This essay explores the ways in which Shakespeare dramatizes the question of spirit in Julius Caesar. By closely reading the scenes in which the word spirit appears, it aims to explicate the fundamental nature of spirit. To be more specific, I argue that spirit is power. Caesar is a case in point. Despite physical limitedness and frailties, he lives in such a way as to overcome and transcend them. He even faces death as if he aspires to live forever as a spirit in the minds of Romans. His life, in a sense, can be read as a kind of process toward the birth of spiritual power and spirit as power. However, what is interesting about the nature of spirit is that anyone who possesses as powerful spirit as Caesar may become the source of power as well, thereby creating a new spirit. This is why revolt is structurally possible; spirit brings about anti-spirit. Brutus’s rebellion against Caesar can be understood in this line of thought. Brutus, as well as Cassius, strives to replace the spirit of Caesar that they defined as tyranny with a new spirit based upon peace, freedom, and liberty. They believe that they would herald a new spirit. Yet their ambition faces an unexpected barrier, as Antony redefines the spirit of Caesar as an emblem of sacrifice and successfully instigates plebeians to riot. Antony revives the spirit of Caesar by bringing the plebeians together, demonstrating that the collective power of people animates spirit. As a result, the conflict between the spirit of Caesar and anti-Caesar spirit escalates to the level of war. Shakespeare, in other words, seems to show that the nature of spirit is fundamentally warfare, as best shown in the employment of fire in the play. By associating spirit with a fire, which both literally and symbolically represents warfare. he is seen to confirm that the power of spirit, or spirit as power, is warfare of fire, which simultaneously inflames itself and others although Romans like us fight for ethical assumptions and values.
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