Revision of thesis (Ph.D.)--University of Cambridge. / Includes indexes. Bibliography: p. 280-296.

Malgré les apports de l'anthropologie juridique, l'étude de la norme au travers des sources narratives médiévales est encore de nos jours à l'état embryonnaire. Les historiens du droit restent attachés, très logiquement, à l'étude de la norme formalisée et coercitive, tandis que les historiens des faits sociaux restent circonspects quant à la capacité informative des sources littéraires. Souhaitant dépasser ce clivage culturel, cette thèse renouvelle les sources de l'analyse juridique, en recourant aux fictions médiévales du XIIe-XIIIe siècle. Les processus normatifs étudiés au travers le prisme de la parenté dans la Matière de France et le Roman de Renart révèlent une représentation cohérente de l'organisation sociale, s'appuyant à la fois sur les réalités séculières du système judiciaire des XIIe-XIIIe siècles, mais également sur une anastylose poétique de pratiques et de normes héritées des temps mérovingiens et carolingiens. En fait, le système normatif fictionnel repose sur les normes contemporaines, sur le souvenir imparfait des normes antérieures, mais également sur une pluralité de valeurs et de comportements codifiés. Ainsi, les fictions médiévales ne sont pas seulement des « machines judiciaires », mais bien des « machines normatives », qui englobent non seulement la norme reconnue ou la règle admise, autrement dit la « juridicité » de la pratique judiciaire antérieure et contemporaine aux XIIe-XIIIe siècles, ainsi que ses représentations ou reconstructions, mais également un système de références morales et comportementales. Par ailleurs, si dans les récits, les deux sources matricielles de normativité sont incontestablement la vassalité et la parenté, les règles juridiques qui en découlent, apparaissent bien souvent comme étant supplétives de volonté : leur respect ou leur défiance dépend à la fois des intérêts, des aspirations et des postures d'un individu, mais également des contraintes fictionnelles que les récits déterminent entre eux. / In spite of the contributions of the legal anthropology, the study of the standard through the medieval narrative sources is even nowadays in the embryonic state. The historians of the law remain attached, very logically, to the study of the formalized and coercive standard, whereas the historians of the social facts remain cautious as for the informative capacity of the literary sources. Wishing to overtake this cultural cleavage, this thesis renews the sources of the legal analysis, by resorting to the medieval fictions of the XIIe-XIIIe century. The normative processes studied in the fault the prism of the kinship in the Matière de France and Le Roman de Renart reveal a coherent representation of the social organization, leaning at the same time on the secular realities of the judicial system. of the XIIe-XIIIe centuries, but also on the poetic anastylose of practices and standards inherited from Merovingian and Carolingian times. The fictional normative system thus bases on the contemporary standards, on the imperfect memory of the previous standards, but also on the plurality of values and codified behavior. So, the medieval fictions are not only " judicial machines ", but also many " normative machines ", which include not only the recognized standard or the accepted ruler, in other words the "juridicité" of the previous and contemporary judicial practice in the XIIe-XIIIe centuries, as well as its representations or reconstructions, but also a system of moral and behavioral references. Besides, ff the texts, both matrix sources of normativity are unmistakably the submission and the kinship, the legal rules which ensue from it, appear very often as being auxiliary of will: their respect or their mistrust depends at the same time on interests, on aspiration and on postures of an individual, but also on fictional constraints which narratives determine between them.

The present thesis considers the allusive and narrative function of fate and its associated concepts of providence, free will, necessity, and natural law in Paradise Lost. It argues that the narrative function of these concepts is shaped by Milton's allusions to classical epic, and assesses their impact on the Christian theology of the poem. It identifies unnoted allusions to well-known epic models (Homer, Vergil, Lucan), and examines how Lucretius' account of natural laws and post-Vergilian representations of epic aftermath influence Milton's own depiction of transgression and its aftermath in Paradise Lost. Chapter 1 considers Satan and other fallen angels' definition of fate as a materialist alternative for the personal rule of the Father. It traces several allusions to fate in cosmological and ethical settings, in Lucretius, Vergil, Lucan, and Statius, and analyses how these allusions interact with the Hesiodic mythical material in the opening books of Milton's epic. Chapter 2 focuses on a pattern of previously unnoted allusions to Lucretius' De Rerum Natura in the narrative of the Fall, culminating in Book 9. It argues that in his temptation of Eve, Milton's Satan subverts Lucretian teachings about the boundaries governing the physical universe as he persuades Eve to transgress her natural state in Eden. Chapter 3 discusses the appearance of the Father in an allusive epic council scene in Book 3. In the dialogue between Father and Son, I suggest, Milton evokes negotiations between the Homeric and Vergilian deities, depicting his God as surpassing his pagan epic counterparts who can only delay the fate of mortals, but not change them. Chapter 4 suggests that Milton's depiction of the aftermath of the Fall is indebted to post-Vergilian epic narratives of 'aftermath'. The final Books of Paradise Lost and the portrayal of Adam and Eve's moral freedom as they leave paradise, with providence their guide, should be read, I posit, against the backdrop of scenes and imagery from Lucan's Bellum Civile and Statius' Thebaid.

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Submitted by Beatriz Georgopoulos Calló (beatriz.callo@outlook.com) on 2018-07-29T02:34:34Z No. of bitstreams: 1 dissertação versão final.pdf: 993814 bytes, checksum: 4ee264fa1dea60a8396f6b45e41930ff (MD5) / Approved for entry into archive by Laura Mariane de Andrade null (laura.andrade@ia.unesp.br) on 2018-07-30T17:10:06Z (GMT) No. of bitstreams: 1 callo_bg_me_ia.pdf: 993814 bytes, checksum: 4ee264fa1dea60a8396f6b45e41930ff (MD5) / Made available in DSpace on 2018-07-30T17:10:06Z (GMT). No. of bitstreams: 1 callo_bg_me_ia.pdf: 993814 bytes, checksum: 4ee264fa1dea60a8396f6b45e41930ff (MD5) Previous issue date: 2018-06-28 / O teatro de grupo de São Paulo é responsável pela maior parte da produção teatral da cidade. Decorrente de processos de luta da categoria, esse sujeito histórico foi o grande ator social no que tange a descentralização e a democratização dos espetáculos de teatro. A partir dessa reunião de artistas e pensadores de teatro, é formulada e promulgada a Lei de Fomento ao Teatro Para a Cidade de São Paulo, que prevê a destinação de recursos públicos para a manutenção dos coletivos. Circunscrita nessa esfera está a Brava Companhia, grupo da periferia da Zona Sul da cidade de São Paulo, que realiza seu trabalho militante, transitando com os expedientes brechtianos, que estão presentes em grande parte da pesquisa estética dos grupos paulistanos. O trabalho analisa essa influência de Bertolt Brecht no trabalho da Companhia, tendo a peça Este lado para cima – isto não é um espetáculo como objeto dessa análise. / The group theater of Sao Paulo is responsible for most of the city's theatrical production. Due to the struggle processes of the category, this historical subject was the great social actor in what concerns the decentralization and democratization of theater plays. From this organization of artists and theater thinkers, the Law for the Promotion of Theater for the City of São Paulo, which implicates the destination of public resources for the maintenance of the collectives, is formulated and promulgated. Circumscribed in this sphere is the Brava Companhia, a group on the outskirts of the South Zone of the city of São Paulo, which carries out its militant work, transiting with the Brechtian expedients, which are present in most of the aesthetic research of the groups from Sao Paulo. The work analyzes this influence of Bertolt Brecht on the work of the Company, having the piece Este lado para cima – isto não é um espetáculo [This side up - this is not a spectacle] as object of this analysis.

ix, 267 p. A print copy of this thesis is available through the UO Libraries. Search the library catalog for the location and call number. / In English literary studies, classical epic poetry is typically regarded as a masculinist genre that imparts and reinforces the values of dominant culture. The Iliad , Odyssey , and Aeneid , after all, were written by men, feature male heroes, and recount the violent events that gave rise to the misogynistic societies of ancient Greece and Rome. Yet, in the twentieth century, women poets have found inspiration for their feminist projects in these ostensibly masculinist poems. The four poets in this study, for example, have drawn from the work of Homer and Virgil to criticize the ways that conventional conceptions of gender identity have impaired both men and women. One might expect, and indeed, most critics argue, that women like H.D., Gwendolyn Brooks, Louise Glück, and Anne Carson invoke their classical predecessors only to reject them and the repressive values that they represent. Close readings of these poets' work, however, demonstrate that, far from dismissing the ancient poems, Helen in Egypt , Annie Allen , Meadowlands , and Autobiography of Red are deeply invested in them, finding in them models for their own social critiques. The work of these four poets emphasizes that the classical epics are not one-dimensional celebrations of violence and traditional masculinity. Indeed, the work of Homer and Virgil expresses anxiety about the misogynistic values of the heroic code to which its warriors adhere, and it urges that war and violence are antithetical to civilized society. In examining the ways that modern women poets have drawn from these facets of the ancient works to condemn the sexism, racism, and heterocentrism of contemporary culture, my dissertation seeks to challenge the characterization of classical epic that prevails in English literary studies and to assert the necessity of understanding the complexity of the ancient texts that inspire modern poets. Taking an intertextual approach, I hope to show that close readings of the classical epics facilitate our understanding of how and why modern women have engaged the work of their ancient predecessors and that this knowledge, in turn, emphasizes that the epic genre is more complex than we have recognized and that its tradition still flourishes. / Committee in charge: Karen Ford, Chairperson, English; Paul Peppis, Member, English; Steven Shankman, Member, English; P. Lowell Bowditch, Outside Member, Classics

This dissertation concurs with the Jungian postulation that certain psychological archetypes are inclined to be reproduced by the collective unconscious. In turn, these psychological archetypes are revealed to emerge in literature as literary archetypes. It is consequently argued that science fiction has come to form a new mythology because the archetypal images are displaced in a modern, scientific guise. This signifies a shift in the collective world view of humanity, or a shift in its collective consciousness. It is consequently argued that humanity’s collective consciousness has evolved from mythic thought to scientific thought, courtesy of the numerous groundbreaking scientific discoveries of the past few centuries. This dissertation posits as a premise that Pierre Teilhard de Chardin’s supposition of humanity’s collective consciousness evolving towards what he calls the Omega Point to hold true. The scientific displacement of the literary archetypes reveals humankind’s evolution towards the Omega Point and a cosmic consciousness. / English Studies / M.A. (English)

A presente tese de doutorado realiza uma revisão e uma reinterpretação de textos épicos e suas variantes híbridas no Brasil, desde as tendências neoclássicas, do séc. XVIII, às românticas, do século XIX, que correspondem aos “momentos decisivos” da formação da literatura brasileira segundo Antonio Candido. É feita, ao mesmo tempo, uma releitura da crítica literária brasileira, tendo foco principal a observação, em nova perspectiva, da Formação da Literatura Brasileira (1959), de modo a repensar os índices de formação nesses textos e, também, a sua relação com a formação do Brasil-nação. Compreende-se que a literatura encarna e expõe impasses, reelaborando-os, findando por aliar forma literária e processo histórico-social; nesse sentido, o argumento do presente trabalho é orientado por base nas discussões sobre literatura brasileira feitas por Candido e Roberto Schwarz, aliando conceitos que propiciem tracejar uma perspectiva das relações entre a literatura e o processo histórico no que concerne à formação da poesia heróica no Brasil. Para tal, a pesquisa presta-se à análise em dois âmbitos: de uma releitura da fortuna crítica relacionada ao gênero ao longo do século XIX, seguida de uma leitura de poetas modernistas comparadas ao texto de Candido; por fim, uma leitura de índices de composição estética/estrutural interna inerente ao gênero (tais como proêmio, diegese, heroicidade), ligada ao campo de interpretação formativo (tais como voz narradora, antagonismo/protagonismo de elementos ou caracteres – principalmente dos ameríndios –, relação da forma literária, social e histórica do Brasil colônia e do Brasil independente), relacionando-os a índices de vitória e derrota em tais poemas com base na teoria de David Quint. A pesquisa envolve breve observações de tais índices na poesia, em especial em O Uruguai, O Caramuru, A Confederação dos Tamoios e I-Juca Pirama. Investiga-se sobre mediação feita pela literatura do período no que diz respeito à escolha da temática heróica e sua forma, compreendendo a poesia heróica narrativa como parte de um processo literário próprio, tomando por base textos da crítica materialista no Brasil – em que vale o conceito de nação periférica –, além de questionar acerca da formação da literatura brasileira (e da nação) e suas forças na estrutura literária e no processo social. Ainda, faz-se análise e crítica materialista do fundamento dessa literatura e do empenho da aplicação do gênero estético aqui estudado, bem como a avaliação estético-social e histórico-esturtural. / This PhD thesis makes a revision and a reiterpretation of epic texts and their hybrid variants in Brazil, from the neoclassical tendencies of the 18th century to the romantic tendencies of the 19th century, which correspond to the “decisive moments” of Brazilian literature’s formation according to Antonio Candido. At the same time, we do a reinterpretation of the Brazilian literary critique, focusing mainly on the observation, under a new perspective, of Fomação da Literatura Brasileira (1959), Candido’s book, in a way to rethink the traces of formation in these texts and their relation with the formation of Brazil as a nation. We understand that literature embodies and exposes impasses, repormulating them, ultimately allying literary form and social-historical process. In this sense, the argument of the present work follws Brazilian literature discussions made by Candido and Schwarz, bringing conceots to define the relations between literature and the historical process regarding the formation of the heroic poetry in Brazil. To this end, two ambits were analyzed: first, we reread the critical fortune related to the genre along the 19th century, and compare the modernist poets’ point of view to Candido’s text; secondly, we search for traces of internal aesthetical/structural composition inherent to the genre (such as proem, diegesis, heroicity). We aim to connect those points to the formative field if interpretation, which includes narrative voice and antagonism/protagonism of elements or characters – specially the Amerindians. Besides that, we seek for the relation between social, historical and literau from in Brazil (both Colonial and Independent) and the research involves short observations of that theory in O Uraguai, O Caramuru, A Confederação dos Tamoios e I-Juca Pirama. We investigate the mediation made by the literature of the 18th and de 19th centuries regarding the heroic theme and its form, comprehending the narrative as part of a specific literary process, based on the texts of the materialist critique in Brazil – in which the concept of peripheral nation is used. We inquire about the formation of Brazil – in which the concept of peripheral nation is used. We inquire about the formation of Brazil as a nation, as well as its materialist critique and analysis of the foundation of this literature and of the effort in the application of the aesthetical genre here studied, as well as a social-aesthetical and structural-historical evaluation.

A epopeia Os Lusíadas (1572), de Luís de Camões, estrutura-se, historicamente, sobre o achamento da Índia e, miticamente, sobre as mitologias greco-latina e judaico-cristã. A presença dessas mitologias divergentes em Os Lusíadas estimula a elaboração de uma epopeia portuguesa chamada O Oriente (1814), cujo autor é o padre português José Agostinho de Macedo. O Oriente é uma releitura de Os Lusíadas, e seu processo composicional caracteriza-se por negar e remover a sacralidade da representação dos deuses greco-latinos, substituindo-os pelas divindades judaico-cristãs, que Macedo exaltará, e por representar a Vasco da Gama como um herói genuinamente cristão, pois, segundo Macedo, Camões não o fizera. O narrador de O Oriente substitui as divindades representadas por Camões, tais como Júpiter, Baco, Vênus, Marte, Morfeu e Tétis, por figuras tais como Deus, Satanás, o Serafim e São Tomé. O narrador aceita e mantém, no entanto, determinados personagens da mitologia greco-latina em sua epopeia, tais como Luso, Lisa e Ulisses, por exemplo. Nesse sentido, José Agostinho de Macedo alinha-se à representação de Os Lusíadas. O narrador de O Oriente filia seu herói, Vasco da Gama, ao cristianismo, e representa-o como o eleito de Deus para a difusão da fé cristã no Oriente. O narrador, portanto, pretende emendar esses aspectos da representação de Os Lusíadas. / The epic poem Os Lusíadas (1572), by Luís de Camões, is based on the historical discovery of India and on the Greco-Roman and Judeo-Christian mythologies. The presence of these divergent mythologies in Os Lusíadas stimulates the elaboration of a Portuguese epic poem entitled O Oriente (1814), by the Portuguese priest José Agostinho de Macedo. O Oriente is a rereading of Os Lusíadas, and its compositional process is characterized by denying and removing the sacredness of the representation of the Greco-Roman gods, who are replaced by the Judeo-Christian deities the autor intends to exalt, and for representing Vasco da Gama as a genuine Christian hero, because, according to Macedo, Camões had not done that. The narrator of O Oriente replaces the deities represented by Camões, such as Jupiter, Bacchus, Venus, Mars, Morpheus and Thetis, with figures such as God, Satan, Seraphim, and St. Thomas. The narrator accepts and maintains, however, certain characters from Greco-Roman mythology in his epic poem, such as Luso, Lisa and Ulysses. In this regard, José Agostinho de Macedo aligns himself with the representation of Camões. The narrator of O Oriente associates his hero, Vasco da Gama, with Christianity and represents him as the chosen of God in order to spread the Christian faith in the East. The narrator, therefore, intends to fix aspects of the representation of Os Lusíadas.

Made available in DSpace on 2014-06-11T19:35:38Z (GMT). No. of bitstreams: 0 Previous issue date: 2010-03-15Bitstream added on 2014-06-13T20:07:06Z : No. of bitstreams: 1 bernardes_cd_dr_sjrp_parcial.pdf: 131506 bytes, checksum: b61e96e0fc149b40b46eb07f77cc1058 (MD5) Bitstreams deleted on 2015-06-25T13:00:56Z: bernardes_cd_dr_sjrp_parcial.pdf,. Added 1 bitstream(s) on 2015-06-25T13:03:19Z : No. of bitstreams: 1 000619081_20161512.pdf: 118890 bytes, checksum: 999f060d13bd016c6c6a36f085a2618f (MD5) Bitstreams deleted on 2017-01-02T15:03:47Z: 000619081_20161512.pdf,. Added 1 bitstream(s) on 2017-01-02T15:05:06Z : No. of bitstreams: 1 000619081.pdf: 990823 bytes, checksum: aeff84ed92c2ab0bea7e4988d1a54f13 (MD5) / Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP) / O tema da viagem de Odisseu foi largamente retomado pela tradição literária após a Odisséia de Homero, seja para confirmar o ideal do herói nostálgico, que anseia o retorno à pátria, seja para reafirmar o ímpeto do eterno navegador de mares. Nikos Kazantzakis (1883-1957) igualmente retoma o Odisseu lendário, insatisfeito com o retorno ao lar, como seu protótipo de herói e constrói, na modernidade, o poema épico Odisséia (1938), a partir do canto XXII no verso 477 do poema de Homero, sendo Odisseu levado a um novo itinerário ao deixar Ítaca definitivamente. Embora se baseie na obra clássica, recuperando personagens e a estrutura épica, Kazantzakis participa de seu tempo, compondo um novo Odisseu representante do mundo moderno, próximo das filosofias de Nietzsche e de Bergson. Como figura “entre mundos”, o Odisseu de Kazantzakis recupera as antigas delineações de Homero e incorpora as questões da modernidade: o niilismo, a desesperança, a multiplicidade. No entanto, além de prolongar os feitos de Odisseu e a narrativa de Homero, Kazantzakis compõe um poema épico de dimensões admiráveis – 33.333 versos de 17 sílabas poéticas, em 24 cantos – contrariando (e reafirmando) as intenções inovadoras de seus contemporâneos da primeira metade do século XX. A epopéia configura na modernidade um gênero considerado esgotado, que teria dado lugar ao romance como gênero mais apropriado às produções modernas. Esta investigação, no entanto, procura evidenciar que o épico de Kazantzakis, ainda que represente um anacronismo em tempos modernos e, para muitos, uma afronta às normas estéticas, é, assim como muitas das obras de sua época, a confirmação das intenções inovadoras em tempos de crise, por meio da incorporação de uma trajetória filosófica de Odisseu baseada no niilismo heróico de cunho nietzschiano e na evolução criadora de Bergson... / The theme of Odysseus‟ journey was broadly retaken by the literary tradition after Homer‟s Odyssey, whether to confirm the nostalgic ideal of the hero yearning to return to his homeland, or to reaffirm the impetus of the eternal navigator. Nikos Kazantzakis (1883-1957) also incorporates as his prototypical hero the legendary Odysseus, unhappy about returning home, and writes, in the modernity, the epic poem Odyssey (1938), based on the canto XXII and on the verse 477 of Homer‟s poem, and taking Odysseus to a new route when he leaves Ithaca for good. Although based on the classic work, restoring its characters and its epic structure, Kazantzakis takes part of his own time, creating a new Odysseus, now representative of the modern world, and close to the philosophies of Nietzsche and Bergson. As a figure “between worlds”, Kazantzakis‟s Odysseus recovers the old delineations of Homer and incorporates the issues of modernity: nihilism, hopelessness, and multiplicity. However, besides prolonging Odysseus‟ prowess and Homer‟s narrative, Kazantzakis wrote an epic poem of remarkable dimensions –– 33,333 verses of 17 poetic syllables, along 24 Cantos –– contradicting (and reassuring) the innovative intentions of his contemporaries in the first half of the 20th century. In the modernity, epic poetry configures a genre considered to be already exhausted, and which would have given rise to the novel as a genre much more suitable to the modern productions. This research, however, intends to show that the Kazantzakis‟s epopee, even being an anachronism in the modern times and, for many, an affront to aesthetic standards, is, like many of the works of his time, the confirmation of innovative intentions that take place in times of crisis, through the incorporation of a philosophical trajectory of Odysseus based upon Nietzsche‟s heroic nihilism and on Bergson‟s ...(Complete abstract click electronic access below)