Parallel title in Chinese characters. Includes bibliographical references (p.[179]-192) and index.

This study investigates the relation between faith in a transcendent reality and faith in language, both verbal and visual, in the work of English novelist and critic Antonia Byatt. Her ideal conception of communication combines the immediacy and primal vigour of the visual with the methodical pragmatism of words. However, Byatt's characters who exemplify this effort at double vision - in particular Stephanie Potter Orton in the 1985 novel Still Life - find in their quests frustration and even death rather than fulfillment. My investigation focuses on A. S. Byatt's presentation of the way language attempts to represent and interact with three particular areas: fundamental personal experiences (childbirth, death, love), perceptual and aesthetic experiences (colour and form, painting), and transcendent experiences (supernaturalism and Christian religion). I consider all stages of her career to date - from her first novel The Shadow of the Sun (1964) to Babel Tower (1996). Although Possession: A Romance (1990) has garnered most of the critical attention accorded to Byatt, I argue that this novel is not generally representative of her principles or style. A neo-Victorian romance, part parodic and part nostalgic, combined with an academic comedy, Possession shares neither the sombre mythological and psychological fatalism of her 1960s fiction nor the modified realism of her middle-period fiction. Still Life and The Matisse Stories (1993) are the works that best elucidate Byatt's major preoccupations; they intently strive to combine the most powerful aspects of verbal and visual knowledge. The methodological basis for this study is pluralist; it emphasizes close reading, combined with phenomenological, biographical, and thematic criticism. As Byatt does, I rely principally on the ideas of writers and artists rather than theorists; she cannot be understood without specific reference to George Eliot, Donne, Forster, Murdoch, Van Gogh, and Matisse (among others). Byatt's quest for truth and transcendent meaning and her investigation of the trustworthiness of words have undergone recent changes; she seems more sharply aware of the limitations of language and the unattainability of absolute truth. Her writings in the 1990s about paintings and colour emphasize their intrinsic value rather than their ability either to revitalize the word or suggest the numinous. / Arts, Faculty of / English, Department of / Graduate

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D'Annunzio e Pirandello come uomini e come artisti si pongono agli antipodi della scena culturale del loro tempo, eppure e nel mito, inteso come categoria psichica oltre che artistica, che la loro antitetica opera trova un punto d'incontro. In questo studio si analizza, dunque, il mito nelle tre tragedie dannunziane in cui l'elemento mitico si manifesta nel modo piu palese (La citta morta, La figlia di Iorio e Fedra) e nella trilogia dei miti pirandelliana, summa e approdo finale di tutta la sua opera. Per entrambi la necessita di mito nasce dalla sofferta consapevolezza della crisi moderna: valori relativi, personalita atemporale scissa, e fuori nessun dello l'aspirazione alla totalita. sen so spazio di direzione. del mito e Nella ancora dimensione possibile La teoria junghiana degli archetipi dell'inconscio collettivo, di cui i miti sarebbero le manifestazioni culturali, si e rivelata un importante ausilio analitico che consente, tramite uno scavo in profondita oltre le scorze e le sovrastrutture culturali e storiche, di cogliere la sapiente orditura di immagini e motivi archetipici nelle opere, confermando l'idea dell'artista anche come uomo collettivo oltre che come individuo. In tale prospettiva il confronto tra le opere ha portato ad importanti conclusioni, che non solo chiariscono la loro opera di scrittori, ma anche la loro funzione all'interno della societa in cui sono vissuti e, per esteso, della nostra. Per entrambi recuperare il mito e ridargli una veste moderna, pur nei rispettivi distinti modi, significa essenzialmente cercare di superare il relativo, la frammentarieta e la mediocrita del mondo contemporaneo. Nel processo di recupero, tuttavia, il mito stesso viene modificato e, facendosi specchio della condizione psichica moderna, non solo ne interpreta le piu profonde istanze, ma giunge anche a precorrerne quelle future. La posizione centrale nelle opere dei due scrittori dell'inconscio, il grande rimosso dell'Io raziocinante moderno, emergente nella possente figura della Grande Madre primordiale, rivela la direzione della futura coscienza umana nella necessita di riaccedere alle fonti piu profonde della psiche da cui nasca l'incontro e la fusione degli opposti, inconscio e coscienza, l'elemento ctonio, fertile e generatore, e quello uranico, spirituale e trascendente. / D'Annunzio and Pirandello both as men and as artists can only be placed at the opposite ends of the cultural scene of their times. Yet, it is in myth that their antithetical works finally converge. This study, therefore, analyzes myth in three of D'Annunzio's tragedies where the mythical dimension is more apparent (The dead city, Iorio/s daughter and Fedra) and in the trilogy of myths by Pirandello, which brings his work to its ultimate expression. For both authors the need for myth is born of the painful awareness of modern man's crisis: relative values, a divided personality and no sense of direction. In the timeless and universal dimension of myth it is still possible to achieve totality. The Junghian theory of the archetypes of the collective unconscious, of which myths are cultural manifestations, has proved to be an analytical tool of great importance. By giving access to the deepest level of the texts beyond their cultural and historical layers, it brings to light the otherwise elusive meaning of archetypal images and motives, revealing the true nature of art to be not just the work of an individual but also of collective man. The works, different as they may be, when compared in this perspective have nevertheless yielded some important common conclusions, not only on D'Annunzio and Pirandello as writers but also on their role within the society they lived in and, by extension, our own. For both of them myth, even in a modern context, means essentially the overcoming of the fragmentation, the relativity and the mediocrity of contemporary life. However, in the process of recapturing this mythical dimension, myth itself is bound to be modified. Because it mirrors the modern psyche, it not only interprets its deepest present needs, but also points to its future ones. The central position occupied in their works by the subconscious, emerging from behind the powerful image of the primordial Great Mother, points the way to future psychological development and to the need to regain access to the deepest levels of the human psyche so that its opposing forces, subconscious and consciousness, can meet and be reconciled. / Classics & Modern European Languages / D. Litt. et Phil. (Italian)

Thesis (MA)--Stellenbosch University, 2003. / ENGLISH ABSTRACT: Utopia, Philosophy and Hermeneutics Exploring the thought of Gianni Vattimo Article I: The End of Utopia An explanation for the rise of distopia in popular culture with reference to the ideas of Gianni Vattimo In this article the development of utopianism is described by tracing it back to its original classical form, following it through its modernistic form and finally describing distopia as the postmodern form of utopia. Using the ideas of Gianni Vattimo, distopia is interpreted as the creative embodiment of the "counterfinality of reason". In this way distopia acts as a critique of modem rationalism. The question is raised if it is possible to speak of "the end of utopia" in postmodern times. It is concluded that utopian thought remains and functions as a necessary fiction in postmodern ethics. Article II: An Appropriate Postmodern Philosophy A discussion of the hermeneutics of Gianni Vattimo The aim of this article is to discuss the radical hermeneutics proposed by the Italian philosopher Gianni Vattimo. Vattimo declares a radicalization of hermeneutics to be the only consistent, persuasive and valid approach to the postmodern conditions of existence we find ourselves in today. In order to explain what this approach entails, and how Vattimo justifies it, this article discusses his interpretation of the history (and end) of modernity, as well as his proposals for a new task for philosophy, and for a postmodern ethics. / AFRIKAANSE OPSOMMING: Utopie, Filosofie en Hermeneutiek 'n Verkenning van die denke van Gianni Vattimo Artikel I: Die Einde van Utopie 'n Verklaring vir die opkoms van distopie in populêre kultuur aan die hand van die idees van Gianni Vattimo Hierdie artikel beskryf die ontwikkeling van utopianisme deur die oorspronklike klassieke en latere modernistiese vorme daarvan na te gaan, en uiteindelik distopie te beskryf as die postmoderne vorm van utopie. Met verwysing na die denke van Gianni Vattimo word distopie geïnterpreteer as die kreatiewe beliggaming van die "kontrafinaliteit van rede". Op hierdie manier lewer distopie kritiek op moderne rasionalisme. Die vraag word gevra na die moontlikheid daarvan om te kan praat van "die einde van utopie" in postmoderne tye, en uiteindelik word tot die gevolgtrekking gekom dat utopiese denke steeds 'n rol het om te speel as 'n noodsaaklike fiksie binne 'n postmoderne etiek. Artikel II: 'n Gepaste Postmoderne Filosofie 'n Bespreking van die hermeneutiek van Gianni Vattimo Die doel van hierdie artikel is om die Italiaanse filosoof Gianni Vattimo se voorstel vir 'n radikale hermeneutiek te bespreek. Vattimo is oortuig daarvan dat 'n radikalisering van hermeneutiek die enigste konsekwente, oortuigende en geldige benadering is tot die postmoderne bestaanstoestande waarbinne ons onsself vandag bevind. In 'n poging om te verduidelik wat hierdie benadering behels, en hoe Vattimo dit regverdig, word sy interpretasie van die geskiedenis (en einde) van moderniteit bespreek, asook sy voorstelle vir 'n nuwe taak vir die filosofie, en vir 'n postmoderne etiek.

This thesis proposes that a defining feature of Pirandello???s 1921 play ??? Six Characters in Search of an Author, is a relentless transcendentalism. It argues that the play embodies a fascination with existential and conceptual ???occult???, and my hypothesis is that by exploring Pirandello's transcendentalism we may enhance our understanding of how and why Pirandello's play points a mirror up to the invisible and suggests that we could be a reflection of that. Pirandello's drama alludes to some of the most convoluted and enduring debates in western philosophy. However, there is very little English-language material on Pirandello???s relation to philosophy or the relevance of analytical philosophy, metaphysics or epistemology to Pirandello???s playwriting. Even foreign-language studies focus on existentialism, phenomenology and other Continental traditions of philosophy. My contribution is to craft a subjective response to Six Characters in accordance with the methods of analytical philosophy, making use of paradigms and techniques that stem from aesthetics and metaphysics to elucidate a complex self-reflexive play. Chapter One presents analytical philosophy as a potential interpretative framework for the play, whereas chapters two and three explore the metacharacters specifically. This thesis does not seek to offer conclusive assertions about the peculiar ontological status of Pirandello???s metacharacters, rather, it introduces some frameworks and conceptual tools for better approaching their ontolo

This thesis proposes that a defining feature of Pirandello???s 1921 play ??? Six Characters in Search of an Author, is a relentless transcendentalism. It argues that the play embodies a fascination with existential and conceptual ???occult???, and my hypothesis is that by exploring Pirandello's transcendentalism we may enhance our understanding of how and why Pirandello's play points a mirror up to the invisible and suggests that we could be a reflection of that. Pirandello's drama alludes to some of the most convoluted and enduring debates in western philosophy. However, there is very little English-language material on Pirandello???s relation to philosophy or the relevance of analytical philosophy, metaphysics or epistemology to Pirandello???s playwriting. Even foreign-language studies focus on existentialism, phenomenology and other Continental traditions of philosophy. My contribution is to craft a subjective response to Six Characters in accordance with the methods of analytical philosophy, making use of paradigms and techniques that stem from aesthetics and metaphysics to elucidate a complex self-reflexive play. Chapter One presents analytical philosophy as a potential interpretative framework for the play, whereas chapters two and three explore the metacharacters specifically. This thesis does not seek to offer conclusive assertions about the peculiar ontological status of Pirandello???s metacharacters, rather, it introduces some frameworks and conceptual tools for better approaching their ontolo

D'Annunzio e Pirandello come uomini e come artisti si pongono agli antipodi della scena culturale del loro tempo, eppure e nel mito, inteso come categoria psichica oltre che artistica, che la loro antitetica opera trova un punto d'incontro. In questo studio si analizza, dunque, il mito nelle tre tragedie dannunziane in cui l'elemento mitico si manifesta nel modo piu palese (La citta morta, La figlia di Iorio e Fedra) e nella trilogia dei miti pirandelliana, summa e approdo finale di tutta la sua opera. Per entrambi la necessita di mito nasce dalla sofferta consapevolezza della crisi moderna: valori relativi, personalita atemporale scissa, e fuori nessun dello l'aspirazione alla totalita. sen so spazio di direzione. del mito e Nella ancora dimensione possibile La teoria junghiana degli archetipi dell'inconscio collettivo, di cui i miti sarebbero le manifestazioni culturali, si e rivelata un importante ausilio analitico che consente, tramite uno scavo in profondita oltre le scorze e le sovrastrutture culturali e storiche, di cogliere la sapiente orditura di immagini e motivi archetipici nelle opere, confermando l'idea dell'artista anche come uomo collettivo oltre che come individuo. In tale prospettiva il confronto tra le opere ha portato ad importanti conclusioni, che non solo chiariscono la loro opera di scrittori, ma anche la loro funzione all'interno della societa in cui sono vissuti e, per esteso, della nostra. Per entrambi recuperare il mito e ridargli una veste moderna, pur nei rispettivi distinti modi, significa essenzialmente cercare di superare il relativo, la frammentarieta e la mediocrita del mondo contemporaneo. Nel processo di recupero, tuttavia, il mito stesso viene modificato e, facendosi specchio della condizione psichica moderna, non solo ne interpreta le piu profonde istanze, ma giunge anche a precorrerne quelle future. La posizione centrale nelle opere dei due scrittori dell'inconscio, il grande rimosso dell'Io raziocinante moderno, emergente nella possente figura della Grande Madre primordiale, rivela la direzione della futura coscienza umana nella necessita di riaccedere alle fonti piu profonde della psiche da cui nasca l'incontro e la fusione degli opposti, inconscio e coscienza, l'elemento ctonio, fertile e generatore, e quello uranico, spirituale e trascendente. / D'Annunzio and Pirandello both as men and as artists can only be placed at the opposite ends of the cultural scene of their times. Yet, it is in myth that their antithetical works finally converge. This study, therefore, analyzes myth in three of D'Annunzio's tragedies where the mythical dimension is more apparent (The dead city, Iorio/s daughter and Fedra) and in the trilogy of myths by Pirandello, which brings his work to its ultimate expression. For both authors the need for myth is born of the painful awareness of modern man's crisis: relative values, a divided personality and no sense of direction. In the timeless and universal dimension of myth it is still possible to achieve totality. The Junghian theory of the archetypes of the collective unconscious, of which myths are cultural manifestations, has proved to be an analytical tool of great importance. By giving access to the deepest level of the texts beyond their cultural and historical layers, it brings to light the otherwise elusive meaning of archetypal images and motives, revealing the true nature of art to be not just the work of an individual but also of collective man. The works, different as they may be, when compared in this perspective have nevertheless yielded some important common conclusions, not only on D'Annunzio and Pirandello as writers but also on their role within the society they lived in and, by extension, our own. For both of them myth, even in a modern context, means essentially the overcoming of the fragmentation, the relativity and the mediocrity of contemporary life. However, in the process of recapturing this mythical dimension, myth itself is bound to be modified. Because it mirrors the modern psyche, it not only interprets its deepest present needs, but also points to its future ones. The central position occupied in their works by the subconscious, emerging from behind the powerful image of the primordial Great Mother, points the way to future psychological development and to the need to regain access to the deepest levels of the human psyche so that its opposing forces, subconscious and consciousness, can meet and be reconciled. / Classics and Modern European Languages / D. Litt. et Phil. (Italian)

This study proposes to establish an intrinsic relationship between Valle-Inclán and Muñiz based on the theme of dehumanization in their theater. It examines (1) the stylistic techniques which each playwright uses to depersonalize his characters, (2) the manner in which these characters dehumanize each other, (3) the role of society as the agent of dehumanization, and finally, due to each author's preoccupation with one social convention in particular (4) the devastating effects on men of the vestiges of an outmoded code of honor. The principal works used for the study are Valle-Inclán's Martes de carnaval, Luces de Bohemia, and Divinas palabras, and El tintero, Un solo de saxofón, Las viejas difíciles, and El grillo by Carlos Muñiz. Such an analysis proposes to reveal a profound literary affinity between these two writers, a bond which unites Valle-Inclán and Muñiz in a common protest against the dehumanization of mankind.