La ricerca sul tema del Sublime ha spesso considerato questo fenomeno come un'emozione originata da stimoli talmente vasti da richiedere una modifica profonda dei nostri schemi concettuali (Keltner & Haidt, 2003). Tuttavia, il sublime risulterebbe più simile ad un'esperienza complessa piuttosto che ad un'emozione. Nel dettaglio, essa è emersa come un'esperienza trasformativa in grado di influenzare persino le tendenze più stabili in modo permanente. L'obiettivo di questa tesi è contribuire alla ricerca orientata a comprendere la natura del sublime, il suo potenziale trasformativo e la sua induzione sperimentale. Abbiamo esplorato nuovi metodi per restituire al sublime elicitato in laboratorio le sue sfumature, la sua originaria intensità e complessità. Abbiamo, inoltre, sviluppato una serie di tre studi basati su una metodologia esperienziale avanzata, la Realtà Virtuale (RV), aprendo la strada ad un nuovo modo di studiare e progettare esperienze di sublime nel laboratorio. In primo luogo, partendo da una revisione della letteratura sperimentale sul sublime, abbiamo argomentato in favore di una nuova metodologia in grado di cogliere l'intensità e la complessità del sublime come esperienza, superando la concezione di questo fenomeno come emozione. Abbiamo identificato la RV come principale candidato per diverse ragioni. Innanzitutto, la RV sarebbe in grado di fornire agli utenti la possibilità di navigare all'interno di ambienti immersivi, realistici e interattivi che possono elicitare un senso di “presenza” (i.e., la sensazione soggettiva di "essere e agire lì" all'interno di una realtà simulata come se fosse la realtà). Inoltre, la RV sarebbe in grado di generare eventi paradossali e situazioni altrimenti impossibili nella realtà, frammentando, così, i nostri schemi di pensiero abituali. Questo aspetto risulterebbe un asset cruciale per l'induzione del sublime. In terzo luogo, la RV potrebbe essere utilizzata per registrare il comportamento e le risposte fisiologiche degli utenti insieme ai report soggettivi retrospettivi, permettendo di realizzare una misurazione integrata dell'esperienza. Nello studio 1, alla luce di queste premesse, abbiamo esplorato sperimentalmente la possibilità di indurre il sublime anche attraverso un format basilare ma altamente realistico di RV, detto video 360°. Abbiamo progettato due contenuti emotivi (1 inducente il sublime e l'altro neutrale) i quali venivano mostrati su un display a 360° oppure su uno schermo piatto, per manipolarne il senso di presenza associato. Infine, abbiamo testato l'effetto di tale manipolazione sull'intensità del sublime derivante dall'esposizione a tali stimoli sia tramite un assessment psicofisiologico (Conduttanza cutanea, Blood Volume Pulse, sEMG) sia tramite misure retrospettive ad hoc. I partecipanti hanno percepito un livello di sublime significativamente superiore nella condizione 360° con contenuto sublime rispetto a tutte le altre condizioni. La combinazione del medium 360° e del contenuto ispirante il sublime è risultato in un boost di quest'ultimo. Inoltre, per la prima volta, le misure psicofisiologiche del sublime hanno dimostrato il ruolo cruciale del sistema parasimpatico per definire tale fenomeno. Nel secondo studio, ci siamo spinti oltre testando un format di RV più avanzato includente la componente di interattività. Il vantaggio principale è consistito dal fatto che gli ambienti immersivi e interattivi in VR (VEs) riproducessero istanze differenti di sublime. Seguendo le linee guida fornite dalla letteratura, abbiamo progettato e validato un ambiente neutrale naturalistico in RV e 3 ambienti interattivi ed immersivi (i.e., Foresta, Montagne innevate, Visione della terra dallo spazio) per indurre il sublime. 36 partecipanti sono stati esposti a tutti gli ambienti in RV seguendo un ordine controbilanciato. I partecipanti hanno riportato i propri livelli di sublime, affettività generale e senso di presenza dopo ogni esposizione. Tutti gli ambienti sono risultati in grado di elicitare i medesimi livelli di affettività positiva e presenza, tuttavia, differivano in relazione al tipo di sublime elicitato. Questo studio ha fornito le prime linee guida di progettazione basate sull'evidenza utili sia per future ricerche interessate a studiare il sublime come esperienza all'interno del laboratorio, sia per studiosi e professionisti che intendano utilizzare tali ambienti virtuali per creare training di induzione del sublime. Fino a questo punto è stato considerato solo un format RV immersivo ed interattivo. Tuttavia, abbiamo trascurato la componente di realismo tipica della RV (i.e., il livello di dettaglio in cui un VE sia in grado di simulare la fisica del mondo reale). Quindi, abbiamo confrontato i risultati dello studio 1 con quelli dello studio 2 in relazione all'induzione di sublime da parte dei due differenti formati di RV (i.e., realistico vs. immersivo/interattivo) utilizzando un confronto tra gli effect size, in quanto il disegno di ricerca era il medesimo. Abbiamo riscontrato un livello superiore di sublime indotto dal formato realistico del video 360° rispetto ai VEs immersivi. Questo suggerirebbe che la componente del realismo, in qualità di dimensione chiave del senso di presenza, sia un elemento chiave da manipolare per progettare forme più complesse e intense di sublime in laboratorio. Quindi, nel terzo studio, ci siamo basati sui risultati delle due ricerche precedenti allo scopo di testare l'impatto di una forma di sublime intensa, come quella indotta dai video 360°, sul pensiero creativo, il quale è di solito considerato come una tendenza relativamente stabile. Abbiamo ipotizzato che questa forma intensificata di sublime in RV sarebbe stata in grado di influenzare il pensiero creativo più di un contenuto neutrale mostrato attraverso il medesimo display. Per testare il legame tra il sublime come esperienza e la creatività, abbiamo impiegato video 360° precedentemente validati per indurre il sublime e un contenuto neutrale ed abbiamo assegnato 40 partecipanti in modo casuale a tutte queste condizioni che sono state controbilanciate. Dopo, abbiamo misurato livelli di sublime e le abilità di pensiero creativo (Torrance Test of Creative Thinking) di tutti i partecipanti. I risultati hanno mostrato non solo che il pensiero creativo era significativamente superiore nella condizione di induzione del sublime rispetto a quella neutrale. In particolare, il sublime percepito era predetto significativamente da 3 dimensioni di creatività su 4, come abbiamo dimostrato attraverso l'approccio del Modello Lineare Generalizzato. La spiegazione che abbiamo proposto per questi risultati è in linea con l'approccio teorico delle esperienze Diversificanti (DEs), esperienze peculiari di vita considerate in grado di promuovere elevati livelli di pensiero creativo. In particolare, abbiamo considerato il sublime come potenziale membro della famiglia delle DEs. In generale, i risultati di questi studi hanno provato la natura complessa e ricca di sfaccettature propria del sublime e hanno dimostrato la fattibilità di una sua induzione in laboratorio. Specificatamente, abbiamo dapprima validato una nuova procedura per la progettazione e la selezione degli stimoli migliori per l'induzione del sublime. Tale metodologia è stata poi applicata in laboratorio con un formato RV interattivo e immersivo. Abbiamo mostrato che nonostante il sublime mostri un'attivazione chiave del sistema parasimpatico, sarebbe in grado di scaturire anche da stimoli attivanti ed interattivi. Abbiamo utilizzato la RV per creare diverse esperienze prototipiche di sublime, le quali hanno mostrato differenti profili in termini di vastità e bisogno di accomodamento, degne di approfondimento. Infine, il legame tra l'esperienza del sublime e la creatività è emerso chiaramente, aprendo alla possibilità di un training orientato al sublime e basato sulla RV che sia in grado di potenziare anche il pensiero creativo. Concludendo, abbiamo fornito anche linee guida per la progettazione e per la ricerca orientata ll studio del sublime come esperienza e non solo come semplice emozione. / Research on “awe” has often considered it as an emotion arising from stimuli so vast to require an accommodation of pre-existing knowledge structures (Keltner & Haidt, 2003). However, awe resulted as closer to an experience than to an emotion. Specifically, awe resulted as a transformative experience, able to affect even stable tendencies in life permanently. The purpose of this dissertation is to contribute to research on the nature of awe as a transformative experience and on its experimental study. I explored new methods to restore nuances, intensity and complexity of awe-experience even in the lab. I developed a set of three subsequent studies based on a new experiential methodology – Virtual Reality (VR) – opening to a new way of studying and designing awe in the lab. First, starting from a review of experimental literature on awe, I discussed in favour of a new methodology able to capture the intensity and complexity of awe as an experience, instead of only as an emotion. I identified Virtual Reality as the main candidate for many reasons. First, VR endowed the users with immersive, realistic, and interactive environments that can elicit a sense of “presence”, that is, the subjective experience of “being and acting there” in a simulated reality as if it was real. Second, VR allows to generate even paradoxical and impossible situations breaking our conventional fixed patterns of thinking, that is another key asset of awe. Third, VR can be used to fully track users’ behavioural and physiological responses, allowing for an integrated assessment of the emotional experience, both concurrent and retrospective. In study 1, drawing from these conclusions, I empirically explored the possibility to induce awe even through basic but highly realistic VR format, that is, 360°-videos. First, I designed two VR contents (1 awe-inducing and 1 neutral) displayed either on 360°-videos or on flat screens. Then, I exposed 42 participants to ad hoc awe-inducing (i.e., Forest) and neutral (i.e., hens scratching about the grass) contents displayed either on a 360° or flat screen to manipulate the sense of presence. I tested the impact of this manipulation on awe intensity. They self-reported their sense of presence and awe after each exposure. At the same time, their Skin Conductance, Blood Volume Pulse, sEMG levels were assessed while they were watching each video. Participants felt significantly more awe in the 360° awe-inspiring condition compared to others. The combination of 360° medium with awe-inspiring content resulted in a boost of awe. Moreover, psychophysiological measures of awe evidenced, for the first time, the parasympathetic system as a core component of the psychophysiological profile of this emotion. In study 2, I moved forward by testing a more advanced VR format, which includes the component of interactivity. The main advantage was that immersive-interactive Virtual Reality environments (VEs) could give rise to a variety of awe-experiences. Following guidelines provided by literature, I designed and validated one naturalistic neutral VR-environment and 3 ad hoc immersive-interactive VR-environments (VEs), to induce different instances of awe (i.e., Forest, High Snow Mountains, Earth view form the space). 36 participants were exposed to all VEs in a counterbalanced order. Participants reported their levels of awe, their general affect, and sense of presence after each exposure. Results showed that all environments elicited a similar positive affect and presence, but awe was differentially elicited by each environment, bringing forth diverse nuances of it. This research provided evidence-based design guidelines for future researches interested in the study of awe as an experience in the lab, as well as to scholars and practitioners willing to adopt validated VEs for creating awe-inspiring trainings. To date, I considered an interactive-immersive VR format. However, another key asset of VR relies also on the realism component (i.e., how a VE simulates the physics of the real world to minute details). Finally, since the experimental design was akin to Study 1, I could compare effect size of awe conveyed by 360° realistic video of Forest (Study 1) and immersive-interactive VEs of Forest (Study 2). I found that the most realistic form of VR (i.e., 360°-videos) could induce a slightly higher sense of awe, compared to VEs. This suggested that the realism component, as a layer of the sense of presence, could be crucial in manipulating and designing enhanced forms of awe in the lab. Hence, in Study 3, I relied on findings of Study 1 and 2 to test the impact of such intensified form of awe - induced by the most realistic form of VR - on creative-thinking cognitive process, which is usually considered as a relatively stable tendency instead of a contingent phenomenon. I hypothesized that the enhanced form of realistic VR-based awe would have impact on creative-thinking more than a neutral content displayed in VR. To test the link between awe as an experience and creativity, I used previously validated 360° awe-inspiring and neutral environments and I randomly assigned 40 participants to all these conditions in a counterbalanced order. Their levels of awe, presence and creative-thinking abilities (Torrance Test of Creative Thinking) were assessed after the exposure to each condition. Results showed not only that creative-thinking was significantly higher after awe-inducing 360°-videos compared to the neutral one, but especially that perceived awe significantly predicted 3 out 4 creativity dimensions, as demonstrated by a Generalized Linear Model statistical approach. We explained these findings in light of the framework of Diversifying experiences (DEs), i.e., peculiar experiences in life (e.g., multicultural experiences, psychopathology, schema-violation situations) considered as maximally creativity-conductive. Specifically, we considered awe as a potential member of the family of DEs. Overall, results of these studies provided evidence of the nuanced nature of awe and of the possibility to restore it as an experience even within the boundaries of a lab. Specifically, a new methodology for the design and the selection of best awe-inductors in the lab was validated. This methodology was applied both with immersive and interactive VR formats. Although awe displays a parasympathetic physiological response, it can arise even from interactive-activating inductors. I used VR to create several prototypical experiences of awe, which showed different profiles in terms of vastness and need for accommodation, to be deepened by future studies. Finally, the link between awe-experience and creativity emerged clearly, paving the way for new future awe-inspiring VR-based training to enhance creative thinking. To conclude, design and research guidelines were provided for further studies interested in pursuing and investigating awe as an experience and not only as an emotion.

Artificial intelligence (AI) has over the past years become a hot topic for discussion in Sweden, as the technology presents exciting unique possibilities and challenges for the country and its citizens. Coverage of AI in Swedish news media presents imagined scenarios with both current and future AI that contribute to myths about how the technology is able to radically transform life, that spring out of a central digital sublime. Through a mixed-method study of 55 newspaper items about AI from Svenska Dagbladet from 2017 to 2018, the thesis studies what evident AI myths occur in coverage and how such discourses spring out digital sublime regarding AI. A total of four AI myths are found in news media coverage that revolve around existing and future intelligent computers, robots, machines and perceptions with them. Myths and hopes and concerns with them point to digital sublime regarding AI as a force of intelligent digitization that promises to empower a sublime citizen, economy, and welfare state. Emotional values with sublime AI are understood to reflect a general Swedish techno-optimism as digital artefacts have allowed Sweden to become prosperous.

The picnic blanket, as a textile object, is infused with meaning by its colonial history and its inherent use. Its purpose goes beyond providing a soft and dry surface to sit on. By putting down your picnic blanket you can temporarily stake your claim on that piece of land. We might consider the picnic blanket as a private haven in a public space. The cross-over between private and public space is a dynamic environment that is established by continually interacting and adapting. By collaborating with others in a space everyone can gain some ownership of that space. Using the picnic blanket as vehicle for investigation, I explore the boundaries of private and public space. Through linking the history of picnicking with the Sublime and particularly the Female Sublime, I establish its significance and the fact that it provides a gendered space. With the help of Marcuse’s ideas on the ‘natural state’ I define the private sphere as a state of mind. I then look at that notion in relation to public space. The appropriation of public pace as described by De Certeau and the appropriation of mind space as described by Foucault set up a dynamic field by which private space is surrounded. The social navigation of our environment is the constant consideration of willingness to collaborate. It is something we are all part of, some readily, some trying to resist. Returning to Marcuse, I examine ways in which the private mind space can be preserved. It is the notion of innocence, a state of mind from before ‘the fall’, that Marcuse and others indicate as providing a barrier against surplus repression of societal judgement. The question is how to maintain this innocence. My personal investigation of innocence, which is presented in this exegesis through narrative, runs parallel to my practice.

La problématique de ce travail est liée à celle des théories de l'expression en art. Nous voulons savoir comment est possible la communication intersubjective à partir d'une expression originaire, primaire, reposant essentiellement sur les éléments formels, visuels et plastiques, sans l'intermédiaire de concepts, ni celui des éléments sémantiques, propositionnels. Nous voulons savoir quel rôle joue l'œuvre d'art dans la communication non verbale entre l'artiste-créateur et le spectateur-récepteur. Nous traitons cette problématique à partir de la relation triangulaire entre l'expression artistique, la forme signifiante et le sentiment esthétique. Nous essayons de résoudre le problème de l'expression originaire en art visuel en le déplaçant dans le contexte du jugement esthétique. La tâche essentielle pour nous est alors de traduire cette relation triangulaire en termes de formation du jugement de goût, d'expression du sentiment esthétique et de perception de la propriété esthétique que nous situions dans un contexte de l'interaction affect-cognition. Nous défendons alors une forme de réalisme esthétique appuyé sur le réalisme scientifique de l'affectivité, en particulier, la théorie James-Lange et les théories d'appraisal, à partir duquel nous déclarons que les propriétés affectives sont les propriétés qui ont affaire avec l'état du sujet percevant. Au sens fort du terme, elle sont réelles parce que leurs conditions de vérité sont les états neurophysiologiques du corps, observables et vérifiables par des moyens empiriques ; ou du moins, au sens faible, elles sont considérées comme les propriétés susceptibles de faire l'objet d'une programmation fonctionnelle, de la modélisation de l'esprit plus précisément, telle que suggèrent les théories d'appraisal de l'émotion. La version forte du réalisme de l'affectivité implique que, au lieu de nous donner une image fidèle du monde physique, l'émotion est la perception de l'état du corps dont la réalité n'est guère moins évidente que le monde perçu. La version faible de celui-ci implique que l'affectivité constitue du moins une modalité fonctionnelle de l'esprit. À partir de cette dernière, notamment à partir des théories d'appraisal de l'émotion, nous développons un modèle d'appraisal esthétique afin d'expliquer le traitement esthétique (à la fois perceptif et évaluatif) d'une œuvre d'art et les processus de « fabrique » de jugement esthétique dans notre esprit. Nous voulons montrer que, ensemble, le stimulus affectif/esthétique (l'œuvre d'art) et le sujet percevant (l'artiste et le spectateur) constituent les systèmes interactifs ultra complexes et qu'il existe certainement une corrélation relativement stable entre les propriétés physiques du stimulus et les réactions physiologiques et émotionnelles du sujet percevant. Nous cherchons les variables perceptives déterminant la réaction affective de l'individu à l'œuvre d'art. Ce sont avant tout les caractéristiques visuellement saillantes et esthétiquement pertinentes du stimulus, telles que la luminosité, le degré du contraste (lumineux ou chromatique), la séparation figure-fond, l'orientation de la composition picturale, que ce soit verticale, horizontale ou diagonale, l'organisation du centre et du pourtour du champ pictural, et ainsi de suite. Ce modèle a pour but d'illustrer le rapport des propriétés physiques (perceptives) de l'œuvre d'art et des propriétés affectives/esthétiques/évaluatives de celle-ci. De même que les scientifiques de l'émotion s'appliquent à développer des modèles théoriques pour expliquer comment une variété de contenus émotionnels se produit, comment les expériences émotionnelles se différencient selon les modèles distincts du traitement évaluatif, et comment elles sont déterminées en fonction de la façon dont les composantes cognitives, évaluatives et motivationnelles sont combinées, l'objectif de notre approche est de proposer les variables du jugement esthétique, ainsi que d'expliquer pourquoi dans telle ou telle condition l'objet esthétique est jugé beau ou sublime, gracieux ou élégant, et pourquoi dans telle ou telle condition il ne l'est pas.

Mellan Delacroix´s och Turners verk finns ibland en släktskap trots de stora skillnaderna i stil. Syftet med denna uppsats har varit att försöka fånga den känsla av likhet, som finns mellan några av deras verk, som uttrycker patos och kamp på liv och död mot naturens starka krafter eller människors ondska. Exempel på sådana verk är Delacroix´s Death of Sardanapalus, 1826 och Turners Slave Ship (Slavers Throwing Overboard the Dead and Dying, Thyphon Coming On), 1840 samt Delacroix´s The Lion Hunt, 1855 och Turners Whalers, 1845. Dessa verk ger uttryck för sublim storhet. Gemensamt för verken är också en högsta känsla för färgens måleriska möjligheter. Utvalda verk har analyserats med kontextuell metodik med avseende på sublimt innehåll utifrån estetiska teorier och litterära källor för det sublima enligt normerna för det akademiska måleriet i Frankrike och England under första hälften av 1800-talet. Uttryck för målerisk stil har studerats med formal metodik utifrån Ruskins och Wölfflins begrepp om det måleriska. I den formala analysen har även begrepp om komplementära färger ingått. Analysen visar att båda konstnärerna i flera avseenden inspirerats av såväl samma estetiska begrepp om det sublima, som av samma litterära klassiska och romantiska källor. Bådas stil blir alltmer expressiv med åren och deras senaste verk förebådar det moderna måleriet. Komplementära färger ingår i Delacroix´s senare stil. Släktskapet mellan Delacroix och Turner kan bäst sammanfattats utifrån Ruskins begrepp om det sublima. / Between Delacroix and Turner there is sometimes a kind of kinship as displayed in some of their works, although their great differences in style. The purpose of this thesis is an attempt to capture this feeling of similarity that can be found between some of their works expressing pathos including fights for life or death against the strong forces of Nature or the evil in Man. Examples of such works are Delacroix´s Death of Sardanapalus, 1826 and Turners Slave Ship (Slavers Throwing Overboard the Dead and Dying, Thyphon Coming On),1840 and Delacroix´s The Lion Hunt, 1855 and Turners Whalers, 1845. These work express sublime greatness. Common to the works are also the highest sense for the painterly possibilities of colour. Selected works have been analysed using a contextual method regarding contents of the sublime according to esthetical theories and literary sources of the sublime in agreement with the norms for the academic painting in France and England during the first half of the 19th century. Expressions of a painterly style have been studied using a formal method including the concepts of the painterly by John Ruskin and Heinrich Wölfflin. In the formal analysis also concepts of complementary colours have been studied. The analysis shows that both artists, in several ways, have been inspired by the same esthetical concepts of the sublime and the same literary classical and romantic sources. The painterly style of both artists becomes more expressive with age and their late works hint at the modern art to come. Complementary colours, are evident in the late style of Delacroix. The kinship between Delacroix and Turner can best be summarized by Ruskins words on the sublime.

L’esthétique de Madame de Staël and Mary Shelley discute l’art de l’improvisation et le concept de l’enthousiasme dans les écrits de ces deux auteurs. Dans ce projet, j’explore l’esthétique d’improvisation et d’enthousiasme de Madame de Staël dans Corinne, en me référant à son autre roman Delphine, à sa pièce de théâtre Sapho, et à ses nouvelles ainsi qu’à ses textes philosophiques comme De l’Allemagne, De l’influence des passions, et De la littérature. J’argumente que Madame de Staël représente à travers le caractère de Corinne une esthétique anti-utilitaire. J’explique qu’elle évoque des valeurs cosmopolites qui valorisent une culture indigène qui est en opposition avec l’impérialisme de Napoléon. De plus, j’examine comment les improvisations de Corinne dérivent d’un enthousiasme qui est associé à la définition que Platon offre du terme. Ceci est évident par la signification que Madame de Staël présente du terme dans De L’Allemagne. J’interprète la maladie de Corinne comme étant d’origine psychosomatique qui est manifesté par la perte de son génie et par un suicide lent qui est une expression de colère contre la patriarchie. Le caractère de Corinne permet à Madame de Staël d’explorer le conflit que les femmes artistes éprouvaient entre ayant une carrière artistique et adhérant à l’idéologie domestique. Chapitre deux se concentre sur l’intérêt que Shelley démontre sur l’art de l’improvisation comme elle l’exprime dans ses lettres à propos de l’improvisateur Tommaso Sgricci. Malgré sa fascination avec la poésie extemporanée, Shelley regrette que cette forme d’art soit évanescente. Aussi, j’examine son enthousiasme pour un autre artiste, Nicolò Paganini. Son enchantement avec se violoniste virtuose est lié à des discours concernant le talent surnaturel des improvisateurs. J’argumente qu’il y a un continuum d’improvisation entre les balades orales du peuple et les improvisations de culture sophistiqué des improvisateurs de haute société. J’estime que les Shelleys collaboraient à définir une théorie d’inspiration à travers leurs intérêts pour l’art de l’improvisation. Chapitre trois considère le lien entre cosmologie et esthétique d’inspiration à travers la fonction de la musique, spécialement La Création de Joseph Haydn, dans The Last Man de Shelley. J’examine la représentation du sublime des Alpes dans le roman à travers de discours qui associent les Alpes avec les forces primordiales de la création. Les rôles de la Nécessité, Prophétie, et du Temps peuvent être compris en considérant la musique des sphères. Chapitre quatre explore les différentes définitions de terme enthousiasme dans les écrits de Shelley, particulièrement Valperga et The Last Man. Je discute l’opinion de Shelley sur Madame de Staël comme suggéré dans Lives. J’analyse les caractères qui ressemblent à Corinne dans les écrits de Shelley. De plus, je considère les sens multiples du mot enthousiasme en relation avec la Guerre civil d’Angleterre et la Révolution française. Je présente comment le terme enthousiasme était lié au cours du dix-septième siècle avec des discours médicales concernant la mélancolie et comment ceci est reflété dans les caractères de Shelley. / The Aesthetics of Madame de Staël and Mary Shelley discusses the art of improvisation and the concept of enthusiasm in the writings of these two authors. In this project, I explore Madame de Staël’s aesthetics of improvisation and enthusiasm as represented in Corinne by drawing from her other novel Delphine, her play Sapho, and her short stories as well as her philosophical texts such as De l’Allemagne, De l’influence des passions, and De la littérature. I argue that Madame de Staël embraces through Corinne an anti-utilitarian aesthetic. I maintain that she represents a cosmopolitanism that values indigenous culture as opposed to Napoleon’s Imperialism. Furthermore, I examine how Corinne’s improvisations derive from an enthusiasm that can be associated to Plato’s elucidation of the term in Phaedrus and in Ion. This is evident by Madame de Staël’s own definition of enthusiasm as presented in the closing chapters of her De l’Allemagne. I interpret Corinne’s illness that is manifested in the loss of her genius as having psychosomatic origins and as being a slow suicide that is an expression of anger against patriarchy. The character of Corinne allows Madame de Staël to explore the conflict that women artists faced between having an artistic career and adhering to the domestic ideology. Chapter two focuses on the interest that Shelley takes in the art of improvisation as is manifested in her letters about the improvisator Tommaso Sgricci. Despite her fascination with extempore poetry, she regrets that this art form is evanescent. Moreover, I examine her enthusiastic response to another artist, Nicolò Paganini. Her fascination with this virtuoso violinist is linked to discourses about the unnatural talent of improvisatores. I argue there is a continuum of improvisation from the ballad form of the common people to the high-cultured improvisatore. I hold that the Shelleys were collaborating in defining the theory of inspiration through their interest in the art of improvisation. Chapter three considers the link between cosmology and aesthetics of inspiration through the function of music, especially Joseph Haydn’s The Creation, in Shelley’s The Last Man. I examine the representation of the sublimity of the Alps in the narrative through discourses that associate the Alps with the primordial forces of creation. The roles of Necessity, Prophecy, and Time can be understood in the novel by taking into account the notion of the music of the spheres. Chapter four explores the different meanings of the word enthusiasm in Shelley’s writings, primarily in Valperga and The Last Man. I discuss Shelley’s views on Madame de Staël as presented in Lives. I analyze Corinne-inspired characters in Shelley’s texts. In addition, I consider the meaning of enthusiasm in Shelley’s writings in relation to the English Civil War and the French Revolution. I present how enthusiasm was linked in the seventeenth-century to medical discourses about melancholia and how this is reflected in Shelley’s characters.

La littérature est une source d'où jaillissent les flots intarissables du paradoxe ; c'est dans cet entrelacement de dichotomies que nous nous sommes immergées pour percevoir l'unité sous-jacente derrière l'oxymore que constitue le titre de notre thèse : " une poétique de l'abjection dans la littérature gothique américaine postmoderne. " Si nous nous sommes tournées vers Stephen King, Peter Straub et Chuck Palahniuk et avons mis l'accent sur trois de leurs œuvres précises, notre démonstration se veut être transposable à l'ensemble de leurs écrits. Nous nous sommes interrogées sur la nature de l'abjection et sur sa prééminence dans une société américaine portant le sceau du puritanisme. Marqués par le Romantisme et le Gothique anglais, nos auteurs ont su donner aux thématiques caractérisant ces mouvements une voie nouvelle. Situer nos œuvres dans la lignée du gothique postmoderne nous permet d'osciller sur le paradigme de l'excès et de l'incomplétude, de la déconstruction et de l'unité. Le thème de la fragmentation apparaît comme l'un des fils d'Ariane permettant aux auteurs de tisser autour des lecteurs leur toile arachnéenne. Ce démantèlement qui affecte à la fois la dimension narrative et thématique des récits contribue à leur effet patchwork et subversif, nous liant à notre problématique postmoderne. Les paradoxes engendrés par nos récits leur donnent leur force et expliquent leur fascination sur le public. Nos pérégrinations menant à l'ouverture des différentes portes de l'interprétation révèlent que l'abjection devient source d'une nouvelle esthétique. Le laid peut véhiculer de la beauté et du sublime. L'harmonie qui existe dans le monde de la déchéance qui nous est dépeint explique l'emprise hypnotique de la littérature de l'abjection sur le lecteur. Source de poétique, celle-ci procure un plaisir de la lecture quasi jouissif pour ceux qui se laissent transporter par la magie créatrice de nos auteurs.

This performance-as-research project incorporated a five-month residency inside a working power station, Swanbank, Ipswich, a provider of electricity to Australia's eastern states via the national grid. The concept 'power station' is compelling because it involves the transformation of material form (coal) to immaterial phenomena (electricity), a process analogous to making electronically-mediated art. Three linked interdisciplinary works were created out of the artist's immersion on site: Swanshift, a music-video eulogy to the closure of the station's oldest coal-fired facility, Swanbank 'A'; The Industrial Theatre, a photographic series featuring Swanbank workers; and unstatic, a live, video-mediated performance. As an enquiry into meaning within contemporary art practice, this research project used allegory as its symbolic mode of thought and formation. Through allegory, the Swanbank site was explored metaphorically to reveal a fictional, parallel world beyond the literal surface of danger, authority and rigour. In this space of excess, unreality and overflowing boundaries, meaning is multiple and celebrated. Hand-in-hand with an exploration of allegory, this exegesis also presents an insight into methodologies for industrial, site-specific, interdisciplinary practice, and arts-industry collaboration.

Thesis (M.F.A.)--Otago Polytechnic, 2008. Includes bibliographical references. / Thesis typescript. Supervisors: Adrian Hall, Michele Beevors. Otago Polytechnic department: School of Art. "October 2008." Accompanied by a website of the exhibition of the author's artistic.

Made available in DSpace on 2014-06-11T19:32:49Z (GMT). No. of bitstreams: 0 Previous issue date: 2010-08-09Bitstream added on 2014-06-13T21:04:57Z : No. of bitstreams: 1 aleixo_ocm_dr_sjrp.pdf: 1020505 bytes, checksum: dd455b1af5e6a9451aa72c68ef3391f6 (MD5) / A arte contemporânea apresenta-se como palco de experimentações e intensificação de estratégias de elaboração estética que promovem o questionamento e a problematização do fazer artístico. Dentre os inúmeros recursos que engendram esse desafio, destaca-se aqui a gaucherie, procedimento discutido pelo crítico Roland Barthes e que atua com um viés crítico e irônico, atribuindo ao objeto artístico um proposital aspecto de “rebaixamento”, ou, como o prório nome sugere, um caráter de “desvio” por ser “canhoto”, “torto”, e, por extensão, aparentemente “desajustado”, “mal feito”. Nesse sentido, esta tese discute especificamente o funcionamento da gaucherie na literatura, buscando evidenciar que essa sensação de “desvio” ou “rebaixamento” é atingida a partir de um trabalho com a linguagem calcado na exploração da fala coloquial, do discurso do senso comum, de imagens que assimilam as categorias contra-sublimes, como o grotesco, o kitsch, o mau gosto e as manifestações do riso (comicidade, paródia, carnavalização), dentre outros recursos. Para tanto, são analisados textos dos autores brasileiros Dalton Trevisan e Hilda Hilst, e dos portugueses José Cardoso Pires e Adília Lopes. Tais obras revelam tratar-se de um procedimento marcado pela extrema consciência na inserção desses aspectos, o que culmina em um movimento autorreferencial, pois a obra expõe à discussão o seus próprios mecanismos de construção. Com isso, são gerados curiosos efeitos de ironia, visto que o texto convida o leitor a lançar um olhar crítico e sintonizado com o modo peculiar como essas produções leem a própria arte, relativizando as noções pré-concebidas acerca do fazer literário / Comtenporary Art presents itself as a stage for experimentations and intensification of strategies of aesthetic elaboration that promote the questioning of artistic manifestation and make it problematic. Among the innumerable resources that engender this challenge, here we emphasize gaucherie, a procedure that is discussed by the critic Roland Barthes and acts as a critical and ironic bias, attributing to the artistic object an intentional aspect of “lowering”, or, as the name itself suggests, a character of “deviation” because it is “left-handed”, “crooked”, and, by extension, apparently “maladjusted”, “rough”. Accordingly, this thesis specifically discusses how gaucherie works in literature, trying to make evident that this sensation of “deviation” or “lowering” is achieved as a result of a work with language based on the exploration of colloquial speech, the common sense discourse, images that assimilate the counter-sublime categories, such as the grotesque, kitsch, bad taste and the manifestations of laughter (comicality, parody, carnivalization), among other resources. In order to do so, texts written by the Brazilian authors Dalton Trevisan and Hilda Hilst and by the Portuguese authors José Cardoso Pires and Adília Lopes are analyzed. Such literary works reveal it is a process marked by the extreme awareness in the insertion of these aspects, which culminates in a self-referential movement, for the literary work introduces to discussion its own construction mechanisms. Thus, curious effects of irony are created, given that the text invites the reader to cast a critical eye to it, a critical look that is in tune with the peculiar way in which these productions read their own art, making relative the preconceived notions about literary manifestation