Criticism
Critics have debated how to categorise the play's genre. It employs both tragic and comic elements and was performed in the usual place reserved for satyr plays when it was first produced. Conacher explores how Euripides expanded the myth of Admetus and Alcestis and added comic and folk tale elements. Beye also discusses legendary and fairy tale aspects of the play.
Alcestis is also a popular text for women's studies. Critics have indicated that the play's central focus is Admetus rather than Alcestis. Segal, for example, has written of the play's patriarchal aspects. The nature of sacrifice, especially in ancient times, has been variously analysed by Rabinowitz, Vellacott, and Burnett, who explain that ancient Greek morality differed considerably from that of the present day. Modern interpretations of the play have been extremely varied, so much so that critics (such as Michelini and Gounaridou) have noted their failure to agree on much of anything. Gounaridou argues that Euripides meant for the play to be understood in many different ways. The psychologies and motivations of Admetus and Alcestis are especially disputed, with the question of Admetus's selfishness strongly contested.
Read more about this topic: Alcestis (play)
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“It is the will of God that we must have critics, and missionaries, and Congressmen, and humorists, and we must bear the burden. Meantime, I seem to have been drifting into criticism myself. But that is nothing. At the worst, criticism is nothing more than a crime, and I am not unused to that.”
—Mark Twain [Samuel Langhorne Clemens] (1835–1910)
“Cubism had been an analysis of the object and an attempt to put it before us in its totality; both as analysis and as synthesis, it was a criticism of appearance. Surrealism transmuted the object, and suddenly a canvas became an apparition: a new figuration, a real transfiguration.”
—Octavio Paz (b. 1914)
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—Mary Pickford (1893–1979)