces George to disown his own father:

Chris [sits facing George]. Tell me, George. What happened? The court record was good enough for you all these years, why isn’t it good now? Why did you believe it all these years?

George [after a slight pause]. Because you believed it … That’s the truth, Chris. I believed everything, because I thought you did.

His conviction casts a reality distortion field. Keller cannot be guilty because he is the best of fathers. If he were guilty, the court would have determined so. But he is fooled by his goodness. The depth of his conviction never penetrated below the surface simplicity of his inexperience.

Now Keller: not only does he know the truth, he has fabricated the truth. He is the interior dramatist. If the neighbourhood kids have heard disturbing rumours, he will create a spin:

Keller. Actually what happened was that when I got home from the penitentiary, the kids got very interested in me. You know kids. I was [Laughs] like the expert on the jail situation. And as time passed they got it confused and … I ended up a detective [Laughs.]

Mother. Except that they didn’t get it confused. [To ann] He hands out badges from the Post Toasties boxes. [They laugh.] (29)

What federal penitentiary? Nothing is amiss. He manipulates reality: he is a detective, the cellar his jail.

So too, when George questions Keller’s innocence, Keller distorts reality. He reiterates how Steve was a small man who “never learned how to take the blame” and reinforces his position with a litany of examples (63). There was the time Steve almost burned down the shop and blamed the mechanic. There was the time Steve lost money on an oil stock and blamed Frank (64). There is a pattern here, argues Keller: Steve did wrong in shipping the heads and, because he was a small man, blamed Keller. Though Keller can win over some of the people most of the time, he cannot win over the iron law of opportunity cost.

Opportunity cost rears up in the explosive conclusion to act two when the Kellers’ contrasting realities collide. Chris finally tells Mother that, come hell or high water, he will marry Ann, Larry’s fiancée. Mother, however, cannot accept Larry’s death. Cornered, she says things to Chris it were better not to say:

Mother. Your brother’s alive, darling, because if he’s dead, your father killed him. Do you understand me now? As long as you live, that boy is alive. God does not let a son be killed by his father. Now you see, don’t you? (68)

She draws her line in the sand. If she loses hope, she will kill herself (22). Her last ditch gambit, however, comes at a tremendous cost. She preserves her hope by admitting, in so many words, that Keller has been guilty all along.

After her burst, she exits, leaving Chris to confront Keller. Keller confesses. He was responsible for the heads. He knew lives were at risk. But he did it for Chris, did it to save the business. Chris rebukes him and, having surfeited his rage, exits in despair.

Keller and Mother regroup. She suggests that it is time for him to pay. Between the horoscopes and revisionist narratives, the past is catching up:

Mother. I think if you sit him down and you … explain yourself. I mean you ought to make it clear to him that you know you did a terrible thing. [Not looking into his eyes] I mean if he saw that you realize what you did. You see?

Keller. What ice does that cut?

Mother [a little forcefully]. I mean if you told him that you want to pay for what you did.

Keller [sensing … quietly]. How can I pay?

Mother. Tell him … you’re willing to go to prison. [Pause.] (76)

Keller will have none of it. Chris will forgive him. “I’m his father and he’s my son,” he says, “and if there’s something bigger than that I’ll put a bullet in my head” (77). Family will lift the burden of opportunity cost from him.

As Mother draws her line in the sand, Ann will not stand by idle. She has come 700 miles to marry Chris. She will prove to Mother that Larry is dead. She has a letter, a letter from Larry, his suicide letter. It is the atom bomb of letters. In it, Larry tells Ann not to wait. Larry has heard Keller and Steve have been charged. “Every day three or four men never come back,” he says, “and he sits back there doing business.” “I could kill him,” writes Larry (83). But instead of killing Keller, he kills himself, flying into the void.

After Chris reads the letter to Keller, Keller realizes the game is up. Keller had been put out when he was ten years old. He had lived through the Great Depression and the Dust Bowl. To ensure his sons would have an easier life, he has avoided paying his opportunity costs. He avoided the cost by framing Steve, by perjuring himself, and by distorting reality. He tried to get around the cost by making money, passing the business on to Chris, helping George set up, and welcoming Steve back into the business. He came so close to having his cake, and eating it too.

When it started unravelling, Keller could still count on the support of his good son, his dead son, the younger, perfecter son who understood the cost of a buck. But the letter strips him of his final hope. After he reads the letter, Mother, with a dark premonition, cuts in:

Mother. Larry was your son too, wasn’t he? You know he’d never tell you to do this.

Keller [looking at letter in his hand]. Then what is this if it isn’t telling me? Sure, he was my son. But I think to him they were all my sons. And I guess they were, I guess they were. (83)

The letter brings the masters of reality back down to earth. The Kellers thought they could dream the dream, and live it too. But they could only delay the day of reckoning. Mother loses her religion. Her faith that Larry would return was bought at the cost of God and the stars. For her, the stars will forevermore wander random pathways, silent, dumb. Chris, on the other hand, buys experience at the cost of his worldview where the money is clean, the courts are just, and the fathers are like Jesus. Then, there is Keller. He buys a better future for his family at the cost of his integrity. In the dog-eat-dog world of tragedy, it is either responsibility to family or responsibility to humanity, but not both. The Kellers were only mortal gods, building houses of cards.

The Dismal Art

Tragedy, like economics, is a dismal art. Tragedy is an economics of the final resort that examines the opportunity cost of being alive. While participants in hunters’ markets, farmers’ markets, and stock markets come together to value beavers and deer, fruits and vegetables, and stocks and bonds by the opportunity cost concept of one beaver for two deer, patriots come together on the marketplace of the tragic stage to value their devotion to the new ideals of Pax Americana. Economists price goods. Dramatists price dreams. To define the price, both identify what is given up in exchange.

To price out intangible assets, one turns to tragedy because tragedy is a valuing mechanism for human assets. Economists can tell you a gallon of milk is worth $4.99, but not how much the milk of human kindness costs.[7] To find out how much the milk of human kindness is worth, one turns to tragedy. In a world of privation, where the shortfalls are perpetual, there are no free lunches, only opportunity costs. Because of the opportunity cost mechanism, tragedy establishes the price of the all-too-human as the next best alternative that is given up in exchange.

The function of drama as a valuing mechanism is unique to tragedy. Miller could not, for example, have priced out the cost of the dream if he had set the action in a comedy. Comedy is a world of plenty. There is no opportunity cost in comedy: it is a world of free lunches. Compare the father Micio in The Brothers, by Roman comedian Terence, to Keller:

Micio. He dines and wines and reeks of scent: I pay for it all. He keeps a mistress: I shall pay up as long as it suits me, and when it doesn’t, maybe she will shut his door on him. He has a broken door-lock; I’ll have it mended. He has torn someone’s clothes; they can be repaired. (344)[8]

Both Micio and Keller provide for their sons. In the world of comedy, the limit of Micio’s largesse is whether “it suits me.” Micio, flush with cash, effortlessly provides for his son. For Keller, however, to provide for his sons in the world of tragedy, he must feign illness, lie, perjure himself, put his reputation on the line, throw his neighbours to the wolves, and endanger the lives of others’ sons. The brutality of tragedy is what makes it a great valuing mechanism.

As a valuing mechanism, Miller uses it to explore the price patriots pay to live the American dream. What is the cost of being a good husband? To become a good husband, one gives up the dream of true research. What is the inverse cost, the cost of being a researcher? That cost works out to be the additional income of $185 per week that is lost when one gives up the general practice. What is the cost of a mother waiting for her son? Her other son picks up the tab. “We’re like at a railroad station,” says her other son, “waiting for a train that never comes in” (21). What is the cost of solidarity with fellow human beings? The cost of solidarity is life; the war kills those not greedy enough of their lives. What is the cost of standing up for justice? The cost is the ties that bind together families. What is the cost of saving an engagement? The cost is turning a blind eye to a father-in-law’s crimes. What is the cost of becoming practical? The cost of practical society life is to watch “the star of one’s honesty” go out (74). What is the cost of money? Money, in All My Sons, comes at the price of integrity. What is the cost of being a good father? The cost is your life, all your sons will spit you out.

In All My Sons, each time the subsidiary characters are confronted with several alternatives, they choose one, eliminate the others, and are left with a certain “wisp of sadness” (6). The wisp of sadness is the surface manifestation of the invisible hand of opportunity cost at work. Keller, however, wants it all, choosing—simultaneously—the best of every alternative. Every time the future proliferates and forks, he is there having his cake, and eating it too. But opportunity cost is an iron law. It will find a way through the sliding door of chance.

By the efficient mechanism of opportunity cost, Miller asks how much runaway patriotism costs. Uncle Sam had made it the patriotic duty of each American to make money. All My Sons, however, steps back and dramatizes how, behind every beautiful thing—the smiles and the “attaboys,” the long driveways and the mansions on the hill, the new fridges and the fast cars—lay some kind of pain. In dramatizing the cost so beautifully, it caught the imagination of a new generation of theatregoers and created, in the process, the uncreated conscience of American patriotism.

[1] Arthur Miller, All My Sons (New York: Penguin, 2000). Text references are to page numbers of this edition.

[2] Christopher Bigsby, introduction to All My Sons, by Arthur Miller (New York: Penguin, 2000), xxiv.

[3] Adam Smith, The Wealth of Nations: Books I-III, ed. Andrew Skinner (London: Penguin, 1999), 1.2.2.

[4] Oxford Latin Dictionary, 1st ed., s.v. “decido.”

[5] Miller, Death of a Salesman, 50th anniversary ed. (New York: Penguin, 1999), 74.

[6] On comedy as a world of plenty, see Edwin Wong, The Risk Theatre Model of Tragedy: Gambling, Drama, and the Unexpected (Victoria, Friesen Press, 2019), 234-6.

[7] On tragedy as a valuing mechanism, see Wong, The Risk Theatre Model of Tragedy, 79-110.

[8] Terence, The Brothers, in The Comedies, trans. Betty Radice (London: Penguin, 1976).

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Thanks for reading. This series of readings are based on my new theory of tragedy, called risk theatre. Risk theatre understands tragedy as a valuing mechanism, and makes risk, chance, and uncertainty the fulcrum of the dramatic action. Reviews of my book, The Risk Theatre Model of Tragedy, are available here. Risk theatre is the basis for the world’s largest competition for the writing of tragedy, now in its third year. Other readings in this series include essays on MacbethOthello, and Seven Against ThebesWhen the world gives you risk, make risk theatre.

Don’t forget me, I’m Edwin Wong and I do Melpomene’s work.
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