在后现代,主要是左翼历史决定论的语境中,悲剧被视作是一种形而上学的罪恶,一种过时的文化批评理论。但是伊格尔顿认为,在以资本主义及其意识形态为核心的全球化迅速扩张的今天,一方面固然是文化愈来愈均质化,但另外一方面是,仍有千百万的人们生活在贫困和没有尊严之中。因此,左派们强调的多元、可塑、拆解,以及不稳定和自我创造等等固然能够抓住人们的想象;然而更重要的是,这个时代的贫困和没有尊严给人们带来的痛苦,一种肉体的痛苦。悲剧处理的是历史紧要关头的短兵相接,但是因为有一些痛苦乃是根植于我们的类存在之中的,所以悲剧还需要善于识别人性中那些更具自然性和更加物质性的方面。所以,可以肯定的是:悲剧乃是我们这个时代的本体论,是哲学以另外一些方式的继续,并因而是这个时代任何真实政治的支撑点。 In the context of postmodernism, mainly left-wing historical determinism, tragedy is seen as a metaphysical evil, an outdated theory of cultural criticism. But Eagleton believes that while globalization, with capitalism and its ideology at its core, is rapidly expanding today, while culture is increasingly becoming more and more homogeneous, on the other hand, there are still millions of people Living in poverty and without dignity. Therefore, the pluralism, plasticity, dismantling, and instability and self-creation that the leftists emphasize can surely capture the imagination of the people. However, more importantly, the poverty and dignity of this era have brought untold suffering to people, Kind of physical pain. Tragedy deals with short-handed encounters at a crucial moment in history, but because some sufferings are rooted in our existence, tragedies also need to be good at identifying more natural and materialistic aspects of human nature. What is certain, therefore, is that tragedy is the ontology of our time, the continuation of philosophy in other ways, and therefore the supporting point of any real politics of this era.