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This recital���s program consists of Romantic works, which are part of the standard repertoire for violin. The Carmen Fantasy composed by Pablo de Sarasate is one of the most popular showpieces for the violin. The Violin Sonata by Ottorino Respighi is not as well known as other violin sonatas, but is gradually gaining more exposure. The Saint-Saens Sonata No. 1 is a very energetic and virtuosic work that showcases Saint-Saens brilliant compositional talents. These three pieces came together in this recital to produce and challenging and exciting program, which was both entertaining to the audience, and an excellent learning experience for the performers. / Mary Pappert School of Music; / Music Performance / MM; / Recital;

Thesis (Ph. D.)--University of Chicago, Dept. of Romance Languages and Literatures, June 1999. / Includes bibliographical references. Also available on the Internet.

Thesis (doctoral)--University of Zurich, 1999/2000--Cf. t.p. verso. / Includes three of Burgos' short novels: El perseguidor; La flor de la playa; and El brote. Includes bibliographical references.

Univ., Diss. 2001--São Paulo, 2001.

No description available.

De ses œuvres de jeunesse jusqu’aux poèmes de l’exil, Ovide a progressivement construit une langue poétique propre, qui entremêle des stylèmes religieux appartenant à la langue liturgique de l’époque augustéenne, et des stylèmes purement poétiques, tantôt repris à la tradition littéraire, tantôt originaux : il joue ainsi de la frontière qui sépare le carmen religieux et le carmen poétique en faisant s’élever un chant nouveau, total, par lequel il sacralise la poésie, qui est bien alors la musique du monde, la musique créatrice, proprement poïétique, dont le souffle donne son sens, sa forme et sa beauté (forma) au monde. Le discours élégiaque est alors bien plus qu’un simple propos érotique, ou même métapoétique. Si Ovide nous parle d’amour, il nous parle aussi de poésie, mais pas seulement d’une poésie narcissique qui serait sa propre fin et son objet : ce qui se reflète au miroir de la poésie ovidienne, telle qu’elle se met en jeu dans les énoncés de prière, c’est une perspective, une perspective transcendante par laquelle le poète tente de contempler le Verbe divin, la Musique totale qui organise l’univers. Loin de jouer de manière parodique avec le discours sacré, qu’il subvertirait à des fins érotiques et humoristiques, comme l’ont écrit les partisans d’une élégie immanente, Ovide nous semble sublimer par un souffle sacré, et par l’apport de stylèmes religieux, la poésie élégiaque de manière à en faire le chant qui rejoue la création du monde en même temps qu’il la dit. / From his early works to the poems of exile, Ovid progressively constructed a personal poetic language, mixing religious stylemes belonging to the liturgical language of the Augustan age with purely poetic stylemes, some taken from literary tradition, others quite original: he thus plays on the borderline separating the religious carmen from the poetic carmen, giving birth to a new, total song endowing poetry with a sacred status, making it music of the world, the properly poietic music of creation whose breath gives the world its meaning, its form and its beauty (forma). Elegiac discourse is then more than a simple erotic, or even metapoetic statement. If Ovid speaks to us of love, he also speaks to us of poetry, but not just a narcissistic poetry taken as its own end and object. What is reflected in the mirror of Ovidian verse as it takes shape in the utterance of prayer is a perspective – a transcendental perspective through which the poet attempts to contemplate the divine Word, the total Music which organizes the universe. Far from playing on sacred discourse in an ironic mode, subverting it to erotic or humorous ends as partisans of an immanent elegy have written, Ovid seems to us to be sublimating elegiac poetry by instilling it with a sacred breath and importing religious stylemes into it, in such a way as to make of it the Song which replays the creation of the world at the same time as telling it.

Nada é considerada a primeira referência de romance do realismo existencialista do pósguerra civil espanhol. Em 1944, mesmo ano de seu lançamento, obteve o reconhecimento por parte da crítica especializada, com a primeira edição do Prêmio Nadal de Literatura. Hoje, é objeto de estudo dos que se ocupam com sua crítica e parte obrigatória de qualquer antologia ou história da literatura espanhola do século XX. O objetivo desta dissertação é fazer uma tradução da obra Nada, de Carmen Laforet. Relataremos os impasses que foram enfrentados nesta versão, seja na manutenção do estilo, seja na escolha do léxico, na fluidez do texto, nas estruturas gramaticais e semânticas do romance. A proposta é a de seguir o caminho sinuoso e complexo da tradução, mantendo o sentido e o tom do texto de partida. A pesquisa realizada junto aos teóricos sobre tradução fez-nos perceber a impossibilidade de postular uma única teoria que consiga resolver todas as facetas do processo tradutório. Uma vez que não há regras para todos os casos, sobram-nos como consolo os empíricos conselhos sobre literalidade e fidelidade, destinados a quem se aventura no universo da tradução. / \'Nada\' is considered to be the first framework for the existentialist realism of the Spanish postcivil war. In 1944, same year of its launch, it won recognition by the literary critic when it received the first edition of the Nadal prize of literature. Today it is object of study of the ones who occupy with its critique, and compulsory part of any anthology or 20th century Spanish literature history. The aim of this dissertation is to make a translation of the work Nada by Carmen Laforet. We will relate the impasse faced in this version, either in keeping the style, in the lexical choice, in the fluency of the text,or in the grammatical and semantical structures of the novel.The proposal is to follow the sinous and complex path of translation, maintaining the sense and the tone of the original. The research elaborated on translation by the theorists made us perceive the impossibility of postulating a single theory that is able to resolve all the facets of the translating process. Since there are no rules for all cases, we are left, as consolation, with the empirical advice on what is literal and faithful, aimed at whom takes risks in the universe of translation.

Thesis (Ph. D.)--University of Missouri-Columbia, 2003. / Typescript. Vita. Includes bibliographical references (leaves 135-141). Also available on the Internet.