A presente tese investiga e discute o conceito de crítica literária de Friedrich Schlegel, com o intuito de esclarecer como o crítico, filósofo e filólogo alemão contribuiu para a alteração nos estudos de literatura de sua época ao postular a necessidade de aproximação entre a análise estética e histórica do fenômeno literário, antecipando muitos problemas da crítica contemporânea. Ao utilizar os paradigmas da filosofia da história e da estética para o entendimento dos diversos períodos ou épocas da literatura, e ao reconhecer e aplicar a perspectiva histórica como categoria crítica, Schlegel colaborou para o aparecimento de uma nova era da crítica literária. O contato com a herança do Iluminismo, e com os escritos de Johann Gottlieb Fichte, Friedrich Schiller, Immanuel Kant, Johann Gottfried Herder, Johann Joachim Winckelmann e Johann Wolfgang Goethe, entre outros, influenciou o crítico a desenvolver um novo modus de crítica literária, que levaria em consideração a atividade reflexionante e criativa do espírito crítico. A atividade de Schlegel enquanto crítico e historiador da literatura se caracteriza pela busca constante de aperfeiçoamento infinito, ou utilizando uma de suas expressões favoritas como uma ânsia de infinito [Sehnsuch nach dem Unendlichen], isto é, o ímpeto pela complementação [Diaskeuase] da obra literária através da reflexão crítica e filosófica. As contribuições de Friedrich Schlegel para a alteração do modo como a literatura deve ser compreendida, assim como seu esforço em estabelecer princípios universais para a crítica literária colocam seu nome entre os precursores da crítica literária moderna. / The present thesis investigates and discusses Friedrich Schlegels concept of literary criticism in order to demonstrate how the German critic, philosopher and philologist contributed to a change in the studies of literature of his age and anticipated many problems of contemporary criticism by postulating the necessity of an approximation between the aesthetic and the historical visions of the literary phenomena. Schlegels contribution to the emergence of a new era of literary criticism lies in his usage of both paradigms of the philosophy of history as well as aesthetics for the understanding of different periods of literature and in his recognition and application of history as a critical category. Schlegels contact with the heritage of the Enlightenment, as well as with the writings of Johann Gottlieb Fichte, Friedrich Schiller, Immanuel Kant, Johann Gottfried Herder, Johann Joachim Winckelmann and Johann Wolfgang Goethe, among others, influenced the critic to develop a new modus of literary criticism that takes into consideration both the reflexive and the creative activity of the critical spirit. Inserted in this new scientific paradigm, Schlegels activity as a critic and historian of literature is characterized by his constant search for the infinite perfectibility, or to use one of his favorite expressions a longing for the infinite [Sehnsuch nach dem Unendlichen], and is thus the impetus for the complementation [Diaskeuase] of the literary opus with the philosophical reflection. Friedrich Schlegels contributions to the alterations into the way in which literature is to be understood, as well as his effort to establish universal principles for literary criticism places his name in the ranks of the forerunners of modern literary criticism.

A presente tese investiga e discute o conceito de crítica literária de Friedrich Schlegel, com o intuito de esclarecer como o crítico, filósofo e filólogo alemão contribuiu para a alteração nos estudos de literatura de sua época ao postular a necessidade de aproximação entre a análise estética e histórica do fenômeno literário, antecipando muitos problemas da crítica contemporânea. Ao utilizar os paradigmas da filosofia da história e da estética para o entendimento dos diversos períodos ou épocas da literatura, e ao reconhecer e aplicar a perspectiva histórica como categoria crítica, Schlegel colaborou para o aparecimento de uma nova era da crítica literária. O contato com a herança do Iluminismo, e com os escritos de Johann Gottlieb Fichte, Friedrich Schiller, Immanuel Kant, Johann Gottfried Herder, Johann Joachim Winckelmann e Johann Wolfgang Goethe, entre outros, influenciou o crítico a desenvolver um novo modus de crítica literária, que levaria em consideração a atividade reflexionante e criativa do espírito crítico. A atividade de Schlegel enquanto crítico e historiador da literatura se caracteriza pela busca constante de aperfeiçoamento infinito, ou utilizando uma de suas expressões favoritas como uma ânsia de infinito [Sehnsuch nach dem Unendlichen], isto é, o ímpeto pela complementação [Diaskeuase] da obra literária através da reflexão crítica e filosófica. As contribuições de Friedrich Schlegel para a alteração do modo como a literatura deve ser compreendida, assim como seu esforço em estabelecer princípios universais para a crítica literária colocam seu nome entre os precursores da crítica literária moderna. / The present thesis investigates and discusses Friedrich Schlegels concept of literary criticism in order to demonstrate how the German critic, philosopher and philologist contributed to a change in the studies of literature of his age and anticipated many problems of contemporary criticism by postulating the necessity of an approximation between the aesthetic and the historical visions of the literary phenomena. Schlegels contribution to the emergence of a new era of literary criticism lies in his usage of both paradigms of the philosophy of history as well as aesthetics for the understanding of different periods of literature and in his recognition and application of history as a critical category. Schlegels contact with the heritage of the Enlightenment, as well as with the writings of Johann Gottlieb Fichte, Friedrich Schiller, Immanuel Kant, Johann Gottfried Herder, Johann Joachim Winckelmann and Johann Wolfgang Goethe, among others, influenced the critic to develop a new modus of literary criticism that takes into consideration both the reflexive and the creative activity of the critical spirit. Inserted in this new scientific paradigm, Schlegels activity as a critic and historian of literature is characterized by his constant search for the infinite perfectibility, or to use one of his favorite expressions a longing for the infinite [Sehnsuch nach dem Unendlichen], and is thus the impetus for the complementation [Diaskeuase] of the literary opus with the philosophical reflection. Friedrich Schlegels contributions to the alterations into the way in which literature is to be understood, as well as his effort to establish universal principles for literary criticism places his name in the ranks of the forerunners of modern literary criticism.

De tous les penseurs du cercle romantique d'Iéna, Friedrich Schlegel est celui qui, en langue française, fut le plus négligé. Novalis, Schleiermacher, Wackenroder ont déjà fait l'objet d'études nombreuses et de traductions largement diffusées. Le travail de Louis-Charles Le Blanc vise essentiellement deux choses: donner, d'une part, au public généralement cultivé une traduction inédite et acceptable au point de vue philologique des Fragments de Friedrich Schlegel, ouvrage fondamental pour le développement du courant romantique européen; et accompagner, d'autre part, cette traduction d'un apparat critique qui puisse servir d'introduction à la pensée de l'écrivain allemand. Outre l'aspect plus strictement philologique, l'ouvrage présente le rôle dialectique joué par l'ironie dans la pensée de Friedrich Schlegel, c'est-à-dire en quoi l'ironie romantique détermine de la part du sujet une appropriation du monde, appropriation qui témoigne d'une compréhension intime (pathos) qui n'est pas de l'ordre de l'explication encyclopédique (logos). L'ironie schlégélienne, qui s'inspire de la théorie fichtéenne de la liberté, forme une esthétique de l'ironie qui, en dénonçant la séparation qui existe entre l'idéal et le réel, et en insistant sur cette séparation, forme le premier moment du nihilisme européen.

Made available in DSpace on 2014-06-11T19:22:19Z (GMT). No. of bitstreams: 0 Previous issue date: 2007-07-30Bitstream added on 2014-06-13T20:08:59Z : No. of bitstreams: 1 bogado_am_me_arafcl.pdf: 959038 bytes, checksum: 81452521bce9f681c5bd203b5c6bd59a (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / A pesquisa consiste em estudar a expressão poética e filosófica existente no romance Lucinde (1799), de Friedrich Schlegel (1772-1829). Crítico e pensador deste período, Schlegel concretiza nesta obra, através da linguagem e da forma, os ideais do Primeiro Romantismo (Frühromantik). Tendo como base o idealismo subjetivo da filosofia de Johann Gottlieb Fichte, ele desenvolve um conceito que chama de poesia progressiva universal. Em Lucinde, Schlegel concebe um romance histórico-crítico no qual o processo de amadurecimento vivido pelo personagem principal (Júlio) - da sua tempestuosa juventude até a sua harmoniosa vida com Lucinda - pode ser visto como uma alegoria do percurso vivido pelo movimento romântico desde o surgimento do Sturm und Drang (fase de ruptura com os preceitos iluministas), passando pelo processo de formação (Bildung), até chegar ao momento presente vivido por Schlegel: a produção de Lucinde e o círculo de Jena, sendo que o texto transita entre o elogio e a crítica desse percurso histórico-literário da Alemanha do século XVIII. A produção dos pensadores do Frühromantik girou em torno principalmente de ensaios filosóficos, da história da literatura e da crítica literária e o romance de Schlegel compreende a infinitude dessas questões. Lucinde está muito distante de ser um romance de entretenimento: trata-se de um projeto romântico. Filosofia, crítica literária e história da literatura em forma de arte. / The reasearch consists in studying the poetic and philosophical expression existing in the novel Lucinde ( 1799 ), by Friedrich Schlegel ( 1772-1829). Critic and thinker from that period, Schlegel renders in this piece , through his language and structure, the ideal of the Early German Romanticism ( Frühromantik ). Based on the subjective idealism from the philosophy of Johann Gottlieb Fichte, Schlegel developes a concept wich he names universal pregressive poetry. In Lucinde, Schlegel conceives a historical-critic novel in wich the process of maturation lived by the protagonist ( Júlio ) - from his tempestuous youth to his harmonious life with Lucinda - can be seen as an allegory of the course traversed by the Romantism since the arising of Sturm und Drang ( a rupture phase with the illuminist principles ), passing from the forming process ( Bildung ), to the present moment lived by Schlegel: the production of Lucinde and the circle of Jena; being the text a transient between the praise and the critique of this historical-literary course of the Germany in the eighteenth century. The production of the Frühromantik's thinker moved around philosophical essays specially, literature history and literary critique; and the Schlegel's novel comprehends the infinities of these issues. Lucinde is quite far away from being an entertainment novel: it's a romantic project. Philosophy, literary critique and literature history turned into art.

In 1772 French navigator Alesno de Saint-Aloüarn, visited the western coast of the Australian continent, and claimed it for France. Some French authorities and later French navigators believed that Saint-Aloüarn’s claim was valid under prescriptive law, yet this law is only valid if the land claimed is settled within a time frame of thirty years. However, France did not intend to either lay claim to, or establish a colony in western Australia during later voyages of exploration conducted in the eighteenth and early nineteenth centuries, especially as in 1778 Captain Cook had taken possession of the east coast of Australia which was fortified by the British Navy. While this thesis does not dispute Saint-Aloüarn’s claim, a long succession of writing developed from a British perspective has located rivalry and fear of French colonial ambitions as the cause for British occupation of western Australia. French, Dutch and British voyages to the west coast of Australia have been canvassed, drawing upon both contemporary accounts and twentieth century interpretations of the aims and motives of the respective governments. This thesis investigates three factors considered to have significantly influenced the motivation for and preparation of relevant French and British voyages of exploration covering the period 1772 to 1829. / Differences between concepts held by both nations, such as spatiality and territoriality, the value of science, together with the fact that Britain and France operated under two quite distinct legal systems in regard to territorial claim, form the basis for arguing against past historical understandings. It is argued that while the primary aim of British exploration was to establish colonies to satisfy economic and defence requirements, as well as expansion of the empire, French voyages of exploration undertaken to the west of the Australian continent after 1778 were for scientific purposes. By adding knowledge of a largely unknown part of the continent to the world at large, the French hoped to restore national pride after their humiliating loss at the Battle of Waterloo in 1815, which effectively ended the Napoleonic Wars. The corollary is that the rivalry factor, often put forward by historians as the reason for British annexation of Western Australia in 1829, is shown to be of little value against the other three factors.

<p>This essay concerns itself with the historical background to what it refers to as <em>existential pedagogy</em>, which designates the way in which existential literature presumably seeks to affect the reader so that he experiences his existence as isolated, and how this is done through the employment of harsh and uncompromising language and rhetorical devices. The assumption underlying this project is that there is a pedagogical purpose to the existential manner of de-livery, and this essay traces this purpose back to how in the 18th century certain thinkers – Johann Georg Hamann and Friedrich Schlegel – came to look back at Socrates rhetorical en-deavour in order to perfect their own desire to place the question of ‘meaning’, ‘knowledge’ or ‘truth’ into the hands of the receiving individual – the reader of a text or the student of a teacher. By studying the manner in which Hamann and Schlegel used this Socratic rhetoric in their own authorship, I seek to establish how they considered it vital that the recipient experi-enced himself as thoroughly alone in order to cultivate his ability to infuse meaning into the world. The essay continues to examine how Sören Kierkegaard – in his capacity as the mythi-cal ‘father of existentialism’ – conceived of the Socratic rhetoric as lacking in sufficiently accounting for the despair and sinfulness he saw as being intertwined with experiencing one-self as lonely and ignorant. By studying how Kierkegaard approached the reader in his pseu-donymous and existential literature, the essay makes it clear that the existential pedagogy util-ized by Kierkegaard works in order to simultaneously infuse the reader with a feeling of isola-tion and ignorance, as it, through repeatedly focusing on the despair involved in that condi-tion, provoked the reader into taking action, despite (or, existentially, because he was) being taught that he, on account of his inevitable loneliness and ignorance, could not.</p>

This essay concerns itself with the historical background to what it refers to as existential pedagogy, which designates the way in which existential literature presumably seeks to affect the reader so that he experiences his existence as isolated, and how this is done through the employment of harsh and uncompromising language and rhetorical devices. The assumption underlying this project is that there is a pedagogical purpose to the existential manner of de-livery, and this essay traces this purpose back to how in the 18th century certain thinkers – Johann Georg Hamann and Friedrich Schlegel – came to look back at Socrates rhetorical en-deavour in order to perfect their own desire to place the question of ‘meaning’, ‘knowledge’ or ‘truth’ into the hands of the receiving individual – the reader of a text or the student of a teacher. By studying the manner in which Hamann and Schlegel used this Socratic rhetoric in their own authorship, I seek to establish how they considered it vital that the recipient experi-enced himself as thoroughly alone in order to cultivate his ability to infuse meaning into the world. The essay continues to examine how Sören Kierkegaard – in his capacity as the mythi-cal ‘father of existentialism’ – conceived of the Socratic rhetoric as lacking in sufficiently accounting for the despair and sinfulness he saw as being intertwined with experiencing one-self as lonely and ignorant. By studying how Kierkegaard approached the reader in his pseu-donymous and existential literature, the essay makes it clear that the existential pedagogy util-ized by Kierkegaard works in order to simultaneously infuse the reader with a feeling of isola-tion and ignorance, as it, through repeatedly focusing on the despair involved in that condi-tion, provoked the reader into taking action, despite (or, existentially, because he was) being taught that he, on account of his inevitable loneliness and ignorance, could not.

La réflexion ayant mené à cette thèse s'est développée à partir d'un questionnement sur les traces d'un héritage romantique chez Marie-Claire Blais et de la conviction que, pour bien saisir ce qui est en jeu dans l'écriture récente de l'auteure, il importe de reconnaître que l'esthétique des oeuvres reflète une visée philosophique. La trilogie Soifs est envisagée comme une réactualisation du projet de Friedrich Schlegel, élaboré au sein du cercle d'Iéna à la fin du XVIIIe siècle, et dont la mise en oeuvre dépend d'une forme particulière d'ironie, que la postérité a nommée « romantique ». Née, dans le sillage de la philosophie kantienne, d'une conscience aiguë des limites de la subjectivité, cette ironie hérite du mouvement de la pensée et de la contre-pensée du dialogue socratique, qu'elle inscrit dans une épistémologie complexe et dans un projet collectif. En concevant la progression du savoir comme le dépassement de soi de la conscience limitée en direction d'un infini irreprésentable, Schlegel fait dépendre la connaissance d'une disponibilité du sujet à la pluralité des façons de connaître le monde et situe la vérité dans la multiplicité contradictoire et paradoxale des expériences qui n'accèdent tous qu'à des fragments de réel. Le pari de cette thèse est de montrer qu'une conception semblable de la conscience et de la connaissance informe l'esthétique de la trilogie Soifs, définit le mouvement de démultiplication des perspectives et des expériences souvent inconciliables et détermine la visée universalisante qui régit la forme d'une totalité toujours paradoxale. En somme, il s'agit de montrer que cette rencontre inattendue de pensées que deux siècles séparent permet de proposer des romans de la trilogie Soifs une lecture fascinante et inédite. Notre thèse est composée de deux parties qui comportent chacune deux chapitres. La première a pour objet de conceptualiser l'ironie romantique en tant que démarche épistémologique et d'étudier son lien intime avec la forme romanesque. Face aux lectures schématiques de la pensée de Schlegel, nous rétablissons l'ascendance philosophique de l'ironie grâce à la démonstration de la filiation socratique et du rapport de la pensée romantique avec celle des idéalistes allemands dans le contexte des débats de l'époque. Nous nous intéressons ensuite à la postérité de la philosophie schlégélienne dans la critique et dans la littérature, en engageant le dialogue avec Georg Lukács et sa Théorie du roman. Nous voyons ainsi que si ce dernier minimise la dimension épistémologique et pluraliste de l'ironie, Marie-Claire Blais et certains romanciers contemporains renouent avec cet aspect de la pensée romantique à partir d'une perspective actuelle. La seconde partie de la thèse vise à montrer qu'une attention portée aux mécanismes de l'ironie romantique tels qu'ils se développent dans la trilogie Soifs permet d'articuler en un portrait cohérent les stratégies narratives, les principes structurels, la réflexion qui oriente l'écriture et le rôle réservé au lecteur. Une étude des techniques narratives et formelles conduit, dans un premier temps, à l'hypothèse selon laquelle la paradoxale cohésion de l'univers romanesque résulte d'une sorte de mythologie dite « réflexive », qui apparaît comme la recherche de points de cristallisation d'un imaginaire partagé. À partir de cette hypothèse, nous explorons plus avant la philosophie que développe la trilogie au fil de l'écriture, en interrogeant le rapport à l'histoire et à la mémoire. Il est question de la reformulation insistante de la mémoire historique qui découle à la fois d'une inscription singulière de la figure du Juif Errant et de la représentation d'un temps de la « mémoire totale », lié à la symbolique de l'aube en tant que moment privilégié où la rédemption reste du domaine du possible. Nos analyses permettent de conclure que la mythologie réflexive semble motivée, comme la « nouvelle mythologie » que Schlegel appelait de ses voeux, par le rêve d'un nouveau « centre » ou d'un point solide d'appui pour la recherche de nouveaux savoirs, dans la visée d'une conscience universelle, ce qui signifie, ici, la pleine conscience et connaissance de soi de l'humanité. Dans la tension continue entre la pensée et la contre-pensée, la synthèse et la fragmentation, l'espoir de rédemption et le désespoir fataliste -dans l'ironie qui relance toujours la réflexion, en somme -résident les marques de l'appel à une recherche en commun de l'AIlwissenheit (littéralement: « omniscience ») ou d'un savoir « total », recherche à laquelle est toujours aussi convié le lecteur. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Ironie romantique, Premier romantisme allemand, Roman, Littérature et philosophie, Réflexivité, Histoire, Mémoire, Friedrich Schlegel, Marie-Claire Blais.

This thesis considers Laurence Sterne's Tristram Shandy in light of Friedrich Schlegel's concept of irony. Departing from previous criticism, which focuses on Sterne's playful narrative techniques, the discussion here elucidates other ways in which Tristram Shandy exemplifies the kind of irony Schlegel theorizes. These ways include: Sterne's "Mischgedicht" method, which amalgamates in a single work many types of style, or diverse permutations of form and content; the depiction of Parson Yorick, who epitomizes Socratic irony as Schlegel defines it in the 108th Lyceum fragment; Sterne's gentle satirizing of systematic thinkers, including his own narrator, Tristram; and Sterne's attitude toward words, knowledge, and reading. At the end of chapter 5, Sterne's irony is unraveled and reconstructed. This disentangling leads to a proposed refutation of recent interpretation of both Sterne and Schlegel. These studies see Sterne and Schlegel's irony as implying lack or flux of meaning. It is the strong contention of the following thesis that an essential aspect of Sterne and Schlegel's shared ironic world view is the continual, optimistic attempt to understand life, which necessarily presupposes a sincere and profound belief in both meaning and the reliable conveyance of it. (Abstract shortened by UMI.)

Bibliography: leaves 436-449 / 449 leaves ; 30 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / Thesis (Ph.D.)--Dept. of German, University of Adelaide, 1990