The Truth Force at the Met


an opera in three acts by Philip Glass, directed by Phelim McDermott, with stage design by Julian Crouch
at the Metropolitan Opera, New York City, April–May 2008.


an opera by Philip Glass, performed by Douglas Perry, Claudia Cummings, Rhonda Liss, Robert McFarland, Scott Reeve, Sheryl Woods, and the New York City Opera and Chorus, conducted by Christopher Keene
CBS Masterworks, 3 CDs, $34.99 (reissue available at
Ken Howard/Metropolitan Opera
Richard Croft as Gandhi and Charles Folorunsho as Martin Luther King Jr. in Act III, ‘King,’ of Philip Glass’s Satyagraha at the Metropolitan Opera, New York City, April–May 2008


Good people do not, generally speaking, make good subjects for operas. Like the Greek tragedies that the sixteenth-century Venetian inventors of opera sought to recreate, Western musical drama has tended to be preoccupied with the darker extremes of human emotions: excessive passion and wild jealousy, smoldering resentment and implacable rage. These, after all, are the emotions that spark the kinds of actions—adultery, betrayal, revenge, murder—that make for gripping drama. Unpleasant as they may be in real life, such actions are essential to the Western idea of theater itself, in which the very notion of plot is deeply connected to difficulties, problems, disasters. Aristotle, in his Poetics, refers to plot as a knot tied by the author (he calls it a dêsis, a “binding up”) out of the manifold strands representing competing wills or desires or ideologies; an ugly and worrisome knot that will, in due course, ultimately come undone in a climactic moment of loosening or release of tension (the lysis, or “undoing”)—a concept that survives in our term “dénouement.”

There can, that is to say, be no theater unless bad things happen, unless there are terrible problems, insoluble knots; without them, there would be nothing for the characters to do. That “doing” gives us the very word by which we refer to what happens on stage: “drama” comes from the Greek drân, “to do” or “to act.” When we go to the theater, we want to see characters doing things. Bad things, preferably.

The inherent dramatic interest of badness helps explain the abiding fascination exerted by bad, or at the very least tormented, characters. In opera as in spoken drama, our attention tends to be focused either on the outright villains—the figures who engineer the bad things that make drama dramatic—or on those characters whose ostensible goodwill is complicated by other qualities, either dark or excessive, that create the titanic dilemmas with which they must struggle so interestingly. But in characters who are saintly—who are without the overweening ambitions that fuel so many plots, who approach life’s crises reasonably rather than passionately, who want to be helpful rather than to prevail—we have little interest. For Antigone, with her outsized allegiances and inflexible righteousness, for Carmen, with her transgressive seductiveness and fatal independent streak, we feel an abiding interest—even, though we might not like to admit it, allegiance—but does anyone really want to see a play about Ismene, or sit through an opera about Micaela? Could you even write such a play or opera? What would an opera that contemplates a blameless protagonist look like? (As opposed to an opera about a protagonist whose goodness is merely the refractive lens to examine a villain’s badness: Billy Budd,…

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