In the 1969 Le Thor seminar, Heidegger stated that his philosophical journey could be characterized by three different themes: meaning, truth, place. The first two of these have been the subject of countless studies and discussions, but the question of place is still relatively unexplored in Heidegger’s thought, despite the increased interest for this topic in his writings. Even though scholars like Jeff Malpas, Edward Casey, Stuart Elden and Miguel de Beistegui have written books and essays on the importance of the conception of place in Heidegger’s thinking, there are still many important aspects of this theme to be discussed, given the importance Heidegger himself ascribed to this topic. In this essay, I therefore wish to pose the question of how one can understand the relation between place and the role of tragedy in Heidegger’s conception of truth. My bearing thesis will be that these three concepts: place, truth and tragedy stand in a symbiotic relationship to each other and thus form the foundation of the Heideggerian thinking of place, or topological thinking. For this reason, the purpose of this paper is to present an interpretation of how the tragic is grasped in its relation to place. This I will do by turning to three texts from the period in Heidegger’s thought which has come to be known as ‘the turn’, a period which usually is understood to have occurred in the 1930s and the early 1940s. The texts I have in mind are for one the aesthetic essay The Origin of the Work of Art, and secondly the two interpretations of the first chorus from Antigone, found in Introduction to Metaphysics and Hölderlin’s Hymn ‘The Ister’. The Origin of the Work of Art can thus be said to serve as a theoretical introduction or framework to Heidegger’s conception of truth, whereas my analysis of the two interpretations from Antigone will look closer into how truth explicitly can be said to stand in a dependent relationship to place and tragedy. This becomes particularly relevant in the part of the interpretation where Heidegger puts emphasis on the word polis, a word he understands as the place or the There where truth resides. However, one cannot write on this topic without mentioning the political problems this gives rise to, considering the time and place and by whom the texts were written. Therefore I will have an ongoing discussion of this problematic aspect in the topological thinking of Heidegger, which I will intertwine in the text. This is not to say that my sole ambition is to point out the despicable in Heidegger’s political engagement (which should be obvious), but rather to try to give a foundation for discussion on whether it’s possible to find a way to think productively on the theme of place, truth and tragedy.

This thesis contributes to critical theoretical interpretation of Sophocles' Antigone. Analyzing texts by Kelly Oliver, Jacques Lacan, and Judith Butler, the thesis demonstrates how the work of these writers re-installs oppositional binarism, the form of thought that undergirds the hierarchical structure of Western metaphysics as exemplified in the dialectical philosophy of G. W. F. Hegel. Focusing on texts by Carol Jacobs, Martin Heidegger, and Jacques Derrida, the thesis analyzes the performative effect of Antigone, as sister figure, in the graphics of these works. Employing a deconstructive and performative critical approach, the thesis explores the theoretical productivity of a "sororal" graphics, that, dispersing and subverting binarism, opens the texts and their interpretation to alterity. The thesis demonstrates how critical reading of the performativity of Antigone as sister figure implicates ethicological discussion on justice in relation to family, genre/gender, classification, and inheritance.

Made available in DSpace on 2015-05-14T12:40:03Z (GMT). No. of bitstreams: 1 arquivototal.pdf: 1497021 bytes, checksum: 711785d79ac027006539b12cdf255b7b (MD5) Previous issue date: 2014-10-13 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / in this dissertation we analyze the drama Perdição: Exercício sobre Antígona (1991), by the portuguese writer Hélia Correia, considering the way by which the writer rewrites and renew the mythological characters and the miths addressed in her play. Her construction suggests some sort of anxious appeal to continuity, as pointed out by Longino on Homer's influence exercised on all thinkers, since Correia s plot begins exactly after sophoclean Antigone s death, in the underworld. However, while reading the play we perceive that Helia makes use of the tools of her craft in not so clear manners. The continuity appears but under the form of parody, which, according to Hutcheon (1988), may also make a tribute to the preceding text, since to include irony and play is never necessarily to exclude seriousness of purpose in postmodernist art . From this, we arrive that we must analyze this drama in the light of René Girard s theory on mimetic desire, envy, and the scapegoat mechanism. The ingenuous criticism in Perdição comes by re-elaborating the characters that expose in their collision human actions and relations that make plain the mimetic mechanism, based in Girard s ritualistic-sacrificial approach, revealing thus how the way by which we lose senses or let somebody s (or even our) blood spill for something as derisory as the kydos, the supreme and nonexistent object in dispute (GIRARD, 2008, p.192), can be banal. / Tomando como objeto de estudo o drama Perdição: Exercício sobre Antígona (1991), da escritora portuguesa Hélia Correia (1949), consideramos o modo como a autora reescreve e reatualiza as figuras mitológicas e os mitos de que se ocupa. Sua construção sugere uma espécie de ansioso apelo à continuidade, conforme assinalado por Longino acerca da influência de Homero sobre todos os pensadores, visto que a trama heliana se inicia exatamente após a morte da Antígona sofocliana, no mundo dos mortos. No decorrer da leitura, no entanto, é perceptível que os meios utilizados pela autora não são tão claros assim. A continuidade surge sob a forma de paródia, que, segundo Hutcheon (1988), também pode homenagear o texto anterior e, assim, a inclusão da ironia e do jogo jamais implica necessariamente a exclusão da seriedade e do objetivo na arte pós-modernista (HUTCHEON, 1988, p.48). Com base nisto, constatamos a necessidade de analisarmos a peça referida à luz da teoria proposta por René Girard acerca do desejo mimético, da inveja e do mecanismo do bode expiatório. A crítica arguciosa de Perdição surge a partir da reelaboração de personagens que, ao colidirem, expõem ações e relações humanas que desnudam o mecanismo mimético, com base na abordagem ritualístico-sacrificial de Girard, revelando-nos como pode ser banal a maneira pela qual perdemos o sentido e deixamos correr o sangue de alguém (ou o próprio) por causa de algo tão enganoso quanto o kydos, o objeto de disputa supremo e inexistente (GIRARD, 2008, p.192).

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Titre de l'écran-titre (visionné le 6 décembre 2023) / Cette étude propose l'analyse de la représentation de l'interdiction de l'inhumation par ordre de pouvoirs autoritaires et, plus précisément, dans la pièce d'Antigone de Sophocle et les adaptations d'Anouilh et de Brecht, et dans le roman de Dorfman. À l'aide des réflexions issues des théories de Hegel, de Freud et d'Agamben, l'objectif est de montrer les similitudes et les transformations de l'intrigue initiale et d'interroger comment le personnage d'Antigone est réapproprié et devenu pluriel par les événements historico-politiques dans les adaptations modernes. De manière plus générale, ce mémoire s'intéresse à l'interdiction des funérailles par les États et met en lumière les perspectives philosophiques et psychologiques liées à la rébellion d'Antigone dans quatre textes littéraires ayant le même thème dans un contexte social différent. Notre recherche est divisée en trois chapitres. La première porte sur le concept de théâtre politique et par une analyse de la pièce Antigone et de la situation politique de la Grèce antique, au travers d'une critique de la théorie d'Hegel sur Antigone. Le deuxième s'intéresse à la réévaluation de la Seconde Guerre mondiale basée sur le concept de traumatisme et sa théorisation par Freud, en vue d'une analyse des deux pièces Antigone d'Anouilh et de Brecht et de leurs opinions différentes sur l'adaptation de la pièce Antigone dans le contexte de la guerre. Le troisième se penche sur les diverses adaptations d'Antigone à notre époque en fonction de la situation politique spécifique de cette époque. Et à la fin, il y a une analyse du roman Les Veuves de Dorfman, selon la théorie philosophique et politique d'Agamben sur les crises résultant de gouvernements totalitaires. Comment le théâtre et la littérature peuvent-ils être les porte-parole des moments critiques d'une société et comment un texte ancien peut-il être entendu par l'adaptation de telle sorte qu'il parle de nos vies ? / This study proposes the analysis of the representation of the prohibition of burial going by the totalitarian powers to the theater and the literature, more precisely in the play of Antigone by Sophocles and the adaptations of Anouilh, Brecht and Dorfman. Using reflections from the philosophical theories of Hegel, Freud and Agamben and theories of adaptation, the objective is to demonstrate the similarities and transformations of this play and to question how the character of Antigone is reproduced and made plural by historical and political events in literary adaptations. More generally, this thesis focuses on the prohibition of funerals by the states and highlights the philosophical-psychological perspectives linked to the rebellion of Antigone in four literary texts having the same theme in a context of different social. The thesis consists of research divided into three chapters. The first deals with the concept of political theater and it is an analysis of the play Antigone and the political situation in ancient Greece, and it is a critique of Hegel's theory of Antigone. The second deals with the description of the Second World War based on the concept of trauma and Freud's theory on this subject, and it is an analysis of the two plays Antigone by Anouilh and Brecht and their differing opinions on the adaptation of the play Antigone in Atmosphere War. The third looks at the various adaptations of Antigone to our time depending on the specific political situation of that time. And at the end, there is an analysis of Dorfman's novel The Widows according to Agamben's philosophical-political theory of the resulting crises of our time in totalitarian governments. How can theater and literature be the mouthpieces of a society's critical moments and how can an ancient text be audited through adaptation in such a way that it speaks to our lives?

Ce mémoire porte sur les romans Ça va aller et Fleurs de crachat de Catherine Mavrikakis. Il s’appuie sur une réappropriation ambigüe de la figure d’Antigone afin d’en questionner les répercussions sur l’expression identitaire des narratrices et sur le désir prophétique qu’elles nourrissent à l’égard d’une filiation au féminin. Il est divisé en deux chapitres : le premier portant sur la façon dont se manifeste l’héritage d’Antigone ainsi que sur son inscription problématique tant dans l’histoire littéraire que dans les romans de Mavrikakis, tandis que le second s’intéresse à la manière dont y est dépassé cet héritage par le travail d’une langue excessive et le choix d’une posture « cannibale et mélancolique ». Puis, au-delà des questions de transmission, d’héritage et de filiation, nous montrerons à partir des marques laissées par un féminisme radical que c’est à la communauté des filles d’Antigone qu’est destinée la possibilité d’être (in)fidèles au tragique en portant avec violence l’espoir de réinventer le futur, certes, mais surtout de rompre avec lui. / This M.A thesis addresses the novels Ça va aller and Fleurs de crachat by Catherine Mavrikakis. It will focus on the ambiguous reappropriation of Antigone in order to question the narrators' expression of identity and the prophetic desire they envision of another future. Divided into two chapters: the first looks into the development of Antigone's heritage and its problematic entry in both literary history and the works of Mavrikakis, while the second takes an interest in the manner of transmission of this heritage through the use of excessive language and a "cannibalist and melancholic" posture. In addition to the questions of transmission, heritage and filiation, this work shows how stemming from the traces of radical feminism, Antigones' girls are destined towards the possibility of being (un)faithful to tragic fate all the while keeping a violent hope of reinventing their future, but especially of breaking through it.

Ce mémoire porte sur les romans Ça va aller et Fleurs de crachat de Catherine Mavrikakis. Il s’appuie sur une réappropriation ambigüe de la figure d’Antigone afin d’en questionner les répercussions sur l’expression identitaire des narratrices et sur le désir prophétique qu’elles nourrissent à l’égard d’une filiation au féminin. Il est divisé en deux chapitres : le premier portant sur la façon dont se manifeste l’héritage d’Antigone ainsi que sur son inscription problématique tant dans l’histoire littéraire que dans les romans de Mavrikakis, tandis que le second s’intéresse à la manière dont y est dépassé cet héritage par le travail d’une langue excessive et le choix d’une posture « cannibale et mélancolique ». Puis, au-delà des questions de transmission, d’héritage et de filiation, nous montrerons à partir des marques laissées par un féminisme radical que c’est à la communauté des filles d’Antigone qu’est destinée la possibilité d’être (in)fidèles au tragique en portant avec violence l’espoir de réinventer le futur, certes, mais surtout de rompre avec lui. / This M.A thesis addresses the novels Ça va aller and Fleurs de crachat by Catherine Mavrikakis. It will focus on the ambiguous reappropriation of Antigone in order to question the narrators' expression of identity and the prophetic desire they envision of another future. Divided into two chapters: the first looks into the development of Antigone's heritage and its problematic entry in both literary history and the works of Mavrikakis, while the second takes an interest in the manner of transmission of this heritage through the use of excessive language and a "cannibalist and melancholic" posture. In addition to the questions of transmission, heritage and filiation, this work shows how stemming from the traces of radical feminism, Antigones' girls are destined towards the possibility of being (un)faithful to tragic fate all the while keeping a violent hope of reinventing their future, but especially of breaking through it.

Contrairement à la lamentation rituelle, les lamentations tragiques sont réalisées dans un large éventail de situations. En effet, elles peuvent avoir lieu avant l’événement déploré, porter sur d’autres malheurs qu’un décès, ou encore lamenter le sort de la personne même qui mène la lamentation. Cette variété de contextes est vraisemblablement à l’origine de la grande diversité de formes et de contenus des lamentations que l’on trouve dans le corpus tragique. De quelle façon les tragédiens modifient-ils la forme traditionnelle de la lamentation ? Ces modifications dépendent-elles d’éléments contextuels particuliers ? Pour répondre à ces questions, j’examinerai trois passages : Cassandre dans l’Agamemnon d’Eschyle, Créon dans l’Antigone de Sophocle et Polymestor dans l’Hécube d’Euripide. Ces trois lamentations ont lieu dans des contextes très différents, notamment en ce qui concerne l’identité du lamentant (genre, âge, statut social, ethnicité) et la relation que celui-ci entretient avec le Chœur. De surcroît, elles ont été composées par des auteurs et à des dates différentes, ce qui permettra de prendre en compte l’évolution de la forme au cours du Vème siècle avant J.-C. L’analyse suggère que la forme de la lamentation du personnage s’adapte surtout à son ethnicité et à son genre, tandis que la participation du Chœur dépend directement de sa relation avec le lamentant. Parfois, la stylistique est également influencée par le style propre à l’auteur ou par la date de composition de la pièce. Quant au contenu, les thèmes abordés sont principalement déterminés par la position et la fonction du passage dans la tragédie. Puisque les fonctions d’une lamentation tragique sont différentes de celles d’une lamentation rituelle, le modèle de la lamentation funèbre est insuffisant pour guider à lui seul l’analyse du contenu d’une lamentation tragique. / Unlike ritual laments, tragic laments take place in a wide range of situations. Some are made over troubles other than an actual death, over events that have not happened yet, or over the mourner himself. This seems to be why we find such a huge diversity of both forms and contents of laments within the tragic corpus. How do the tragic poets modify the traditional form of the lament? Do these changes depend on specific contextual elements? In order to answer these questions, I will examine three laments: Cassandra’s in Aeschylus’ Agamemnon, Creon’s in Sophocles’ Antigone and Polymestor’s in Euripides’ Hecuba. These three passages show major contextual discrepancies, especially when it comes to the identity of the mourner (gender, age, social status, ethnicity) and their relationship to the Chorus. Moreover, they were composed by different authors at different times, which accounts for the evolution of the literary form during the 5th century B.C. These contextual differences allow us to identify specific ties between the context and the lament itself. The form of the actor’s part depends mostly on the mourner’s ethnicity and gender, while the Chorus’ part suits its relationship with the mourner. The stylistics of the lament may also result from the author’s personal preferences or from the date of composition. As for the content, it is heavily determined by the position and the function of the passage within the play. As the functions of a tragic lament differ from those of a ritual lament, the model given by ritual lament cannot serve as the only basis for the analysis of a tragic lament’s content.

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Die Schauspieler der japanischen Theatergruppe Marebito Theatre Company reisten 2012 von Tokio aus in die geschädigten Gebiete Fukushima und Minami-Soma. Diese Reise war der erste Teil ihres Theaterprojekts "Aufzeichnung einer Reise zu Antigone und deren Aufführung". Die Gruppe versuchte in diesem Projekt, sich mit dem großen Ereignis vom 11. März 2011 und der Erinnerung daran zu beschäftigen. Sie versuchte, sich dem Ort, der vom Tōhoku-Erdbeben 2011 und der Nuklearkatastrophe von Fukushima betroffen wurde und dieser Zeit anzunähern.