Cette thèse présente l’expérience de l’Extrême-Orient que Claudel a vécue et a écrite dans ses œuvres poétiques pendant trois périodes successives: la période chinoise (1895-1909), la période japonaise (1921-1927), et la période post-japonaise (1927-1955). En tant que « poète catholique », Claudel prête plus attention que les autres écrivains-voyageurs français à toutes sortes de formes spirituelles manifestées dans l'univers chinois ou japonais. Cependant, sa quête du spirituel ne se borne pas à une réflexion métaphysique pure, mais se superpose toujours à une perception « physique », mobilisée lorsqu'il se promène dans le monde réel ou artistique de l’Extrême-Orient. Le « corps » y joue un rôle important et se présente comme un mode de connaissance privilégié, permettant à Claudel d’accéder à un monde d’altérité jusqu’alors inconnu pour lui. Étant donné les riches dimensions du «corps » qui constituent l’« expérience sensible » de Claudel en Extrême-Orient, nous divisons notre thèse en deux parties, selon deux volets principaux (le paysage et l’écriture) qui témoignent par excellence de la relation étroite mais complexe entre le corps et l’âme, entre le sensible et le spirituel chez cet explorateur de l’Asie. Dans la première partie consacrée à son expérience du paysage, notre attention est non seulement prêtée au cadre réel, aux multiples excursions que Claudel effectue dans les régions naturelles des deux pays, mais aussi au cadre littéraire et artistique, afin de révéler les inspirations qu’apporte la représentation extrême-orientale du paysage à sa création des nouvelles formes poétiques. Dans la deuxième partie, centrée sur son expérience de l’écriture,nous étudions respectivement sa perception de l’idéogramme chinois, sa pratique de la calligraphie orientale et son adaptation des petits poèmes chinois et japonais. Sous une perspective transculturelle et comparatiste, nous essayons de dégager les références chinoises et japonaises qui associent aussi étroitement l’expérience sensible à la compréhension du spirituel, afin de dévoiler dans quelle mesure Claudel s’éloigne ou s’inspire de ces sources de l’Autre et comment celles-ci l’amènent à enrichir son expression poétique et à réaliser sa vocation religieuse dans une création littéraire absolument originale. / This thesis presents the experience of the Far East that Claudel lived and wrote in his poetic works during three successive periods: the Chinese period (1895-1909), the Japanese period (1921-1927), and the post-Japaneseperiod (1927-1955). As a "Catholic poet", Claudel pays more attention than other French traveler-writers to allkinds of spiritual forms manifested in the Chinese or Japanese universe. However, his search for the spiritual is not limited to a pure metaphysical reflection, but is always superimposed on a "physical" perception, mobilized when he walks in the real or artistic world of the Far East. The "body" plays an important role and presents itself as a privileged way of knowing, allowing Claudel to enter into a world hither to unknown to him. Given the rich dimensions of the "body" that make up Claudel's "sensible experience" in the Far East, we divide our thesis into two parts, according to two main aspects (landscape and writing) which demonstrate par excellence the close but very complex relationship between the body and the spirit, between the sensible and the spiritual in this explorer of Asia. In the first part focused on his experience of the landscape, our attention is not onlygiven to the real framework, to the multiple excursions that Claudel completes in the natural regions of the two countries, but also to the literary and artistic framework, in order to reveal the inspirations that the oriental representation of landscape brings to its invention of new poetic forms. In the second part, centered on his experience of writing, we study respectively his perception of the Chinese ideogram, his practice of oriental calligraphy and his adaptation of short Chinese and Japanese poems. From a cross-cultural and comparative perspective, we try to point out some Chinese and Japanese references that also closely associate the sensible experience to the understanding of the spiritual, in order to reveal to what extent Claudel diverges from or is inspired by these sources from the Other, and how the latter lead him to enrich his poetic expression and to accomplish his religious vocation in a literary creation absolutely original.

Notre travail s’attache à étudier les particularités de l’emploi du dialogue dans la première moitié du vingtième siècle par Paul Claudel, Paul Valéry, André Gide et Valery Larbaud. Il distingue des appropriations spécifiques du genre chez chacun des auteurs. Il met également en évidence une diversité de ses usages en fonction des sujets abordés et des projets poursuivis. De ces utilisations variées on dégage cependant une même fonction du dialogue : il remplit un rôle médiateur – entre les multiples facettes d’un même écrivain, entre le moi et les autres, entre le monde et une représentation qui tente de l’informer. / Our work focuses on the study of the peculiarities of the use of the dialogue in the first half of the twentieth century by Paul Claudel, Paul Valéry, André Gide and Valery Larbaud. It shows how each author took hold of the dialogue in his own specific way. It also highlights the various ways these writers used it, depending on the topics chosen and their purposes. However, from these various uses one may draw out a prevailing function of the dialogue : it fulfills the role of a mediation – between the many facets of a writer, between myself and the others, between the world and a representation which tries to have an impact on it.

Né d’une réaction à la sécularisation apportée par la Révolution française, le « renouveau catholique » ou la « renaissance catholique » est un mouvement d’artistes et d’intellectuels catholiques particulièrement actif entre 1885 et 1935. Dans la droite ligne du catholicisme intransigeant dont il procède, il entend œuvrer à remplacer la société moderne par une société chrétienne, en rendant à Dieu sa place dans l’art et la pensée. De sa conversion en 1886 jusqu’à son abandon de la littérature pour l’exégèse au cours des années trente, Claudel, catholique intransigeant et écrivain, appartient à ce mouvement. Pourtant, il s’en tient à distance, ne collaborant que de façon irrégulière et précaire à ses différentes initiatives et ne nouant que d’incertaines ou de mauvaises relations avec la plupart des autres écrivains catholiques. Comment le comprendre ? Il faut voir que, loin de lui être particulière, la situation est emblématique de l’histoire du mouvement : la répression antimoderniste qui a provoqué la naissance de l’écrivain catholique et orienté l’action littéraire catholique vers la défense de l’Église, trace aussi les limites à ne pas dépasser. Or la tentative d’art chrétien, désireuse de montrer la présence du surnaturel dans le monde des hommes, apparaît bien souvent comme un naturalisme, c’est-à-dire une réduction du surnaturel à l’humain. C’est ce naturalisme que Claudel reproche à la plupart des membres du renouveau, pourtant engagés comme lui dans le même projet de réconcilier le monde moderne avec le catholicisme. / Appeared in reaction to post-revolutionary secularization, the Catholic Revival is a French movement uniting catholic artists and intellectuals, particularly active between 1885 and 1935. Rooted in intransigent Catholicism, it aims at replacing modern society with a Christian one, in which God would be given back his place in art and mind. From his conversion in 1886, until he abandoned literature for biblical exegesis during the thirties, Claudel, as a writer and intransigent Catholic, belongs to that movement. He nevertheless remains on the fringe of it, participating only occasionally for limited works to its several initiatives. He builds only uncertain or bad relations with most of the other Catholic writers. How can we understand this? Far from being Claudel’s particularity, this situation symbolizes the history of the Catholic Revival, which was simultaneously guided and controlled by anti-modernism repression. Yet the attempt of a Christian art, eager to show the presence of the supernatural in men’s world, often appears as a form of naturalism, in others words as a reduction of supernatural to human stage. Claudel reproaches the most part of the Revival members for this naturalism, even if they are involved, just as he is, in the common project of reconciliation between Catholicism and modern world.

Pendant son séjour diplomatique au Japon de 1921 à 1927, Paul Claudel a rencontré le nô, une forme du théâtre traditionnel. Le dramaturge catholique, issu de la sphère symboliste, découvre dans le nô ce qu’il imaginait pour une nouvelle forme de la « synthèse des arts », c’est-à-dire l’union parfaite entre la Poésie, la Musique et la Danse, imprégnée de spiritualité. A l’aide d’une approche à la fois génétique, historique et comparatiste, notre thèse s’attache à étudier comment il interprète le nô et comment il s’en inspire dans sa propre création. Nous analysons d’abord la manière originale dont il comprend le nô, en adaptant une double perspective, histoire de la réception du nô en Occident depuis XVIe siècle et esthétique dramatique de l’auteur. Son originalité peut être dégagée par la comparaison avec la conception japonaise du nô authentique et par la confrontation avec la vision de ses prédécesseurs occidentaux ; contrairement à ces derniers, il passe sous silence le kyôgen, farce qui accompagne le nô ; son attitude vis-à-vis du bouddhisme est ambiguë ; son essai sur le nô a de grandes qualités littéraires. Ensuite, nous étudions le processus de l’assimilation de la philosophie orientale dans son univers, à la lumière d’un adage de Zeami, fondateur du nô, cité dans le Journal de Claudel. Enfin, nous démontrons qu’il utilise des apports du nô, d’une part dans ses pièces écrites au Japon, telle La Femme et son ombre (1922), et d’autre part, dans son « oratorio dramatique », genre inauguré en 1927 : le nô est sublimé dans son univers chrétien. Claudel cosmopolite, comprend le nô, puis le métamorphose en fonction de ses propres convictions esthétiques et spirituelles. / France's Ambassador to Japan from 1921 to 1927, Paul Claudel discovered there the Noh theatre which stems from a medieval performing tradition. The Catholic dramatist and symbolist poet found in the Noh what he had imagined as a new form of “synthesis of arts’’, which was for him a perfect union of Poetry, Music and Dance, open to spirituality. Our method is genetic, historic and comparative in studying his understanding of the Noh, which is a source of inspiration for him. We have adopted a double perspective: first of all we study the history of the reception of the Noh in the Western world from the 16th century onward, and combine this type of investigation with literary considerations about the dramatist's aesthetics. The originality of our poet’s vision appears in comparison with the authentic Japanese conception of the Noh plays and the interpretation of his Western predecessors. For unlike these European specialists, his silence about the Kyôgen, a comic sketch played in a Noh performance, is surprising; his attitude to Buddhism is ambiguous; his essay about the Noh has a specific literary quality. The adage of Zeami, founder of the Noh, quoted in the Claudel's Journal, throws light on the process of assimilation by his Catholic vision of oriental philosophy. Finally, we show the impact of the Noh on his plays written in Japan, like La Femme et son ombre (1922), and on his “dramatic oratorio,” a genre inaugurated in 1927. The Noh is sublimated in his Christian world. Claudel, a cosmopolitan author who aims at universality, after having penetrated the world of the Noh, integrates it in his creative practice, according to his own aesthetic and spiritual conviction.

Le rapport de Brodeck de Philippe Claudel, paru en 2007 et dont l’histoire se déroule à une époque semblable à celle de la Seconde Guerre mondiale et de l’après-guerre en Europe, soulève le problème de la conciliation de la mémoire et de la culpabilité. Ce mémoire, centré sur le narrateur et personnage principal du roman, s’intéresse d’une part à sa représentation comme victime caractérisée à la fois par une marginalisation sociale, par une assimilation à la figure de rescapé de la littérature concentrationnaire ainsi que par une difficulté manifeste à raconter qui régit la mise en ordre du récit. D’autre part sera traitée la question de la culpabilité qui prend de plus en plus de place à mesure que progresse le roman et que se fait sentir, sur l’ensemble des personnages, la pression d’un passé considéré encombrant par plusieurs d’entre eux. Cette étude vise en somme à démontrer que la représentation ambiguë du narrateur et personnage principal du Rapport de Brodeck, entre victime et coupable, et plus précisément son évolution au cours du roman, refuse la simplification et met de l’avant des préoccupations importantes, en cette ère de « l’après-témoignage », quant à la nécessité et au rôle de la mémoire dans toute société : vaut-il mieux se souvenir d’un passé déchirant ou bien l’oublier ? Et à quel prix ?

Thèse (M.A.)--Université Laval, 2008. / La pagination est en chiffre arabe mais la pagination de la bibliographie se poursuit en chiffre romain. Bibliogr.: f. [lxxxviii]-xcii. Publié aussi en version électronique dans la Collection Mémoires et thèses électroniques.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1965. / Typescript. Vita. Includes bibliographical references.

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No. of bitstreams: 2 Taslins_Ferreira_Herbstrith_Dissertação.pdf: 3014892 bytes, checksum: 344c9e442547134b98da4e5dc2bcc273 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2017-10-16 / Esta dissertação analisa as relações de gênero, história e sociedade, a partir da trajetória de duas mulheres artistas ativamente inseridas no campo da Arte na França no final do século XIX: Mary Cassatt e Camille Claudel. Mary Cassatt (1844-1920) artista estadunidense, passa sua vida adulta em Paris e estabelece conexões com os impressionistas e críticos de arte, alavancando sua produção para além das fronteiras entre os dois países. Camille Claudel (1864-1943), artista francesa, tem uma intensa produção na área da escultura no final do século XIX, alternando referências simbolistas e autorais, em meio a um contexto conturbado junto ao artista Auguste Rodin, com quem produz grande parte de sua vida. Este trabalho tem por objetivo questionar suas trajetórias, obscurecidas em meio a uma historiografia tradicional e em grande parte masculina. Utilizam-se como fontes documentais cartas e biografias, assim como as obras produzidas por elas no período em questão. A metodologia empregada na pesquisa é a análise comparativa das imagens e textos como narrativas, tendo como foco a discussão acerca das categorias do público x privado, propostas por Griselda Pollock (1988), no que diz respeito às diferentes formas como homens e mulheres se locomoviam na França no final do século XIX, e à relação existente entre sexualidade, modernidade e modernismo. Também é referencial da investigação Marcel Detienne (2004) pela possibilidade de se comparar objetos distantes, como a trajetória de duas artistas que viveram em temporalidades distintas apesar de mesma espacialidade, de modo a entender de que forma o protagonismo artístico se deu na trajetória das artistas, em meio a seu papel social e contexto de produção. Nesse sentido, compreendeu-se que ambas inseriram-se no sistema das Artes por intermédio de suas relações pessoais. Ainda que distintas, suas posições sociais influenciaram para que obtivessem espaço em um campo dominado pela masculinidade. Mary Cassatt conheceu o sucesso e o desfrutou o mesmo não aconteceu com Camille Claudel que teve de lidar com uma sociedade com padrões rígidos no que diz respeito ao comportamento de uma mulher independente demais para a época. / This dissertation analyzes the relations of gender, history and society, from the trajectory of two women artists actively inserted in the field of Art in France in the late nineteenth century: Mary Cassatt and Camille Claudel. Mary Cassatt (1844-1920), an American artist, spends her adult life in Paris and establishes connections with the impressionists and critics of art, leveraging her production beyond the borders between the two countries. Camille Claudel (1864-1943), French artist, has an intense production in the area of sculpture in the late nineteenth century, alternating symbolist and authorial references, amidst a troubled context next to the artist Auguste Rodin, with whom he produces much of his life. This work aims to question their trajectories, obscured in the middle of a traditional and largely male historiography. Letters and biographies, as well as the works produced by them in the period in question, are used as documentary sources. The methodology used in the research is the comparative analysis of images and texts as narratives, focusing on the discussion about the categories of the public x private, proposed by Griselda Pollock (1988), regarding the different ways men and women move in France at the end of the nineteenth century, and the relationship between sexuality, modernity and modernism. It is also a reference of the Marcel Detienne (2004) research for the possibility of comparing distant objects, such as the trajectory of two artists who lived in different temporalities despite the same spatiality, in order to understand how the artistic protagonism occurred in the trajectory of the artists, in the midst of its social role and production context. In this sense, it was understood that both were inserted in the system of Arts through their personal relations. Although different, their social positions influenced to obtain space in a field dominated by masculinity. Mary Cassatt knew the success and enjoyed the same did not happen with Camille Claudel who had to deal with a society with rigid standards regarding the behavior of a woman too independent for the time.

Camille Claudel is a sculptor who has traditionally been approached in terms of her relationship to Rodin and his influence on her work. Indeed, the two shared a passionate relationship and there are certainly similarities between the two sculptors' work which provide for fascinating analyses. However, one of the acknowledged but previously unexplored speculations on Claudel's art suggests that it involves a measure of veiled spirituality sealed within its stone. It is precisely this sacred element within her sculptures that offers viewers an opportunity to experience transcendence while identifying with fundamental themes. Furthermore, Claudel created her figures as a method of interior healing and deliverance. This theme of redemption will be essential to arriving at the more profound, multifaceted interpretations of her sculptures. To highlight the connections to the various artists and movements discussed in the thesis, Claudel's piously thematic art can be compared to the nontraditional illustrations by Vincent Van Gogh, Paul Gauguin, and the religious depictions of James Tissot, as well as being seen as engaging with the idea of theosophy and the Symbolist art movement. It is true that in fin-de-siècle France, due to the advancing secularization of society, viewers did not understand religious and spiritual symbolism in art as comprehensively as they had in the past. However, it will be necessary to show that Claudel was not the only artist interested of her era who persisted in conveying spiritual themes within supposedly secular scenes. Yet, Claudel's work remains unique in that it communicates the theme of redemption through its creation as well as through its creator. Chez Claudel, the art and the artist are united and one cannot be fully understood without the other. Moreover, through her masterpieces, she did not only offer insight into the meaning of existence; through her redemptive works she found momentary salvation for herself and for others from the excruciating outward oppression present at the close of the 19th century. Unfortunately, since the moment she began to successfully achieve recognition for her work critics have been content to view each of Camille Claudel's sculptures as a deliberate response to her tumultuous relationship with Rodin. This thesis will investigate more enlightened interpretations made possible when one simultaneously considers the role of her spirituality. It will become unmistakably clear that Camille's brother Paul was right when he stated that her work is vastly different from all other artists' "because it welcomes light and radiates the inner dream that inspired it" (Ayral-Clause 157).

The aim of the following master’s thesis is to analyze moral difficulties in and in relation to the French novel Grey Soulsby Philippe Claudel. Situated in the philosophic and literary tradition of Ordinary Language Criticism, the thesis applies and takes support from reasoning, ideas, and procedures from Niklas Forsberg, Stanley Cavell, Toril Moi and Nora Hämäläinen. A starting point is that the reader is vital for the novel’s moral impact. Through the analysis, sectioned into two parts, I study events, themes, and characters in the novel, before focusing on the anonymous narrator. By using the distinction between subjective and objective knowledge (Forsberg) and “best case of acknowledgement” (Cavell) I reach the conclusion that the narrator’s quest for objective knowledge is a diversion: it is subjective knowledge that he really seeks and needs to acknowledge. By applying Hämäläinen’s open-ended use and Forsberg’s mirroring, the thesis continuously puts emphasis on the role the reader holds in relation to the novel’s moral difficulties, arguing that the reader, too, needs to be subjectively engaged to grasp the novel’s difficulties and do it justice. / L’objectif du mémoire de master suivant est d’analyser les difficultés morales dedans et par rapport au roman français Les Âmes grises de Philippe Claudel. Situé dans la tradition philosophique et littéraire d’Ordinary Language Criticism, le mémoire applique et prend appui sur des raisonnements, des idées et des procédures de Niklas Forsberg, Stanley Cavell, Toril Moi et Nora Hämäläinen. Un point de départ est que le lecteur est essentiel pour l’impact moral du roman. À travers l’analyse, divisée en deux parties, j’étudie des événements, des thèmes et des personnages du roman, avant de me focaliser sur le narrateur anonyme. En utilisant la distinction entre connaissance subjective et objective (Forsberg) et le « best case of acknowledgement » (Cavell), j’arrive à la conclusion que la quête de connaissance objective du narrateur est une diversion : c’est la connaissance subjective qu’il recherche réellement et qu’il doit reconnaître. En appliquant la lecture ouverte de Hämäläinen et la mise en miroir de Forsberg, le mémoire met continuellement l’accent sur le rôle que joue le lecteur par rapport aux difficultés morales du roman, arguant que le lecteur aussi doit être engagé subjectivement pour saisir les difficultés du roman et le faire justice.