Bibliography: leaves [581]-591 / xi, 591 leaves ; 30 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / Thesis (Ph.D.)--University of Adelaide, Dept. of English, 1985

Orientador: Luiz Carlos da Silva Dantas / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem / Made available in DSpace on 2018-07-27T10:35:57Z (GMT). No. of bitstreams: 1 Alves_AndreaLima_M.pdf: 34609800 bytes, checksum: 9df9aa22c9a8021367e3252e5f96430a (MD5) Previous issue date: 2001 / Resumo: Averiguar o caráter da interação entre ilustrações e texto literário no livro O Matrimônio do Céu e do Inferno de William Blake constituiu o principal intuito da presente dissertação de mestrado. Para que tal intento fosse alcançado fez-se necessário uma análise detalhada da obra: buscou-se a literatura crítica sobre esta, livros e artigos de especialistas americanos e ingleses dos quais pode-se afirmar serem quase que a totalidade daqueles existentes até o presente momento. A primeira parte do estudo é dedicada a essa tarefa por se tratar de um livro muito significativo dentro do conjunto da obra literária de Blake (toda ela ilustrada pelo próprio artista), considerado unanimemente pela crítica como a melhor introdução para o complexo universo blakeano - visto o artista inglês ter criado uma cosmogonia e mitologia peculiares, de difícil acesso a seus leitores. Apesar de O Matrimônio não apresentar referências explícitas a essa mitologia por ser um de seus primeiros livros, nele já estão presentes as principais idéias e a estética que marcaria toda sua obra. A segunda parte da dissertação contém uma apresentação sucinta das reflexões teóricas ocidentais sobre arte que se valeram da comparação entre a pintura e a poesia, utilizanda-a como fio condutor para a exposição das características dessas duas linguagens na "arte composta" criada por Blake / Abstract: The present dissertation inquires into the nature of the relationship between text and illustration in William Blake's The Marriage of Heaven and Hell. In order to realise this it was necessary to do a minute analysis of the work, based almost entirely on books and articles of american and english experts written up until now. The first part of the study is dedicated to this task because this book of Blake's is very significant within his literary work (all of it illustrated by himself). It is thought of as the best introduction to the complex blakean universe, in which the artist created a particular cosmogony and mythology. Although The Marriage does not present an explicit allusion to this mythology, being one of his first books, it already presents the main ideas and the aesthetic that will mark the rest of his work. The second part of the dissertation includes a brief presentation of the theoretical reflections on art by comparing picture and poetry (the ut pictura poesis tradition). This study is then used as a guide to explore the two languages characteristic in the "composite art" created by Blake / Mestrado / Mestre em Teoria e História Literária

The purpose of this study is to investigate the nature and extent of Dylan Thomas's artistic debt to William Blake. "Chapter I" of our study documents Thomas's professional interest in Blake, offering evidence that Thomas read Blake extensively and carefully. Further, evidence is presented of Thomas's admiration of Blake as a poet and his stated desire to emulate him. "Chapter II" traces Thomas’s direct borrowings from Blake in his 18 Poems as well as in a short story. Because Northrop Frye's idea of the importance of and significance of literary borrowing and literary allusion dictates the direction of much of our argument, our discussion attempts to show the significance of Thomas's borrowings; the implication is that Thomas's imagination shared certain archetypal similarities to that of Blake's. The method of investigation used throughout the thesis, then, has involved a detailed examination of the poems of both poets with the purpose in mind of indicating, where possible, the archetypal significance of the borrowing. "Chapter III" attempts to establish Thomas's direct debt to Blake for many of his images and concepts in his "Altarwise by Owl-Light" sonnet sequence. Our implication is that Thomas was directly influenced in writing the sequence by his knowledge of Blake's epics Vala and Milton. Evidence is presented, in fact, that Thomas borrowed certain of the images for his sonnets from Blake's epics. The preoccupation of both Blake and Thomas with the sinister female will aspect of love in marriage is investigated in "Chapter IV"; our argument implies that Blake derived much of his attitude toward married love from Milton, and through both Milton and Blake, Thomas inherited a somewhat similar attitude. At all times, however, our chief concern is with the poetry resulting from these underlying tensions. There emerges from our study evidence of a striking similarity in artistic vision between Blake and Thomas. Our tracing of literary archetypes (in Northrop Frye's definition) and analogues in the poems leads to the conclusion that Thomas saw the universe from a somewhat similar point of view to that of Blake. "Chapter V" compares Blake’s Jerusalem with Thomas's last poems to establish a correspondence of achieved vision. The comparison is validated, and our argument proceeds to show that, while Thomas was attempting to move in a similar visionary direction to Blake in terms of art, Blake far outstripped the Welsh poet from the point of view of achieved total vision expressed through poetry. Our conclusion follows that, while Thomas, throughout his artistic career, was influenced by Blake and borrowed from him, he found himself at a creative impasse out of which he attempted to work by turning to voice drama in the form of a dramatic and highly imaginative documentary called Under Milk Wood, and even this, his last work, is in some ways reminiscent of Blake's influence. / Arts, Faculty of / English, Department of / Graduate

No description available.

No description available.

No description available.

No description available.

No description available.

Through an examination of Blake’s idea of Satan and his depiction of Satan and the rebel angels in the Paradise Lost design Satan Rousing his Legions, my thesis will demonstrate four principle findings, in addition to offering a fresh and unconventional interpretation to what is arguably Blake’s most profound depiction of Satan. One result is the demonstration that Blake maintained and developed his idea of Satan as a force of revolutionary energy and paradigm of Creative Imagination throughout his life. Secondly, I will demonstrate that Blake’s employment of, and references to, a punitive, destructive, and materialistic Satan is in fact a personification of the oppressive aspect of the Church and State. My third determination is that Blake’s vision of the Church as the oppressive and repressive tyrant Urizen did not soften as he aged but was steadfastly maintained until his death. And finally, I will establish that Blake did in fact maintain his revolutionary enthusiasm his entire life. / iv, 236 leaves : ill. (some col.) ; 29 cm.

Depuis Platon, la métaphysique est empreinte de la valorisation hiérarchique entre la pensée rationnelle du logos et la pensée esthétique et relationnelle du mythos, par laquelle l’absolu et l’éternel ne peuvent être réellement connus que par le logos. Le mythos, sous-tendant les écrits sacrés et mythologiques, devient l’autre de la raison, relégué dans le domaine de l’irrationnel, voire, de la folie. La hiérarchie de valeurs, fermement établie après le progrès des lumières, crée une division au sein de l’individu qui forme la blessure au cœur de l’imaginaire occidental. C’est cette blessure que la poésie prophétique de William Blake et Friedrich Hölderlin, taxés de folie, cherche à guérir en dépeignant une manière de voir pour surmonter cet état divisé ainsi que la pensée strictement représentative et déterminante qui l’aggrave. Blake et Hölderlin s’efforcent de transformer l’imaginaire collectif issu des mythes qui ont un rôle majeur dans la formation de la perception de l’homme occidental et dont les interprétations ont servi à inculquer la vision de l’être divisé. Ils déforment et remodèlent les images mythiques et métaphoriques des concepts ontologiques devenues figées dans les traditions grecques et judéo-chrétiennes afin de rétablir l’unité de l’homme, mission prophétique qui implique la transformation de la connaissance fixe en reconnaissance active, créant la possibilité de faire évoluer la conscience individuelle et, à son tour, la conscience collective. / From the time of Plato, metaphysics has been marked by the hierarchical relationship which privileges the rational mode of thought of logos over that of the aesthetic and relational mode of mythos, whereby the absolute and the eternal are only knowable through logos. Mythos, underpinning sacred and mythological texts, becomes the other of reason, relegated to the domain of the irrational and even to that of madness. This hierarchy, firmly established after the progress of the Enlightenment, creates a division within the individual that forms the wound at the heart of the occidental imagination. It is this wound that the prophetic poetry of William Blake and Friedrich Hölderlin, both thought to be mad, seeks to heal by depicting a way of seeing in order to overcome this divided state as well as the strictly representative and determinative thinking which deepens it. Blake and Hölderlin strive to transform this perception of the individual which is reinforced by the myths that form the collective imagination, the interpretations of which have inculcated the view of the divided self. The two poets reimagine and recreate the mythical and metaphorical images of ontological concepts which have become solidified in the Greek and Judeo-Christian traditions in order to reestablish the unity of the individual, a prophetic mission that implies the transformation of fixed knowledge into active recognition, creating the possibility for the evolution of the individual and, in turn, collective conscience.